Exposition of Job, Exposition of Job · Chapter 35
CHAP. XXXV.
This Chapter contains Elihu's third Speech, which is ſhorter than the reſt, and in ſubſtance much like the former. In it (after the Tranſition, v. 1.) We have, Firſt, A Propoſition of what he is to refute, v. 2, 3. Secondly, The Refutation thereof; Wherein he taxeth a three-fold fault in Jobs diſcourſes and complaints. 1. A conceit of his own righteouſneſs, which he refutes, v. 4 — 8. 2. An uſeleſs and unprofitable ſenſe of affliction, which he propounds and clears, v. 9 — 13. 3. Hopeleſs carriage under his trouble, which he deſires him to amend, v. 14. conſidering how he had ſmarted for it, though yet in great moderation, v. 15. Thirdly, The Concluſion of the Speech, v. 16.
Verſe 1. Elihu ſpake moreover, and ſaid.
IN this Verſe, we have the Writer's Tranſition to the following Speech; Wherein is inſinuated, that Elihu, having expected a while, to ſee if Job would anſwer, and finding him continue ſilent, goeth on to refute his expreſſions, and to check him for his failings. Whence, Learn,
1. It is no eaſie task to diſcover unto godly men all their failings in a day of tryal, or to convince them ſolidly of the ſinfulneſs thereof, when they are diſcovered; For, ſo much doth this renewed pains, which he taketh upon Job, intimate to us.
2. It is the duty of ſuch as have a calling to it, not to weary in taking pains upon diſtempered Saints, to ſet them right; For therefore doth Elihu inſiſt in this, as his duty and task.
Verſe 2. Thinkeſt thou this to be right, that thou ſaidst, My righteouſneſs is more than Gods?
3. For thou ſaidst, What advantage will it be unto thee, and, What profit ſhall I have if I be cleanſed from my ſin?
Followeth, a new Accuſation, or, a Propoſition of what he is to refute as faulty in Jobs expreſſions. Wherein we have,
1. The way of propounding the challenge, v. 2. which is by way of appeal to Jobs own conſcience, if he thought that right (or fit to appear in judgement with it, as the word will ſignifie) which he is to mention.
2. The fault propounded, v. 2. That he had cryed up his own righteouſneſs above Gods; which (becauſe he had not ſaid ſo much in expreſs tearms, in any of his diſcourſes; Therefore)
3. He proves from his words, v. 3. That he had ſaid, It (or, his righteouſneſs) did not profit him, nor had he any advantage by being cleanſed from his ſin. Where, in repeating Jobs words (or at leaſt the ſenſe that might be put upon them) he changeth the perſon, and in the firſt part of the Verſe directs his ſpeech to Job, in the ſecond perſon, and in the cloſe of the Verſe he repeats the formal words, as they are ſuppoſed to be ſpoken by Job: Or, this change of the perſon may import, That Job ſpake theſe words both to himſelf, (What advantage will it be to thee?) in his ſecret reſentments and communications with himſelf: And to others, in his open complaints, What profit ſhall I have, &c?
For clearing of the words, Conſider,
1. That the word, Righteouſneſs, is to be repeated from v. 2. in v. 3. for it is of the unprofitableneſs of his righteouſneſs that Job complains.
2. In the cloſe of v. 3. inſtead of, cleanſing from ſin, there is only, ſin, in the Original. But becauſe in this Language, expiation of ſin, or, ſacrifices for ſin, are ſometime called only, Sin, therefore the word is ſo rendered here. Though the phraſe (repeating the word, Righteouſneſs, from v. 2. as hath been ſaid) may as well be rendered thus, What profit ſhall I have (or, have I) by my righteouſneſs, more than by my ſin? That is, I would have met with no ſharper meaſure, if I had been a groſs ſinner. Both theſe readings agree in one, that he complained that he reaped no profit by his ſtudy of piety, though the laſt reading expreſſeth it more bitterly and groſly.
3. Though Elihu charge Job with ſaying this; yet I find not that he uttered thoſe expreſs words in any of his complaints. This gives no ground to their conjecture, who think that Job ſaid more in his complaints than is writen in the former part of this Book: And that this is one of theſe expreſſions that are omitted by the Writer of the Book though it was well remembered by Elihu in the mean time. But though Job uttered no ſuch words, yet Elihu might inferr, from what he ſaid, Chap. 9.22. and divers other places, wherein he had aſſerted, that himſelf and wicked men were alike dealt with; He might, I ſay, inferr (not that Job ſpake untruth in maintaining that Theſis againſt his Friends, that all things come alike unto all; but) that ſuch as narrowly marked his complaints, or were but weak perſons and leſs able to diſtinguiſh, would readily ſtumble at them, as ſuſpecting that he cryed down all advantages that were to be found in piety. And it is not to be denied, that, however Job, in debating with his Friends, ſpake clearly enough of the eternal reward of piety, (whatever might befall godly men in this life, in common with the wicked, or in an harder meaſure than they felt) yet, in his fits of complaining, he ſometime forgot that eternal reward, and complained too much that his righteouſneſs and integrity were not regarded, ſeeing he was afflicted.
4. It being thus cleared, how he ſaid this, it doth ſufficiently make out that charge, v. 2. which it is produced to confirm, or, that he ſaid alſo (upon the matter) that his righteouſneſs was more than Gods. For when he ſpake ſo much of his own righteouſneſs, and complained of his afflictions, he was more carefull to maintain his own righteouſneſs, who was afflicted, than the righteouſneſs of God, who had afflicted him; which was, in effect, to cry up the one above the other.
5. It is alſo to be conſidered, that, though Elihu mention only this challenge in the entry, yet in the progreſs of the refutation he reflects upon more of his ſpeeches, which were to the ſame purpoſe, and had a dependance upon this great miſtake and failing; Namely, upon his complaints that God heard not his cry, though he was a godly man, v. 9, &c. and that he could not ſee God, when he deſired to find him, v. 14. Of which in their proper places.
From v. 2. Learn, 1. Such is the gracious condeſcendence of God, that ſome of Adam's unrighteous poſterity do attain to be righteous in their perſons, and in ſome particular cauſes which they maintain; For, ſo is here ſuppoſed, that Job had a righteouſneſs, for the aſſerting whereof he is not quarrelled, if he had done it modeſtly.
2. Not only may men attain to be righteous, but they may come up to know and be aſſured that it is ſo; As Job here was.
3. So much corruption and infirmity doth attend the moſt righteous of meer men, in this life, that very rarely do they manage their righteouſneſs, and the teſtimony of their good conſciences well under trouble; For, herein Job did miſcarry.
4. It is an hainous abuſe of mens righteouſneſs, and of the teſtimony of their conſciences, when, becauſe thereof, they do any way reflect upon God, or his righteouſneſs in his diſpenſations; Which was Jobs failing here.
5. When men, becauſe they have a good conſcience, do not ſtoop meekly under Gods afflicting hand, they are guilty, upon the matter, of crying up their own righteouſneſs above Gods; For, ſo Elihu affirmeth, that Job, in effect, had ſaid, My righteouſneſs is more than Gods.
6. However men may be furious in their paſſion, yet their conſciences in cold blood will condemn their reflecting upon God, and their want of meekneſs and ſubmiſſion, in their carriage toward him; For, therefore doth Elihu appeal to himſelf, Thinkeſt thou this to be right, that thou ſaidſt, &c? So that they may expect a ſad after-game in their own boſomes, who fall into thoſe evils.
7. When paſſion is up, readily conſcience is aſleep, even in moſt tender walkers; For, here there is a neceſſity that Elihu do put Jobs conſcience to it, to condemn his own way.
From v. 3. Learn, 1. It is great injuſtice to raiſe calumnies, or caſt reproaches upon men, but we ſhould be able to prove what we alledge againſt them; Therefore doth Elihu ſubjoyn a proof of his former charge; For, thou ſaidst, &c.
2. Men, in their paſſions, are ſo little maſters of themſelves, that they will fall in evils, which not only they do not ſee, but their hearts do even abhorr them, and yet they are committing them; For, ſo was it with Job. When any of his Friends laid any ſuch reflections upon the righteouſneſs of God to his charge, he not only denieth them, but out-ſtrips them in commending his righteouſneſs, and Elihu proves that charge, v. 2. from his words, or, what he had ſaid, not to prove him wicked, (which was his Friends deſign) but to humble him.
3. When men let looſe the reins to their paſſion, they muſt anſwer, not only for what they expreſly ſay, or intend in their words, but, for all the conſequences that may juſtly be faſtened upon them, and for all the miſtakes of others, occaſioned by them; For, it is upon theſe two accounts that Elihu thus cites Jobs words, and makes uſe of them to prove that he had ſaid, that his righteouſneſs was more than Gods, as hath been cleared. When men are in paſſion, they little conſider what they ſay, or what may be made of it; and being out of Gods way, and the way of their duty, they are juſtly made to anſwer for all thoſe conſequences and effects.
4. Albeit God will not enter into ſtrict judgement with his people, for all that may be juſtly faſtened upon them; Yet it is the part of a friend faithfully to lay their faults before them, in their worſt colours, that ſo they may be humbled; For, it is upon this friendly account that Elihu deals ſo ſharply with Job, and chargeth upon him, that his words imported (or might ſeem to others to import) no leſs than that he ſaw no advantage nor profit in his righteouſneſs and purity, more than if he had been a groſs ſinner. And, indeed, it is better that a faithfull friend do this unto us, than that either our enemy, or our own conſciences alarmed with wrath, ſhould do it.
5. It is one great evidence of paſſion in godly men, when they look too much to temporal events and rewards, forgetting what is eternal; And this may be the fault even of godly men; For, this made Job ſay, What advantage will it be, &c? Becauſe he meaſured his advantages by his preſent temporal lot.
6. It is alſo an evidence of diſtemper, when godly men do not ponder and prize the advantage of a good conſcience under trouble, ſeeing the conſcience of ſin would be much more bitter than ſimple trouble; For, in this alſo Job was faulty, that, though his righteouſneſs gave him no priviledge to be exempted from trouble; Yet, the mercy of being free from the challenge of unrighteouſneſs was but too little prized by him: But when he ſhould have bleſſed God, that he was righteous, and free of the checks of an evil conſcience, however he was afflicted, he was complaining and quarrelling, that he, who was a righteous man, ſhould be afflicted.
Verſe 4. I will anſwer thee, and thy companions with thee.
Followeth, Elihu's Refutation of theſe expreſſions; To which (in this Verſe) a Preface is premitted, Wherein he undertakes to anſwer thoſe his ſpeeches, v. 3. upon which he had grounded that challenge, v 2. He ſaith, he will anſwer alſo his compan…ons with him. (See alſo, Chap. 18.2.) Where, by his companions, we are not to underſtand his three Friends, for ſome of them ſpake to this ſame purpoſe with Elihu, though upon a wrong deſign. But we are to conceive, either, that there were ſome preſent, who (owning him rather in joyning with what was faulty in him, than otherwiſe) by their geſtures, or otherwiſe, declared they were of Jobs opinion, and encouraged him in it; Or (ſeeing it is moſt probable, that, till his tryal was perfected, few or none did own him at all) by way of ſuppoſition, that though never ſo many took his part, he would enter the liſts againſt them all.
Doct. 1. It is not enough to cenſure and challenge men for their faults, unleſs they be refuted alſo, and ſolidly convinced of the evil of them; Therefore he ſubjoynes an anſwer to the challenge.
2. As a wrong cauſe doth oftentimes get moſt followers, ſo it is nothing the better, nor to be ſpared the more, for that; For, I will anſwer thee, and never ſo many companions with thee. What is culpable in one, is faulty in never ſo many, yea, ſo much the more faulty, as many are engaged in it.
3. As men who are honeſt and zealous will engage in defence of truth, were it againſt never ſo many; So one for truth is ſufficient againſt never ſo many who are for errour; Therefore doth Elihu undertake this cauſe his alone, ſhould never ſo many joyn with Job againſt him.
Verſe 5. Look unto the Heavens, and ſee and behold the Clouds which are higher than thou.
6. If thou ſinneſt, what doſt thou againſt him? Or if thy tranſgreſſions be multiplied, what doſt thou unto him?
7. If thou be righteous, what givest thou him? Or what receiveth he of thine hand?
8. Thy wickedneſs may hurt a man as thou art, and thy righteouſneſs may profit the Son of man.
Theſe Verſes contain the firſt Argument whereby he refutes Jobs complaints, or the firſt fault which he finds in his diſcourſes; Namely, A too great conceit of his own righteouſneſs, the very fault which the former accuſation expreſly bears. And this he refutes by laying before him the ſuper-eminent excellency of God, who cannot be reached by our good or evil. Whence it followeth, that men ſhould not look upon God, as obliged to regard them, or what they are, if he pleaſe to give a proof of his Soveraign Prerogative; and they ſhould be ſober in complaining of his diſpenſations, ſeeing he is neither bound to notice or reward their goodneſs, upon the account of any benefit or advantage he reaps thereby, nor to fear their evil, as if it could hurt him. Eliphaz had made uſe of this ſame Argument, Chap. 22.2, 3, 4. but his ſcope being unſound in it, Job (however he denied not the general truth, yet) could not digeſt his ſpeech.
This Argument and Challenge is proſecuted in this order,
1. It is uſhered in, v. 5. by a general Propoſition, containg a compariſon from the leſs to the more, That, if, when he looked up to the Heavens, or Skyes, and the Clouds, he would find them ſo high above him, that he could not reach them either to hurt or help him; (for none can reach the very Sun with his dart, or arrow, or offering) how then could man think to reach the moſt high God, who is exalted above the Heaven of Heavens, with his good or evil?
2. It is propounded in both the branches thereof, v. 6, 7. Where he ſpeaks of mans ſin, as well as of his goodneſs and righteouſneſs, that he may illuſtrate the one by the other; and he doubles the expreſſions concerning every one of them, to ſhew the certainty of the thing, and to ſhew that our want of good thoughts is not our only fault, but we are unfixed in them, unleſs they be thus frequently inculcated. In ſumm, he aſſerts, that mens evil can do no hurt or prejudice to God, v. 6. and therefore he needs not be afraid of them, nor afflict them for fear they ſhould hurt him; Nor can their goodneſs profit him, v. 7. and therefore he is not obliged to reward it. This doth not import, that men, by ſinning, do not offer what indignity they can to God, while they contemn his Law and Authority, and cauſe his Name to be diſhonoured; Nor yet, that he is not well pleaſed with, nor will reward piety, according to his gracious and faithful promiſe. But the meaning is, That no real prejudice nor profit redounds by theſe to God, who is infinitely bleſſed in himſelf; And therefore men ſhould not entertain a conceit of their goodneſs, as if thereby they obliged him; which is, upon the matter, the fond conceit of every one who complains of his affliction upon the account of his righteouſneſs.
3. It is further amplified, v. 8. from this, That mans good or evil may tend to the benefit or prejudice of a man like himſelf, but cannot reach God: And this is not only true in reſpect of the man himſelf who is good or evil, who will be rewarded by God according to his wayes; (and ſo they ſhould not be emboldened to ſin; but encouraged to holineſs, conſidering the rewards of both) but, eſpecially, in reſpect of others, to whom a man may do hurt, by his ſinful practices, and may do good, by his righteous walking. And this debaſeth man farr beneath God, ſeeing he can be hurt or benefited by others, as God cannot.
From v. 5. Learn, 1. It is mans duty to ſtudy the Book of the Creatures, which God hath ſet before him, for good and ſpiritual uſes; For, ſo is Job directed to learn ſome leſſon by looking unto the Heavens, &c.
2. Men are not only negligent to ſet about this profitable ſtudy, but very ſuperficial, when they have ſet about it; For, ſo much are we taught by the repetition of this Exhortation, and by his requiring him not only to look, but to ſee, and behold, or, contemplate, till what he ſeeth take impreſſion upon him.
3. It is one proof of the uſefulneſs of this ſtudy of the Creatures and of mans ſhort coming therein, that he hath that daily before his eyes, which might refute his folly in his exerciſes, and yet he diſcerns it not; For, Elihu brings a refutation of Jobs complaints from what he might ſee and behold in the Heavens and Clouds. Thus the ſtudy of the viciſſitudes of day and night, and Summer and Winter, may refute the fears of Gods people that their ſad condition will never change. See Pſal. 74.16, 17, 18
4. It may demonſtrate the glorious excellency of God, that man cannot take it up, but by way of compariſon with other things; As here it is compared with the height of the Heavens and Clouds, which it tranſcends.
5. It may abaſe man alſo before God, and ſilence his proud complaints, that, in ſome reſpects, he is inferiour (not only to God, but) to other Creatures made by God; As here, he abaſeth Job by letting him ſee that the Heavens and Clouds are higher than he, and much more is God infinitely above him. See Pſ. 8.3, 4.
From v. 6, 7. (the ſubject matter whereof hath already been ſpoken to, in part, Chap. 22.2, 3.) Learn,
1. Truths muſt not therefore be caſt away, becauſe they are not ſeaſonably applyed; Nor muſt we reject them upon the account of any prejudices, or becauſe we do not like them: Therefore Elihu bears in upon Job thoſe truths which Eliphaz had propounded to prove a wrong Concluſion, and therefore had been rejected by Joh.
2. Whatever be mens thoughts of their own wayes, or however God do recompence their attempts and endeavours in evil or good; Yet, neither of them do reach God, to hurt or advantage him; For, that is the Doctrine of theſe two Verſes, That his ſinning, and even multiplied tranſgreſſions, cannot do any thing againſt him; and that his righteouſneſs giveth him nothing, nor doth he receive any thing thereby. Whence it may be inferred,
1. That God is All-ſufficient, who ſeeks men to be holy, only for their own good, when himſelf cannot be benefited thereby. See Pſ. 16.2. Rom. 11.35.
2. That when men have attempted to do their worſt againſt God, by great and many ſins, yet all thoſe darts will fall back upon their own heads; For, What do they againſt him, or unto him?
3. That the conſideration of this tranſcendent excellency in God ſhould abaſe men, and make them ſober in their complaints; and humble alſo, notwithſtanding the good they are helped to do; For, Elihu's ſcope in this Doctrine is to abaſe Job, and to check him for his complaints, and his conceit of his own righteouſneſs.
4. It is not eaſie to keep even good men from ſomewhat of conceit, as if God were obliged to them; And as a day of tryal will diſcover conceit and pride where men little dreamt of it; So where-ever men complain of their tryals, becauſe they have a good conſcience under them, there wants not ſuch a proud conceit: Therefore muſt this Doctrine be inculcated, to humble Job, though he was a godly man, and walked ſoberly in the day of his proſperity.
5. Whatever be Gods gracious condeſcendence, yet when men are proud, and full of a conceit of their own righteouſneſs, he will plead his Prerogative againſt them; Therefore, albeit he ſtoop to others, to aſſure them he delights in their piety, yet to a proud and paſſionate Job, he ſpeaks in other tearms, and tells him that he is not profited by his righteouſneſs.
From v. 8. Learn, 1. It is an evidence of mans low and empty condition, that, as he needs and is capable of profit and advantage; So he is alſo obnoxious to hurt and prejudice; As here we are taught.
2. How little ſoever mans good or evil can do to God; yet they are of no ſmall importance or concernment to himſelf; For, thus alſo his wickedneſs, or righteouſneſs, may reach himſelf, being but a man, and the Son of man.
3. A man, by his wickedneſs or righteouſneſs, may not only hurt or profit himſelf, but others alſo; For, thus he may reach a man who is like himſelf. So that men ſhould look wherein they are hurtful to others, and what good they might do, which yet they neglect.
Verſe 9. By reaſon of the multitude of oppreſſions, they make the oppreſſed to cry: they cry out by reaſon of the arm of the mighty.
Followeth, to v. 14. the ſecond Argument of refutation, or the ſecond fault which he finds in Jobs diſcourſes and carriage; That not only he conceited much of his own righteouſneſs, of which before; but that he took not a right way of dealing with God, to get deliverance, while he did only exerciſe himſelf in uſeleſs complaints. This hath not ſo much a relation to what Job had ſpoken, of mens groaning under oppreſſion, Chap. 24.12. as to all Jobs own complaints about his afflicted condition, and that he got not acceſs nor audience with God. Thoſe he frequently joyned with what is cenſured, v. 3. and this challenge is well added to the former, becauſe mens proud conceit of themſelves doth uſually produce ſuch unprofitable complaints in trouble.
This Challenge is held forth in a general account of mens carriage under afflictions, and of the reaſons why men ſo exerciſed are not regarded, leaving to Job to apply it, in ſo farr as he was guilty. So that we need not be careful to charge all the faults that may be found here, upon Job, though he had ſome of them; yea, he might be concluded guilty, in ſome meaſure, of all of them. And although it be true, that God may delay to hear honeſt men in trouble, for their tryal; and this was Gods chief deſign (next to his own glory) in Jobs tryal: Yet what is here recorded, is his ordinary way of dealing with the Sons of men; and Job had need to look to it in ſome reſpects. And if we look upon Elihu's way of dealing thus with Job, it may teach in general, Not only how neceſſary prudence is, in dealing with men, general Doctrine, in ſome caſes, being moſt effectual, and alwayes more taking than bitter reflections; and, That the conſciences of hearers ſhould examine what they hear, ſo as they diſcern how farr they are concerned in it, and accordingly apply, though it be not directed to them ſo part…cularly: But, That it is uſeful, even for godly men, to conſider Gods dealing in common with men, wherein they may read many ſpots that are upon their own faces.
The Diſcourſe may be taken up in this general ſumm, That men are oft-times taken up with an uſeleſs ſenſe of their affliction, v. 9. which is accompanied with no thankfulneſs, v. 10, 11, nor humility, v. 12. but is a vain empty exerciſe, and therefore not regarded by God, v. 13. But I ſhall take it up in four branches; In the firſt whereof (in this Verſe) is held out, both what is the lot of many men, and their uſual carriage under it; Namely, That, being under much oppreſſion (which alſo clears how men may hurt others, v. 8.) they cry out, but unprofitably; as is not only cleared in the following Verſes, but is alſo inſinuated here, in that it is only becauſe of the oppreſſion, and the arm of the mighty, that they cry out. Whence, Learn,
1. Oppreſſion is an uſual ſin, and a ſuffering wherewith the Sons of men are frequently exerciſed; As here is ſuppoſed. See Pſ. 12.5.
2. Ordinarily one oppreſſion comes not its alone, but many of them come one after another, and deep calleth unto deep, Pſal. 42.7. For, here is ſuppoſed, that there may be a multitude of oppreſſions.
3. Men are ſo corrupt, that readily if they have any power, they employ it to the oppreſſion of others; For, ſo is here alſo ſuppoſed, that, if they have the arm of the mighty, they oppreſs, and cauſe men to cry. See Mic. 2.1.
4. To be ſenſible under affliction and oppreſſion is no fault, for to be ſtupid is a ſin, and God ſends oppreſſion to rouze men out of their Lethargies; For, in this men are not guilty, that they cry.
5. All the ſad conſequents of oppreſſion will lye at Oppreſſours doors; For, it is charged on them that they make them to cry who are oppreſſed.
6. There may be much ſenſe of affliction, and men may make much noiſe under it, when yet they are not right; For, they cry, and cry out, and yet are faulty.
7. Among other faults and miſcarriages of men under trouble, theſe are particularly to be reprehended; When either they are exceſſive in their paſſions about worldly loſſes (as, when they cry, and cry out, or ſhout by reaſon of oppreſſions:) Or, (which is the cauſe of the former) when all they reſent, is, their outward loſs, envying the proſperity of others; As here, the arm of the mighty, or, their ſmart under their hand, and their envying that they are mighty, while themſelves are impoveriſhed, cauſeth all this noiſe.
Verſe 10. But none ſaith, Where is God my Maker, who giveth ſongs in the night?
11. Who teacheth us more than the Beaſts of the Earth, and maketh us wiſer than the Fowls of Heaven.
In the next branch of this Diſcourſe, a more diſtinct account is ſubjoyned of what is faulty in their crying.
1. In that, though they cry under trouble, yet, they enquire not after God.
2. That they take not God up aright in any addreſs they make to him; while they take him not up as their Maker and Creatour, who giveth ſongs even in the night (which may be underſtood, either properly, that he gives matter of ſongs by night, ſuch as David had in contemplating the Moon and Stars, as would appear, Pſal. 8.3, 4. See alſo, Pſal. 42.8. Or, rather figuratively, that he gives matter of praiſe, even in a night of trouble) and who hath endowed man with the gift of reaſon, above beaſts and fowls. In all which deſcription of God, and oppreſſed ones their not enquiring after him as ſuch, ſeveral faults may be pointed at in their way, either in not coming to God, or not coming rightly: Such as,
1. Unthankfulneſs, not only for common benefits, but ſpecial deliverances.
2. Not exerciſing of Faith to come now to God, who hath encouraged them to come to him by all theſe benefits and favours; which alſo ſpeaks their want of humility, of which afterward.
3. Their giving little proof of that wiſdome and reaſon, wherewith they are endowed above beaſts and birds, to walk more fruitfully under trouble.
From theſe Verſes, Learn, 1. It is a great fault, when men, under oppreſſion, make more noiſe of their trouble, than they make errands to God; For, they cry, v. 9. but ſay not, where is God? See Ezek. 24.23.
2. As this fault is very univerſal and rife, ſo this heightens the evil of it; For, this adds to the challenge, that none ſaith, Where is God? Or, this exerciſe is generally neglected. In the Original it is, He ſaith not, intimating, that every ones carriage is marked, and that it is rare to find one of theſe many who are oppreſſed, v. 9. about this exerciſe.
3. Such as mind to employ God in trouble, ſhould be very ſerious and affectionate in that undertaking, For, they ſhould ſay, Where is God? Which imports, That God is their only refuge, who ſay ſo as they ought; That trouble may ſo confound them, as God may be a miſſing, and they left in the dark, in their diſtreſs; and, That they will have much earneſtneſs to find him, and be at him.
4. Were there never ſo much of affection in ſeeking after God in trouble; Yet without thankfulneſs, men will not make a right addreſs; For, they ſhould enquire after God, having a ſenſe and thankful acknowledgement of mercies. See Phil. 4.6. Col. 4.2.
5. Humble perſons will find matter of praiſe in very common ben…fits; For, here it is matter of praiſe, that he is a Maker, and teacheth us more than the beaſts of the earth, &c. Which imports, Partly, that thoſe are great benefits in themſelves; As, indeed, Man is a notable piece of work, the product of the whole Trinity (For, it is Makers, in the Original. See Gen. 1.26.) and the gift of reaſon, and uſe of wit, is a ſpecial mercy: For, God might have made us beaſts or birds, when he made us men; And it is lamentable, when men ſo abuſe that excellent gift, that it had been good they had been made bruit beaſts (who are gone, and have no more to ſuffer, when once they are dead) rather than men. Partly, it imports, that humility will prize even theſe common mercies, to get matter of praiſe. Thus, alſo, the mercies of every day, may ſweeten the nights reſt with ſongs; As his giving us reſt by night, and preſerving of us in our ſleep, are alſo matter of praiſe.
6. Were common mercies well ſtudied and improved, that would fit men for proofs of ſpecial kindneſs; as here there are ſongs to be given in the night of trouble.
7. God freely allows on his people, not only ſongs after dark trouble, but even in the midſt of it, and if he were employed, will bring them about: For, of this they might have remarked experiences, he giveth (not only doth he allow, but is active in bringing about, and freely beſtows matter of) ſongs in the night.
8. It is peoples duty, when they get mercies, to make ſongs of them, and to bleſs for them; For, here God is ſaid to give ſongs, when he gives matter of ſongs, to teach men their duty: Though it be alſo true, that when he hath given us matter, he muſt alſo give it to us to ſing of them as we ought.
9. It is not unuſual to ſee men, under trouble, not only full of diffidence, but forgetting even ſignal mercies, which have been conferred upon them in ſad and dark times, and not undervaluing common favours only; For, None ſaith, Where is God, who giveth ſongs in the night? Which doth not only import their little believing that God can give them ſongs in the preſent night of their oppreſſion; but their forgetting the ſongs that God hath given, even in the night. So naughty are men, and full of ſelf-love, and ſo little reaſon have we to give credit to our own verdict of Gods kindneſs in a day of diſtreſs, ſeeing then, we are ready to forget and undervalue all.
10. It is alſo neceſſary, that men, in enquiring after God in trouble, do believe and lay hold on him by faith; For, this deſcription of God, doth not only point out matter of praiſe to be joyned with our prayers, but grounds of faith, to encourage us to come to him; Which men do little conſider how neceſſary it is in their addreſſes, both for bearing them up to their duty, and for being ſucceſsful in it. See Jam. 1.6, 7.
11. Faith ſhould make uſe, not only of former experiences of ſpiritual favours, but even of common mercies, to ſtrengthen it ſelf in coming to God; For, Faith muſt enquire after him as our Maker, and he who teacheth us more than the beasts of the Earth, &c. as well as becauſe he giveth ſongs in the night.
12. Faith and Praiſe live and dye together; Faith entertains the promiſe with thankfulneſs, till the performance come, and is ſo humble as to praiſe even for a promiſe, or any ground of hope; and Praiſe doth elevate mens ſpirits to believe yet more: For, here both of them have common grounds, upon which they ſtand and are ſupported.
13. It is one ſpecial act of mens prudence, in expreſſing their faith and praiſe, to remember, in a day of trouble, the ſpecial gift of reaſon beſtowed upon them, and to improve and make uſe of it accordingly; For, therefore is that ſpecial proof of Gods kindneſs mentioned, that he teacheth us more than the beaſts of the Earth, and maketh us wiſer than the fowls of Heaven, to ſhew that men do never believe Gods kindneſs in that mercy, nor praiſe him for it, ſo long as they carry like bruit beaſts under trouble, being only troubled about that which affects beaſts, looking up no higher than the viſible hand that hurts them, and carrying under trouble as bruit beaſts uſe to do, Iſ. 51.20. Jer. 31.18.
Verſe 12. There they cry, (but none giveth anſwer) becauſe of the pride of evil men.
In the third branch of this Diſcourſe, he ſubjoynes an inference, That, becauſe of theſe faults, God will not hear their cry, Our Tranſlation reads it ſo, with a Parentheſis, as if they cryed by reaſon of the pride of evil men (or becauſe of their oppreſſion, which flows from their pride) but are not heard. But if we ſet the Parentheſis aſide, it may as well be underſtood of their own pride who cry; that, though they cry, yet, they are not heard, becauſe of their pride. And ſo the Verſe contains not only an inference, that they are not heard becauſe of their faults formerly mentioned, but an account of a new fault concurring with the former, to obſtruct their ſucceſs. Some fault may be hinted at in that indefinite expreſſion, None giveth anſwer, which may intimate, that they long after help and relief, get it from whom they will, or whatever way it come; but do not look to God alone for it. But the Original gives no ground for this, where it is, He, that is, God (of whom he hath been ſpeaking, v. 10. and ſpeaks of him, v. 13.) anſwereth not; and therefore I ſhall take notice only of that one fault, of pride, which hindereth their ſucceſs.
Doct. 1. Men may be bad enough under trouble, though yet they make ſome cryes to God becauſe of it, and do neither neglect prayer altogether, nor weary of it, if they have uſed it formerly; Yea, men may be farr enough wrong, though trouble for a time put them to cry, whereas they had neglected it formerly; For, ſo is ſuppoſed of thoſe who are here found faulty, that there (in their oppreſſed condition) they cry. See Pſal. 18.41. Hoſ. 7.14.16.
2. When men will not ſee the faultineſs of their crying to God, in the glaſs of the Word, nor have they any checks and convictions of conſcience to tell them of it, God doth juſtly cauſe them read it in the want of an anſwer and relief under ſad preſſures; For, ſo is here intimated, They cry, but he doth not anſwer.
3. Men may be under much oppreſſion, and yet continue proud, their ſpirits being broken, but not humbled, and their evils cruſhed, but not ſubdued; For, here there is pride, though they be made to cry.
4. Where-ever there is pride, men are in ſo farr evil, whatever they be otherwiſe; For, it is, be where it will, the pride of evil men.
5. Unbelief, Unthankfulneſs, and irrational bruitiſh Carriage under trouble, do evidence men to be proud; For, where-ever thoſe evils are, v. 10, 11. there is pride.
6. Pride, thus evidenced in mens carriage under trouble, is …eat obſtruction to audience and relief from God, …o reſpects the lowly, Pſal. 136.6. Iſ. 66.1, 2. Jam. 4.6. For, He doth not anſwer, becauſe of the pride of evil men.
Verſe 13. Surely God will not hear vanity, neither will the Almighty regard it.
In the laſt place, This Diſcourſe is ſummed up in this Concluſion, That there being ſo much of vanity and em…neſs in that exerciſe which he hath before deſcribed, God will not hear, nor regard it. See Chap. 27.9. Prov. 1.28, 29, &c. Iſ. 1.13, 14, 15. Jer. 11.11.
Doct. 1. Vanity and emptineſs is a great fault in mens exerciſes and addreſſes to God, when they are frothy, and not ſolid and hearty, in what they do; For, here it is a ſad character of mens exerciſe, formerly deſcribed, that it is vanity.
2. Where Faith, Thankfulneſs and Humility are wanting in mens exerciſes, they are but empty, ſeem what they will; For, it is becauſe of thoſe faults, marked in the former Verſes, that this exerciſe is concluded to be vanity.
3. It is not eaſie to drive men from a preſumptuous conceit that they will come ſpeed in a faulty way of addreſſes to God; Therefore it muſt be aſſerted over again (after what is ſaid, v. 12.) that God will not hear. Thus the viſible Church are apt to reſt ſecure in their worſt condition, Jer. 12.4. Mic. 3.10, 11.
4. Let men preſume as they will, yet faulty addreſſes, and particularly, empty prayers, will not be heard; For, Surely God will not hear vanity. It is true, he hears whatſoever men ſay, yea, and may give men what they deſire, in wrath, Pſal. 78.29, 30, 31. and 106.15. Yet he doth not ſo hear, as to grant their deſire in love.
5. It is the ſad lot of thoſe who are vain and empty in their addreſſes, that as their deſires are not anſwered, ſo by this God evidenceth that he approves not of their way; For, neither will God hear, nor regard vanity. Theſe two are diſtinctly mentioned, becauſe there is a difference betwixt them, which is to be well obſerved in his dealing with his people who ſeek him in an approved way. For he may delay to hear or grant their deſires, when yet he doth accept and regard them and their ſervices; and they are bound to believe that it is ſo, and to comfort themſelves in the faith and aſſurance thereof. But men in their vain addreſſes need expect neither of them; and Elihu mentions both here, Partly, to ſhew how uneaſily ſuch perſons are driven from their deluſions, and that if God grant not their deſires, they may, notwithſtanding, yet fancy that he accepts and regards them; Partly, to ſhew that the more lying refuges and deluſions they run to, they will get but the more diſappointments; if they look for hearing, he will not hear; if they fancy that he approves of them notwithſtanding, yet, he will not regard.
6. Who ſo take up God aright, will ſee that (as he needs none of their ſervice, and is above our beſt ſervice, ſo particularly) he will not regard empty vain ſervice; For he being God, a Spirit, how can he reliſh carnal addreſſes? And being Almighty, or, All-ſufficient, how ſhould he accept vain and empty ſervice, when men preſume to offer it to him? Therefore is he thus deſigned here, to enforce this Concluſion.
Verſe 14. Although thou ſayeſt thou ſhalt not ſee him, yet judgement is before him, therefore truſt thou in him.
The third Argument of Refutation, or, the third fault he finds in Jobs diſcourſes and carriage, is, his hopeleſsneſs under affliction, and that he deſpaired of ſeeing God under it, not ſimply (for he looked to ſee him in glory) but in this life. This is the uſual reſult of uſeleſs exerciſes and vain addreſſes under trouble, that when men have wearied themſelves in theſe; without ſucceſs, they ſit down at laſt diſcouraged and hopeleſs. The Challenge relates to that Complaint, Chap. 23.8, 9. and others the like, wherein he regrated that he could not have acceſs unto, nor a ſight of God. It is true, he ſometime deſired an odde way of acceſs unto God, as a viſible Judge, to decide this Controverſie: But this Challenge doth relate more generally to what was at the bottom of that and his other complaints, that he could not ſee through that cloud of his trouble, nor had any hope of temporal relief from God; For Elihu would never bid him truſt, but rather be humbled for his preſumption in deſiring God to appear in ſuch a way, and for his complaining that it was not ſo. This fault Elihu tenderly reproves (and refutes his miſtake) in a direction to truſt in God, notwithſtanding this his hopeleſsneſs and diffidence. Which he preſſeth from the conſideration of what God is, even a God of judgement, in this Verſe, and of the ſad effects of the want of this confidence, v. 16.
In this Verſe, Conſider,
Firſt, The Fault here challenged, Thou ſayest, thou ſhalt not ſee him. He had not a comfortable ſight of God in his trouble, nor expected to get it, which made him ſpeak it out, and complain of it. Whence, Learn,
1. To be bemiſted and loſe a fight of God under trouble, is a very ſad and humbling Ingredient in it; As here it was to Job, not to ſee God. Hence are thoſe complaints of darkneſs under trouble, Lam. 3.2, 6. Iſ. 59.9, 10. Mic. 7.8. And God being his peoples refuge in trouble, it muſt be ſad when they can have no ſight of him. See Chap. 23.3, 4, &c. Now not to ſee him in trouble (omitting mens want of hope to ſee God in glory, when their temporal troubles are over, and their not ſeeing his hand and providence in all their troubles; For, Job was clear enough in both theſe) may import,
1. Mens being in the dark about Gods mind in trouble, and the cauſes of their affliction; as Chap. 10 2. Yea, when godly men ſee ſome cauſes of it (as they cannot but ſee ſin, which deſerves more than all they ſuffer) they may be yet ready to wonder, why the Lord ſuffers his people, whom he hath freely choſen and loved, to goe to ruine, eſpecially, if their ſtroak be inflicted by Inſtruments more wicked than themſelves, as Hab. 1.13. And that he ſhould give them up to be deſtroyed, when yet no advantage redounds thereby to him, as Pſal. 44.12. In which caſe, we muſt learn (if we can ſee no more) to ſubmit to his Soveraignty, who giveth no account of his matters.
2. It may import the want of his ſenſible and comfortable preſence, as Chap. 13.24. In which caſe, we are not to think, that one tryal will hide us from another, or, that God is engaged to give us ſenſe, becauſe he ſends trouble.
3. It may impart no probable appearance of any iſſue, o… of Gods appearing to clear the cauſe of his people, and to rid them out of trouble, but their night growing ſtill the darker, and all the means of their relief being inviſible, as Chap 23.8, 9. Of this afterward; Only it would be remembred, that this is made our lot, to heighten the tryal of our faith, Hab. 3.17, 18.
4 It may import want of light in the matter of mens duty, and that, when they would reſolve to follow their duty, in moſt difficult caſes: whatever God do to them; yet they are left in the dark, and know not what to do. This is imported in theſe perplexing queſtions, Act. 2.37. and 9.6. From all theſe it may be inferred, that, however it be ſad to be in ſuch a caſe, yet it is our mercy to feel it a burden upon us, and to miſs a ſight of God moſt, in our ſaddeſt exerciſes. Only we ſhould not only feel the ſmart of this, but ſhould ſearch out the cauſes thereof; Such as, Deſertion from God, Chap. 34.29. Security and formality in the dayes of our eaſe, Iſ. 29.13, 14. and 59.9 — 13. The aſtoniſhing power of great trouble, Pſal. 60.3. Jer. 13.12, 14 Our abuſe of, and ſinning againſt, clear light, in known and ordinary caſes and duties; and, our preſcribing unto God that he may appear, and be ſeen by us, in ſome odde way, as Job did, which makes us vilifie and not diſcern his ordinary way and means wherein he appears to be ſeen by his people. If thoſe cauſes were laid to heart, and the removal of them endeavoured, the ſad effects thereof would ſoon ceaſe.
Doct. 2. Ordinarily Saints do judge of their future condition by what is preſent, and if it be evil, they make it worſe by their apprehenſions and diffidence; For, as Job did not ſee God for the preſent, ſo he concluded his caſe would continue ſo for the future, Thou ſayeſt, thou ſhalt not ſee him. As in proſperity, even Saints are apt to promiſe to themſelves a perpetuity of it, Pſal. 30.6. So in adverſity, they are no leſs ready to heighten their trouble, by fearful apprehenſions of the continuance thereof, Pſal. 77.7, 8, 9. Saints have ſtill ſomewhat of a principle of fainting, and of a Spirit of bondage of their own making; And hence flow their great miſtakes, either in paſſing their verdict upon the times that paſs over them; (See Eccleſ. 7.10.) Or in making their preſent condition ſadder and worſe than indeed it is, by their reading it wrong; Or in their ſad apprehenſions for the future. This we ſhould be ſenſible of in our perplexities, and ſhould know that a change in the frame of our own hearts, and our getting of open eyes to diſcern things as they are, would caſe us of our greateſt preſſures. And particularly, in our apprehenſions for the future, … ſhould not judge by our preſent condition, for … can make a change, Pſal. 77.7, 8, 9. with 10. not by our fears, Iſ. 51.12, 13. nor by probabilities, Zech. 8.6. nor even by our ill deſervings, if we be ſenſible thereof, Ezek. 20.8, 9.
3. Though it be a great fault to entertain diſcouraging and fainting thoughts, though they ſhould be ſmothered within mens own boſomes; and a much greater fault, when they are brought forth and expreſſed to others; Yet, they may be dear to God, and may get a good iſſue at laſt, who may be ſo over-powred with tentations, as they muſt ſpeak out their fears and apprehenſions; For, ſo was it with Job, though it was his fault, Thou ſayeſt, thou ſhalt not ſee him. Thus he was made to cry out in the Congregation, Chap. 30.28. as Chriſt did alſo among the multitude, Job. 12.27. with 29.
Secondly, Conſider, The Refutation of this Miſtake, or the remedy preſcribed for cure of it, Although thou ſayest, &c. Yet trust thou in him, or, hope for him, and expect him, which are the effects of faith and truſt.
Doct. 1. Truſt in God is the Soveraign remedy of diſtempers, fears and darkneſs, under trouble; Therefore is it here preſcribed as the mean of Jobs relief in ſuch a caſe. As Faith is the commanded duty in moſt ſinking and dark times and caſes, Iſ. 8.17. Luk. 8.50. So it is thereby that men come to be eſtabliſhed and proſper, 2 Chron. 20.20. Iſ. 7.9. To clear this truth, it will be neceſſary to clear three Queſtions.
Queſt. 1. Is this all that the people of God may expect in their ſinking and hopeleſs condition? Shall they have no ſenſible refreſhment, nor actual deliverance, but be leſt to naked Faith, and cloſing with the naked Word of God, and that, it may be, with much wrestling?
Anſw. Whatever elſe God allow upon his people, either in the time of their trouble, or in delivering from it; Yet they muſt firſt give glory to God by believing, in the hand whereof ſenſible comfort and deliverance will ſpring forth in due time. Therefore we muſt hope upon the account that we ſhall yet praiſe, Pſ. 42.5, 11. and 43.5.
Queſt. 2. But is there nothing elſe to do but preſently believe, when God is chaſtening ſo ſadly? When Gods afflicting hand, especially in ſo ſingular a way, is upon any of his people, ſhould not they (as Elihu hath already been instructing Job) be ſenſible of their miſcarriages, and repent of them, and turn from them, without which, their pretending to lay bold on God by faith will prove but preſumption?
Anſw. This direction here given is ſo farr from warranting men to neglect and omit any of thoſe other duties, that it ſets them upon the only right and poſſible way of attaining them. For in ſuch deſperate caſes, unleſs men do fix themſelves by faith in God, they will get but a woeful and ſad account of the fruits of unbelief, Pſal. 27, 13. for they will be quite laid by from all duty. But when they cheriſh Faith, it is the mean to produce Repentance, Reformation, and every good fruit. For Faith looketh to Chriſt, who is exalted to give Repentance, Act. 5.31. and draws vertue from him for purifying of the heart, Act. 15.9. which will ſoon reform the converſation. And when a Child of God doth eſſay Faith for attaining of thoſe benefits, of Repentance and Reformation (as alſo of comfort and refreſhment) and yet is not the better; that ſhould indeed humble him, but doth not warrant him to caſt away his confidence. For it is unqueſtionable, that unbelief will never help any of theſe faults. And therefore there is no remedy, but he muſt believe, and though he find not himſelf the better, yet he muſt believe and wait on, reſolving to lye at that door till his relief come.
Queſt. 3. But what ſhall a Child of God believe in ſuch a caſe as Job is now in? When he hath loſt a ſight of God, and all probability of getting it helped, what hath Faith to fasten upon? And may not a man think that his believing then is nothing elſe but a blind gueſs and conjecture, and a cheating of himſelf with a deluſion?
Anſw. I confeſs, in ſuch a ſinking caſe, it is hard to determine the particular encouragements to be believed and expected; Yet, there is ſtill ground enough to truſt, or, hope in him. And albeit we know not what particular mercies may be believed and expected; Yet, there are general principles and foundations (to allude to Davids phraſe, Pſ. 11.3.) which, if they be believed and held faſt, will ſupport the believer, whatever his particular caſe be. Thus when our Faith knoweth not what to expect, we may yet believe,
1. That we are ſtill in Gods hand, and that whatſoever befalleth us, cometh to paſs by his eſpecial Providence, who numbereth the hairs of our head, and carveth our all our lots. The loſe of a ſight of Providence emboldeneth wicked men to ſin, Ezek. 9.9. Zeph. 1.12. But the faith of it is comfortable to the godly in deepeſt diſtreſſes. See Deut. 33.3. Joh. 6.20.
2. That goe matters as they will, it will certainly be well with them that fear God, even becauſe they fear him, were there no other evidence or proof of it; as it will be ill with the wicked, even though they proſper, Eccl. 8.11, 12, 13. Iſ. 3.10, 11. When this is believed, we need fear nothing, if we find grace to keep the way of God, and to continue waiting and depending upon him.
3. That though we do not ſee him in our dark conditions, yet he ſeeth and noticeth, and taketh care of us; as Job believed, Chap. 23.8, 9. with 10. and the Pſalmiſt found in experience, Pſ. 73.22, 23. So that, though we be like the blind men who could not ſee Chriſt, yet if we call upon the Son of David in our blind and dark condition, he will own and anſwer to his own name.
4. That our hearts are lyars, and will be made to recant what they ſay in their haſt, as David often found in experience, Pſal. 31.22. and 116.10, 11, 12. Which if we do believe, we will not be ſo eaſily alarmed with thoſe fears and apprehenſions which tentations do ſuggeſt unto us.
5. That we may be well enough, though we obtain not all our deſires (not only in temporal deliverances, but even) in ſpiritual things. Thus David was made up by the everlaſting Covenant, though his houſe was not ſuch with God as he deſired, and it ought to have been, 2 Sam. 23.5. The faith of this will comfort Saints, ſenſible of their ſhort commings, when they get but humbling ſights of their own condition and walk.
6. That it is Gods way, oftentimes, to bring about his peoples mercies by very improbable, yea, and contrary means; as when he gave Sampſon meat out of the eater, and ſweetneſs out of the ſtrong, and ſent his already-afflicted people out of the City, yea, even the length of Babylon, that there they might get deliverance, and gathers enemies about her, as ſheaves to be threſhed by her, Mic. 4.9, 10, 11, 12. When we believe this, it will help us to look upon great and growing difficulties, as things which may be made means of great good to us, and as a preſage of deliverance, as the dark hour before day is a fore-runner of the morning.
7. That God is concerned in the condition of his people, as well as (if not more than) themſelves. They do not ſuffer, but he ſympathizeth, Iſ. 63.9. Yea, a touch upon them, be where it will, toucheth the apple of his eye, Zech. 2.8. He is concerned in his glory to make them monuments of his praiſe, and to give proof of that infinite wiſdome and love which hath taken them in guiding. And Chriſt is concerned to ſee to their condition who are committed to his care, not only to bring them ſafe to glory, but to order and preſcribe every ſtep in their journey, and every lot which may befall them by the way. All which, if we do believe, may encourage us to entruſt our ſelves to him, and to ſleep in his boſome, in our ſad and dark lots.
8. That it is Gods glory and prerogative to have the ſole guiding of his people; So that either we muſt commit and reſign all to him, or do all our ſelves, for he will not ſhare it with us. The belief whereof will perſwade us to reſign our ſelves intirely to his will, as we would not be wholly left to our ſelves, and ſo become a burden to our ſelves.
9. That it is the will of God we never caſt out with him, but believe his love, whatever he do, Pſal. 77.7, 8, 9, 10. Job 10.13. The faith whereof will make us ſhut our eyes upon whatſoever would breed miſtakes and quarrells with God. Theſe are ſome few of the common principles, which may feed Faith in moſt dark and ſad conditions.
Doct. 2. Our Diſcouragements ought not to give a check unto, nor impede our Faith, in relying upon God, in dark and ſad conditions; Therefore, ſaith be, Even although thou ſayeſt, thou ſhalt not ſee him, yet truſt in him. Faith is ſtill a commanded duty, whatever difficulties and diſcouragements interpoſe; and therefore Chriſt preſſed faith upon the Ruler of the Synagogue, even albeit his Daughter did dye, while he is employing him to recover her of her ſickneſs, Luk. 8.49, 50. And Faith is called to ſtep over all improbabilities, Pſal. 46.1, 2. Hab 3.17, 18. Yea, difficulties ſerve to ſtirr us up to believe, Faith being given us for ſuch a time as that, and then eſpecially called for, Pſal. 56.3. Rev. 13.10. and the want thereof at ſuch a time being eſpecially culpable, Prov. 24.10.
Thirdly, Conſider, The Ground upon which he preſſeth this Direction, and encourageth to believe; Judgement is before him, therefore truſt thou in him. Some read it, Do judgement, and truſt in him, or, expect him. But if we take the phraſe, To do judgement, ſtrictly, for judging and dealing righteouſly with others (as it is, 1 King. 3.28. and 10.9. Prov. 21.3. though the words in the Original be different from that which is here) that cannot be the right reading here. For, whatever was the opinion Jobs Friends had of him, yet I find not that Elihu ever judged that he had been an unjuſt man, that he needed adviſe him to amend that fault. Others read it thus; Judge (to wit, thy ſelf, which they adde) before him, and truſt in him; that is, repent and believe. And it is true, That none can warrantably believe, but thoſe who are ſelf-judgers, and who do abaſe and condemn themſelves before the Lord in the ſenſe of their ſinfulneſs; And, That even thoſe who find cauſe thus to judge themſelves, have yet a warrant to believe and truſt. But, beſide, that the word here is rather a Noun, Judgement, than a Verb, to judge; (which makes againſt both theſe readings) and that this laſt reading requires a Supplement to make out the ſenſe; all this ſelf-judging may be imported and pre-ſuppoſed in truſting, as hath been cleared. And therefore, according to our own Tranſlation, I take the words to hold out this ground of encouragement to truſt in God, That Judgement is before him, as his ſcope and deſign is in all his dealing, eſpecially toward his people, and that which he will be careful to have obſerved. Where, by Judgement, we are not only to underſtand his ſtrict juſtice, and that he is a righteous Judge, and will prove ſo at laſt to Job, in deciding of his cauſe, and in the mean time will do him no wrong; But his tender moderation in his dealing with his people, and that he tenderly conſidereth their condition, to deal moderately with them as there is cauſe; as he ſpeaks of Jobs lot in the next Verſe. Thus the phraſe (though the word in the Original be different) is uſed, Iſ. 30 18. Pſal. 99.4. See alſo Job 34.23. and 37.23.
Doct. As the ſound knowledge of God is a ſure bottom for Faith to reſt upon, Pſal. 9.10. So, particularly, it encourageth Faith, to know that he is not only righteous, but full of tenderneſs and moderation in all his diſpenſations toward his people: So that no ſ…verity takes away his tender conſideration of his peoples condition; For, ſaith he, Judgement is b…ſ… him, therefore truſt thou in him. Hence he is ſaid to know our mould and frame, Pſal. 103.13, 14, 15. Iſ. 57.16. to remember mercy in wrath, Hab. 3.2. Judg. 10.13, 16. to pity, even our ſinful diſpoſition, if our ſelves be ſenſible of it, Gen. 8.21. to make uſe of the ſtroaks which he hath inflicted in diſpleaſure, as arguments of his ſympathy and pity, Jer. 31.20. and, to meaſure our burdens by our ſtrength and ability, Iſ. 28.27, 28. 1 Cor. 10.13. Hence, Gods people are to blame, when they complain of his ſeverity, to the weakening of their own confidence. The cauſes whereof are, their inordinate love to eaſe, which makes them to be vexed when they get not leave to ſleep ſecurely; their love of their luſts, which imbittereth their Spirits when thoſe are cruſhed; their want of ſpare ſtrength, which diſſatisfieth them, and rendereth them ſtill jealous, even notwithſtanding that they are ſupported; and, their not looking in to his tender heart, when his hand is ſad upon them, nor conſidering that (as a faithful Chyrurgian) he may wound with the wound of an enemy, and the chaſtiſement of a cruel one, Jer. 30.14. when yet he minds nothing but love to them.
Verſe 15. But now, becauſe it is not ſo, he hath viſited in his anger, yet he knoweth it not in great extremity.
This advice and remedy of Jobs evil is here further preſſed from the ſad fruits of the want of it; and that, becauſe of his deſpondency and neglect of faith, he was chaſtened in diſpleaſure, though yet moderately. Whence, Learn,
1. It is nothing ſtrange to ſee Saints deficient in their duty, eſpecially, in the matter of truſting in God; For, here it is not ſo, as he hath adviſed. As we come alwayes ſhort in duty, eſpecially, in times of trouble and tentation; So there is no duty wherein we are then more deficient, than in believing.
2. Want of humble truſt in God, in trouble, is ſo great a ſin before God, that it is juſt cauſe of a quarrel againſt theſe that are guilty of it; For, Becauſe now it is not ſo, he hath viſited. This they ought to advert unto, who think they do well, and have a call and warrant to diſtruſt, becauſe they are in trouble.
3. Gods quarrel againſt his people, for their unbelief, may be proſecuted, and appear in ſad ſtroaks and chaſtiſements; For, becauſe of this, he hath viſited, or, chaſtened. Few do read their condition thus, and that their diffidence may have an hand in bringing on, or continuing, of their ſtroaks.
4. The want of truſt in God doth provoke God to diſpleaſure, which ſhould be read and obſerved by Saints in their moſt cleanly tryals, when they are guilty of this ſin; For, though Jobs tryals were cleanly, yet becauſe of this, He, that is, God, hath viſited in his anger.
5. Moderation and tenderneſs is to be ſeen in Gods dealing toward his people, even when he is angry at them, and is chaſtening them in diſpleaſure; For, though he hath viſited in his anger, yet he (that is, Job) knoweth it not, (or, hath not felt it) in great extremity. Which doth not import Jobs ſtupidity, and that he was not ſenſible of his afflictions, though they were upon him in great abundance, as the word will alſo read, (for he was ſenſible and complained but too much, however he made not a right uſe of them) but Gods moderation in his dealing toward him, conſidering his deſerving and miſcarriage.
6. Others are, oftentimes, fitter Judges of Gods dealing toward his people, and particularly, of his moderation in afflicting them, than themſelves are; Therefore, in this matter, he turns to the hearers, and ſpeaks of Job in the third perſon, He knoweth it not in great extremity.
Verſe 16. Therefore doth Job open his mouth in vain: He multiplieth words without knowledge.
Followeth, the Concluſion of this Speech, wherein he aſſerts, that Job had ſpoken much in vain, and without knowledge. He propounds this alſo to the Auditory, as moſt fit Judges, and deduceth it by way of inference and concluſion from what he had ſaid, Therefore doth Job open his mouth, &c. Which may relate, either to the whole Speech, from which this Concluſion may be inferred, or, particularly, to v. 15. that becauſe he was moderately dealt with, therefore he dared to be ſo raſh in complaining.
Doct. 1. It is a proof and evidence of mens faithfulneſs, to tell others their faults, as they have a calling and opportunity; For, here he freely points at Jobs miſcarriages.
2. Even godly men may need to hear of their faults over and over again, and eſpecially, of their miſcarriages under trouble, before they take with them, and be ſenſible of them as they ought; Therefore, he doth here tell him over again, what he had told him before, Chap. 34.35.
3. It is required, both in juſtice and prudence, that we charge upon men only their true and real faults, and do forbear, either unjuſt ſurmiſes and aſperſions, or, unjuſt aggravations of their real faults, which may tempt them to reject all admonitions; For, he tells Job his faults as they were, and doth neither charge wickedneſs upon him, nor faſten blaſpemy upon his complaints, as Eliphaz did, Chap. 22.13, 14.
4. When men do charge their friends with faults and miſcarriages, they ſhould walk upon ſolid grounds, and then they may be free in their cenſures, and thoſe who are reproved will be more eaſily convinced; For, he concludes this from the premiſſes, wherein he hath been ſcanning Jobs expreſſions and carriage, Therefore Job hath opened h…s mouth, &c.
5. As tryal will waken mens paſſions, ſo when they are any way moderately dealt with in tryal, they are ready to miſcarry the more; For, ſo may this be inferred from what immediately preceded. Men under tryal have need to watch, eſpecially, that by their miſcarriage they do not provoke him to tame them with more trouble.
6. It is a great, though uſual, fault under trouble, to ſpeak in vain, or to no purpoſe, and that which will not help or profit us in our diſtreſs; For, Job is challenged, that he opened his mouth in vain.
7. Ignorance and want of knowledge hath a great influence upon mens vain expreſſions and carriage in trouble; Therefore is it added to the former, that his words were without knowledge.
8. Very wiſe men may have their wits to ſeek in trouble, and ſo may be exerciſed to little purpoſe; For, Job, a wiſe man, opened his mouth in vain, and had words without knowledge.
9. When men are under trouble, and in their fits of paſſion, readily they are moſt eager upon that which is to leaſt purpoſe, and which proclaims their folly moſt; For, in this diſtemper, Job multiplieth words. So that we have cauſe to be jealous of that courſe and way to which we have ſtrongeſt inclinations, at ſuch times.
10. When men are in their fits of paſſion and folly, every addition to their words is but an addition to their ſin; For, it added to Jobs fault, that he multiplied words without knowledge.