Exposition of Job, Exposition of Job · Chapter 9 · Verses 13-14 – Verse 15
Verſ. 13. If God will not withdraw his anger, the proud helpers do ſtoop under him.
14. How much leſs ſhall I anſwer him, and chuſe out my words to reaſon with him?
After theſe more General Arguments, Job bringeth the diſpute home to his own caſe, and produceth ſeveral ſpecial grounds and reaſons why he is not reſolved to contend with God. The firſt whereof (in theſe verſes) is founded upon his comparing of himſelf with others? He had obſerved, and was perſwaded, that if God ſhould let out his anger againſt contenders, neither they, nor the ſtouteſt help of created power, or proud nature, could reſiſt him; but would certainly ſuccumb, unleſs himſelf remitted of his anger, and quit the plea, ver. 13. And therefore it were folly in him to enter the liſts with God, either as a Defendant, to anſwer him; or as a Plaintiff, to chooſe out my words to reaſon with him, or my words with him, (as it is in the Original) that is, words wherewith to manage my plea in the conteſt with him. In general it may be Obſerved, That it is not enough that men have ſound general Principles, unleſs they do improve them in practice, in their own particular caſes and exigents; wherein many, who have ſound light in General Truths, do come ſhort, through the prevalency of tentation, paſſion and diſtempers: For, Job is not contented with the former general Arguments, but brings them home to preſs his own duty, in his particular tryal. And albeit Job cannot be aſſoiled from acting contrary to all thoſe Principles, in his contending with God; yet his method in his diſcourſe doth clearly point out our duty; which, is, to endeavour to walk, in particular exigents and tryals, according to that ſound light which we have of general Truths, and to fix our ſelves in reſolutions of patience and ſubmiſſion, upon ſolid grounds and principles. More particularly,
From ver. 13. Learn,
1. There is in man much unſubdued pride, ready to break forth, even againſt God, by contending with him about his dealing and diſpenſations; For, ſo is here ſuppoſed, that there is much that is proud to be cruſhed by him, and is clearly inſtanced, ver. 14.
2. This pride, eſpecially, provokes God to anger, and ſo draweth on more trouble; For, ſo is alſo ſuppoſed, that God hath anger againſt ſuch. While we continue proud under trouble, we will hardly get any ſight of Gods love in it.
3. This pride in contending with God, appeareth, yet more, in that, when God hath entered the liſts with proud man, and he finds himſelf too weak a party, he will rather eſſay any other courſe for relief, than ſtoop to God; For, he will run to proud helpers. He will muſter up all his ſtout-heartedneſs, to endure what he cannot avoid; and if God contend by outward trouble, he will run to any refuge, rather than to God, Iſa. 9 9, 10, 13.
4. Gods anger is too ſore a party for proud man, and all created ſtrength; For, when he perſiſts in his anger, the proud helpers do ſtoop under him. All the power of Egypt (to which the word rendered, pride, alludes here) could not hold a Lowſe off Pharaoh, nor a Frog out of his Chamber, See Mal 1.4.
5. As utter undoing & ruin will be the iſſue of Gods anger againſt proud man, unleſs himſelf paſs from it, (proud helpers will even ſtoop under him, if he withdraw not his anger:) So God, who hath made man and knows his mould and frame, ſeeth it fit, oft-times, to quit the plea, and put a cloſe to the controverſie, and give over to contend with a worm: For, this is ſuppoſed as a reſerved caſe wherein proud man is not cruſh…d, if God will withdraw his anger. And it is only if God will not withdraw his anger, that the proud helpers do ſtoop under him; which, implyeth that ſometime he will withdraw it. And albeit the ſpeech be abſolute in the firſt language, God will not withdraw, &c. yet the context and coherence thereof with the reſt of the purpoſe, doth evince that it muſt be underſtood by way of ſuppoſition, That, God not withdrawing his anger, (as ſome do well render it) the proud helpers do ſtoop &c. God is pleaſed thus to put an end to his controverſie with his ſtubborn people, partly, upon the interceſſion of ſome among them, Amos 7.1.—6. partly to manifeſt his ſoveraignty in grace, Iſa. 57.17, 18. and to witneſs his tender regard to their frailty whom he hath choſen, Pſal. 78.38, 39. Yea, he is pleaſed, ſometime, to removes this plagues from off the wicked, when yet they ſubmit not, or are but feigned in it; as he dealt with Pharaoh. And all this he doth to invite ſinners to him, who is ſo long ſuffering, even toward the wicked, and quitteth many a plea to impenitent and ſtubborn man; and that he may encourage his people to intercede with him, even when matters are very deſperate, and when mens diſpoſition and way toward him, pleading a controverſie, portends little good.
From ver. 14. Learn,
1. A godly man thinks little of all the world, and leaſt of himſelf, eſpecially when he is under the hand and rod of God; For, ſo doth Job here, comparing himſelf with all others, when he is now in ſuch an afflicted and low condition. If proud helpers do ſtoop, How much leſs ſhall I anſwer him?
2. True humility doth, eſpecially, appear in a mans ſtooping under Gods hand, without quarrelling; For, ſo doth Job here evidence it, that he will not anſwer, nor chooſe out words with God. A murmuring ſpirit cannot, in ſo far as it gives place to murmuring, pretend to humility.
3. Who ſo dare enter the liſts with God, and reaſon with him about any of his dealings, as Plaintiffs, they do provoke him to give them a ſad challenge in other things, and put them to defend and anſwer for themſelves; For, both are here conjoyned, to ſhew that they will be put to anſwer, who dare attempt to reaſon with him. This may diſcover the folly of complaining and murmuring, and may warn ſuch as give way to it, to look for ſome other humbling work from God, then to get leave to perſiſt in that.
4. It is an evidence of true humility, and of ſpiritual wiſdom alſo, when men are made wiſe upon the expence of others, and do not preſume to ſtand out where others have ſlidden; for, ſo doth Job argue here, The proud helpers do ſtoop, How much leſs ſhall I anſwer him, &c?
Verſ. 15. Whom though I were righteous, yet would I not anſwer, but I would make ſupplication to my Judge.
The ſecond ground of Job's reſolution, not to contend with God, is, taken from his hope to ſpeed better another way. He would not plead the righteouſneſs of his cauſe, or of his perſon in begun ſanctification, againſt God; nor turn a defender to anſwer all that God could except againſt him; but would hope to come better ſpeed by humble ſupplication. Whatever was Job's weakneſs, in quitting this courſe here reſolved upon, for which he is rebuked by God; Yet his doctrine doth teach,
1. There is a righteouſneſs attainable by faln and ſinful man; not a perfect, perſonal and inherent righteouſneſs, according to the tenour of the Covenant of Works; but (beſide imputed righteouſneſs) a righteouſneſs of ſincerity in begun ſanctification, Luk. 1.6. and a righteouſneſs in reſpect of their cauſe, or, the matter of their tryal from God or men, or both: For, Job ſuppoſeth that here, (though I were righteous) as a thing attainable; where he ſpeaks of his righteous cauſe, and ſincerity in holineſs and true piety.
2. When men have attained to this righteouſneſs, and are ſo aſſured of it that they can plead it before and againſt men; and may humbly own it before God, through a Mediatour; yet they have need to be humble, when they conſider that, before the Tribunal of God, only the Righteouſneſs of Chriſt can bear them out: For, whom (to wit, God) though I were righteous, yet would I not anſwer. Though he ſuppoſe his being righteous, yet he will carry humbly before God.
3. Whatever encouragement the Conſcience of mens righteouſneſs and integrity may, otherwiſe, afford them, in going to God; yet there is no pleading of this righteouſneſs againſt God as a party, or to the prejudice of his righteouſneſs: For, this is it which he declines in particular, to anſwer God, when he turns challenger, to maintain his righteouſneſs againſt his complaints. When God appears as a party, he can find many faults, which men either will not, or cannot find. And albeit he do, in Chriſt, accept of our ſincerity in begun ſanctification; yet he can ſoon find it imperfect and poluted in it ſelf. And if it be ſo with the righteous; How much more with the ungodly? 1 Pet. 4.18.
4. Humble ſupplication, by a man who ſhelters himſelf under the wings of Chriſt and his imputed Righteouſneſs, and layeth claim to free grace in him, is the beſt way of prevailing with God, when he lets looſe his hand; and it will be ſo ſucceſsful, that contending is needleſs; For, ſaith he, I would make ſupplication, and implore grace and mercy (as the word imports) and therefore need not, and will not anſwer.
5. The Lords being a Judge, whoſe Tribunal none can ſhun nor decline, whoſe examination is moſt accurate and ſearching; whoſe ſentence, and the execution thereof, are moſt effectual; and whoſe ſeverity in correcting, doth point out his dreadfulneſs; I ſay, the Lord's being ſuch a Judge, ſhould deter men from pleading their righteouſneſs againſt him as a party, and invite them to humble themſelves by ſupplication before him: For, ſaith he, I would not anſwer, but I would make ſupplication to my Judge.