Exposition of Job 22-26, Commentary · Chapter 23
JOB, CHAP. 23. Verſ. 6, & 7.
Will he plead againſt me with his great power? No, but he would put ſtrength in me.
There the righteous might diſpute with him: ſo ſhould I be delivered for ever from my Judge.
JOb ſtill proſecutes the proofe of his integrity from his willingneſſe to appeare before God, and plead his caſe at his throne; and as in the two former verſes he told us what he would doe upon ſuppoſition that he could finde God, and have acceſſe unto him, even that he would ſtate his caſe, and then fill his mouth with arguments; he would alſo ſeriouſly attend and ſtrive to underſtand the anſwer which God ſhould give him. So in theſe two verſes, he holds out what entertainment he aſſured himſelfe of, in this his addreſſe to God, as alſo what confidence he had of a faire hearing and of a good iſſue; As if he had ſaid, O Eliphaz, you have often deterred and over-awed me with the Majeſty of God, as if he would certainly cruſh ſuch a worme as I am, and that I could not at at all ſtand or abide a tryall before him in Judgement (Eliphaz hath ſpoken to that ſenſe at the 4th verſe of the former Chapter) Will he reprove thee for feare of thee? will he enter with thee into judgement? doſt thou thinke that God will condeſcend ſo farre, as to treate with thee) but know, O Eliphaz, that I am not afraid of the preſence of God; for, though I confeſſe, if God ſhould put forth his power, I were not able to hold up my head before him, and that he could eaſily overthrow me with a breath, yet I am perſwaded he will take a more favourable courſe, and deale with me in mercy, not with rigour or ſeverity.
Verſ. 6. Will he plead againſt me with his great power?
I know he is cloathed with Majeſty, and that the greatnes of power is his; but will he plead againſt me with it? The Hebrew text is, will he plead with me; to plead with and to plead againſt are the ſame. foreign conten…et quaſi de jure ſuo ut illud exigat.To plead is a Law terme; He that pleadeth againſt another, diſcovers eyther the faultines of his perſon when accuſed, or the weaknes of his Title when controverted. This word is uſed by the Prophet (Iſa. 57.16.) I will not contend (or plead) for ever, I will not argue my owne prerogative, nor will I argue thy ſinfullneſſe alwayes, or without end; why not? if I ſhould, the ſpirit would faile before me, and the ſoules which I have made; where, though ſpirit and ſoule are put ſynechdochically for the whole man, that is, for fleſh and ſpirit, for ſoule and body together, yet the Lord mentions onelyonly ſpirit and ſoule, becauſe of their ſtrength to beare divine contendings beyond the body or the fleſh. As if he had ſayd, even that which is ſtrongeſt in man would fayle, if God ſhould alwayes contend.
foreign Num copia ſui roboris &c.Will he plead againſt me with his great power? or ſtrictly to the Letter, with the multitude of his power, with the forces of his power. The power of God is great, yea the power of God is greateſt, all his power is allmighty power, yet God doth not alwayes put forth the greatnes of his power; He is a moſt free agent, and ſo can reſtraine and hold in his owne power, when he pleaſeth, and not uſe it to the terror of a poore creature, or plead againſt him with it.
Againe, The power of God may be taken two wayes; Firſt, for his ſtrength, or his power of doing and executing; ſecondly, for his prerogative authority, or his power of commanding and ruling; we may interpret it here of the latter; will God deale with me by his prerogative power, thinke you? will he oppreſſe me with his meere authority?Per multā dei fortìtudinē potentiam ejus abſolutam (ſummum jus dici ſolet) intelligūt multi. Bold. I have another opinion of God; ſurely he will not doe ſo; For he is good and gratious, and he will attemper his prerogative with pity, & his great power with much mercy. Will he plead againſt me with this great power? Jobs queſtion is a confident negation (ſuch negative interrogations are frequent in Scripture) will he? is, he will not plead againſt me with his great power; but Job is not ſatisfied that his ſpeech carrieth a negation in it, and therefore leſt any ſhould not fully enough underſtand him ſo, he expreſſeth his negative; will he plead with me with his great power; no, His power is not, nor ever will it be againſt me. He will take ſome other courſe with me, he will deale with me upon the account of goodnes and mercy, not upon the account of power; He will not breake me a bruiſed reed, nor quench me who am but ſmoaking flax, he will rather bind me up and cheriſh the leaſt ſparke which he perceiveth alive in me. Will he plead againſt me with his great power?
Hence obſerve; Firſt, God hath great power, much power, All power is his.
The power of men and Angels is his; What power ſoever, whether for kinde or degree, is in the hand of any creature, that power belongs to God. Thus David, a man of Great power ſtates it, God hath ſpoken once, twice have I heard this, That power belongeth unto God. The power that is ſcattered and divided all the world over is centred and united in him. God hath a greatneſſe of power, in commanding and diſpoſing what and how things ſhall be done, he alſo hath a greatnes of power in doing and executing what he hath commanded. The commands of men are often unperformed, eyther becauſe they to whom their commands are ſent have no power to performe them, or becauſe they want power to backe their owne commands. Wee may conſider the Greatnes of the power of God ſeveral wayes.
Firſt, As he can doe all things, and is omnipotent, there is nothing too hard for him, his hand is not ſhortened in reference to the longeſt or the greateſt workes, and difficulties. And as he can doe whatſoever he hath a will to doe, ſo he will doe whatſoever he pleaſeth to have done, whatſoever he purpoſeth to doe, whatſoever is upon his heart to doe: none of his counſells ever fayled, nor have any of the thoughts of his heart been fruſtrated. Men often purpoſe to doe, but they ſeldome have power to doe what they have purpoſed; they are bigge with the conceptions of many great matters, but when the children come to the birth, they have no ſtrength to bring forth. God never failes in his power to doe whatſoever he hath a purpoſe or a mind to doe, God hath power enough to backe his commands, and he can ſupply power to thoſe whom he calleth to execute them.
Secondly, The greatneſſe of Gods power is ſeene in this; that He hath a right to doe all that he doth. As he hath a fullneſſe of ſtrength, ſo a fulneſſe of Authority; he doth not uſurp or intrench upon any other power in what he doth, nor upon any mans property in what he hath; it is his due to doe what he doth, and to have what he hath. God is ſupream, giving the Law to all, receiving the Law from none; his is not a tyrannicall, but a juſt and a righteous power; his is not a might without right, but a might with right. What the Prophet ſpeakes of the Chaldeans (Hab. 1.7.) is true of God in every ſence, in the ſtricteſt ſence; His judgement and his dignity proceedeth of himſelfe; he is a law unto himſelfe, his rule is internall, and his power intrinſecall. All derive power from him, therefore his power is altogether underived. Power underived muſt needs be great power, yea the Greatnes of power.
Thirdly, The greatneſſe of his power appeareth further in this, that no man may preſume to queſtion him for what he doth. He hath great power in what he doth, whom none may ſo much as aske what doeſt thou? Nebucadnezzar (a heathen in higheſt earthly power) confeſſeth as much of the power of God, as ſoone as he regained the reaſon of a man (Dan. 4.34, 35.) At the end of the dayes (that is, after the terme of ſeven yeares was accompliſhed, when for the heart of a beaſt a mans heart was reſtored to him) I Nebuchadnezzar lift up mine eyes to heaven, and mine underſtanding returned unto me, and I bleſſed the moſt high, and I praiſed and honoured him that liveth for ever, whoſe dominion is an everlaſting dominion, and his kingdome is from generation to generation; and all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the army of heaven, and among the inhabitants of the earth, and none can ſtay his hand, or ſay unto him, what doſt thou? that is, none may ſo much as queſtion, much leſſe reprove him for any thing that he doth. Though there are many who in the pride of their hearts, and through the forgetfullnes of their duty, will preſume to queſtion God about what he hath done, and even controule his doings; yet of right or according to rule, none can. Hence the Apoſtle having aſſerted the ſoveraignty of God, he hath mercy on whom he will have mercy, and whom he will he hardeneth, brings in ſome queſtioning his proceedings; but he checks them ſoundly for their boldnes in queſtioning, and inſtructs them by many upbrayding queſtions, that they ought not to put that or any ſuch queſtion. Thou wilt ſay then (ver. 18, 19, 20.) why doth he yet finde fault, for who hath reſiſted his will? nay but who art thou ô man, that replieſt againſt God, ſhall the thing formed ſay to him that formed it, why haſt thou made me thus? hath not the potter power over the clay, of the ſame lumpe to make one veſſell of honour, and another of diſhonour? what if God were willing to ſhew his wrath in ſome, as well as his grace & mercy in others, what have you or I to doe with it? who gave you or I leave to examine God upon intergatoryes about it? Thus he pleads the power or prerogative of God, this muſt ſilence all our queries, and ſatisfie all our doubts; none may aske him a reaſon of what he doth; the reaſon is in himſelfe. The will of God is his reaſon; and there is all the reaſon in the world it ſhould; for his is not onelyonly a ſoveraigne will, but a juſt and a holy will. Solomon ſaith (Eccl. 8.4. Where the word of a king is, there is power, and who may ſay unto him, what doſt thou? In all lawfull adminiſtrations, it is true of kings and ſupream earthly powers, in what forme ſoever, none may ſay unto them what doe yee? their word muſt ſtand: much more is this true of him who is King of Kings, and Lord of Lords, who is the ſupream power of heaven and earth; all whoſe wayes are equall, and his diſpenſations righteous, though we ſee not the equity and righteouſneſſe of them. That, is not onelyonly great, but the greateſt power, which none may queſtion.
Fourthly, This alſo demonſtrates the greatneſſe of Gods power, that none can ſtop or hinder him in what it hath a minde to doe: what he appoints he executes, and none can ſtop it, or as (Nebuchadnezzar ſpeakes in the place before mentioned, Dan. 4.35.) ſtay his hand. The hand of the ſtrongeſt power upon the earth may be, and hath been ſtaid; kings have had a check, their hands have been ſtayd, but none can ſtay the hand of God; I will worke (ſaith he) and none ſhall let it (Iſa. 43.17.) God ſhould doe but little worke in the world, if men could let it. Wicked men would let or hinder God in all his workes, and the godly (through their miſtakes) would hinder him in ſome of his workes; but none can; He ſpeaks to the Sunne and it ſhineth not, yea he ſpeakes to the Sunne and it moveth not. This is the greatneſſe and the muchnes of the power of God.
But, ſaith Job, Will he plead againſt me with this great power? All this power God hath (and this power he can put forth) but he will not put it forth againſt me (ſaith Job 1.) And what was Job that he ſhould be thus confident, and riſe up to ſuch a ſtrong aſſurance that God would not uſe his ſtrength againſt him? Job was a godly man, a man fearing God, a man perfect and upright, a man full of faith, even full of faith (though he lived in dark times, and under dark diſpenſations, yet, I ſay, he was a man full of faith) in the Redeemer. Now it is no wonder if a man of this character, a man thus qualified and priviledged had this confidence, and was much aſſured that he ſhould proſper and ſpeed in it, That God would not plead againſt him with his great power.
Hence Obſerve; A godly man may be confident that God will deale gently and graciouſly with him. or,
That God will deale with him according to the greatnes of his mercy, not according to the greatnes of his power; The greatnes of the power of God is an exceeding great comfort to the ſincere, becauſe they know it is acted towards them in the greatnes of his mercy. It is comfortable to heare that the Lord, who (as the Prophet deſcribes him, Nah: 1.3.) is great in power, is alſo ſlow to anger (the greatnes of mans power doth uſually quicken not clogg his paſſions) but it is more comfortable to know, that God who is great in power, is quick and ſpeedy to ſhew mercy. And hence it is that a true beleever rejoyceth in the power o… God as well as in his mercy, becauſe he knoweth that God hath declared himſelfe powerfull for him, as well as mercifull. He knoweth God will not put forth power alone, or nothing but power towards him. God doth exerciſe all his refreſhing attributes, and divine perfections, in dealing with Saints Whereas upon the wicked he exerciſeth his power chiefely, though not onelyonly. What if God to make his power knowne endured with much long-ſuffering the veſſels of wrath fitted for deſtruction, ſaith the Apoſtle (Rom. 9.22.) God pleads with the wicked according to the tenour of the Covenant of workes, but with Beleevers according to the Covenant of grace, in which he doth as it were uncloath himſelfe of his power, and cloath himſelfe with love, mercy, goodneſſe, and tendernes to his people. The Lord (as the Pſalmiſt ſpeakes, Pſal. 93.1.) is cloathed with ſtrength, wherewith he hath girded himſelfe, he is cloathed alſo with mercy, and with that he hath girded himſelfe; he pleads with his people (I grant) in righteouſneſſe, as well as in mercy (as the Apoſtle ſpeakes (Rom. 3.25, 26.) God hath ſet forth Jeſus Christ, to be a propitiation through faith in his blood, to declare his righteneſſe, for the remiſſion (or paſſing over) of ſins that are paſt through the forbearance of God, to declare I ſay at this time his righteouſneſſe; and the juſtifyer of him that beleeveth in Jeſus. The juſtice or righteouſneſſe of God was never ſo fully declared as in Chriſt; for God did not ſpare him at all, but he having taken our debt upon him, diſcharged it to the utmoſt farthing. God pleaded againſt Chriſt with his great power, and with his perfect righteouſneſſe; To which plea Chriſt made anſwer with as Great a power (his being the power of God) and with as perfect a righteouſnes, his being alſo the righteouſneſſe of God. And hence it is, that when God comes to plead with Beleevers, he pleads not againſt them with his power and righteouſneſſe, ſeing Chriſt with both pleads for them; He pleads for them not onelyonly as he is Jeſus Chriſt the righteous, but as he is the mighty, the All-powerfull God. This is the chiefeſt ground of a beleevers confidence, that God (as Job here ſaith) will not plead againſt him with his great power. What then did Job beleeve would God doe with him? the next words enforme us what his faith was in that particular.
But he would put ſtrength in mee.
(So we render) the Hebrew is onelyonly thus; He will put in mee; Veruntatem ille pones in me. Heb.what he would put is not expreſſed in the Original; which hath cauſed ſome variety of opinion what it ſhould be that the Lord would put into him; and I finde a threefold conjecture in the poynt.
Firſt, The ſupplement is made thus; He would produce arguments or reaſons againſt me; and this is conceived moſt ſuitable to the context, and ſcope of the place, as alſo to the action of pleading before ſpoken of;Poneret & afferret in me ſuas rationes. Merc. Ipſe poneret cō tentionē in me, id eſt non robore mecum ageret ſed verborum contentione. Ch would he plead with or againſt me with his great power, no, but he would ſhew me the reaſon of his dealings with me; he would not proceed againſt me in a martiall but in a legal way, not in a prerogative but in a diſcourſive argumentative way: he would ſhew me the cauſe why he thus contendeth with me, and hath ſo ſorely afflicted me. God would condeſcend ſo farre to my weaknes as to give me an account, though I dare not preſume to call him to an account; and though he hath both power and right to deale with me as he pleaſeth, yet I am much aſſured that he would be pleaſed to tell me why he deals thus with me. This interpretation is cleare to the generall ſcope of the context, and argues nothing unbecoming that holy confidence which the Grace of the Goſpel, alloweth, a beleever in, yea encourageth him unto, when in any diſtreſſe he approacheth unto God for the reliefe and comfort of his troubled Spirit.
Secondly, Another thus; Will he plead againſt me with his great power, Fonet in me, ſc. cor ſuum, i e. comple…eretur me favoure. Piſc:no, but he would put his heart upon me; that is, he would imbrace me with his favour and lay me in his boſome. Though his hand hath been exceeding heavy upon me, yet I believe his heart is towards me; though he hath ſmitten me with the wound of an enemy, yet he will receive me as a friend; and give me ſignal teſtimonies of his love. I ſhould not feele the weight of his hand, but ſee the tendernes of his bowels and his heart moving towards me. This alſo is an interpretation full of truth, and as full of comfort to a wearied ſoule.
Thirdly, The ſupplement made in our tranſlation reacheth both the former, and ſuites alſo to the former branch of the Text, with much elegancy;Alij ſub audiūt & repetūt foreign in me robur poneret ad conſiſtendum coram ſ…, …e infi…mum fulciens & roborans. Merc. Would he plead againſt me with his great power, no, but he would put power, or ſtrength into me, he will be ſo farre from putting out his ſtrength againſt me, that he will put his ſtrength into me, he knoweth my weakneſſe, how unable I am to contend with or beare up againſt his power, and therefore he would put power into me. Mr Broughton renders clearely to this ſenſe, Would he by his great power plead againſt me, no, but he would helpe me; helpe is power, and he that helpeth another, adminiſters power to him; he either puts new ſtrength into him, or joynes his ſtrength with him. So then, Job was aſſured that God would put ſtrength into him, or be his ſtrength to helpe and carry him through all the difficulties that lay before him.
Hence Obſerve.
Firſt, A beleiver hath no opinion of his owne ſtrength, or that he can doe any thing in his owne ſtrength.
He truſts no more to his owne ſtrength or power, then to his owne righteouſneſſe or worthineſſe. As our Juſtification before God is purely founded in the righteouſneſſe of Chriſt, ſo all the actings of our ſanctification are maintained by the ſtrength of Chriſt. Holy Job ſpake nothing of his owne ſtrength, yea he ſpake as having no ſtrength of his owne. A Godly man knows his owne ſtrength is but weakneſſe, and that when he prevailes with God it is with a power which he hath from God. Paul uſeth a forme of ſpeech which we may call a divine riddle (2 Cor. 12.10.) When I am weake then I am ſtrong, he predicates or affirmes one contrary of another, weakneſſe is contrary to ſtrength, how a weake man ſhould be ſtrong, and then eſpecially ſtrong when he is weake, is hard to conceive by thoſe who are ſpirituall, and is unconceivable by thoſe who are carnal. This aſſertion is enough to poſe and puzle nature; He that is weake is ſtrong, or the readieſt way to get ſtrength is to be weake. The truth and the Apoſtle Pauls meaning is plainly this; When I am weake in my owne ſenſe and opinion, when I am convinced that I have no power of my owne, then I feele power coming in, then Chriſt ſtrengthens me, and I am ſtrong, then I experience that word, My grace is ſufficient for thee. When I finde the waters of my owne ciſterne low and fayling, then I have a ſupply from the Spirit. So the Apoſtle ſpake, (Phil. 1.19.) I know that this alſo ſhall turne to my ſalvation through your prayers, and the ſupply of the Spirit of Jeſus Chriſt. The firſt Adam received all his ſtrength at once, we now receive our ſtrength by dayly freſh ſupplyes from the ſecond Adam. The word there uſed by the Apoſtle, which we render ſupply, ſignifieth an under-ſupply, implying thus much, that as the naturall body and each particular member of it, is ſupplyed with ſence and motion, together with a ſuitable ſtrength and ability from the head, ſo beleevers who are altogether the myſticall body of Chriſt, and each of them members in particular, are ſupplyed from Chriſt their head by the Spirit, with ſpirituall life, motion, and ſtrength of Grace for every duty to which they are called, or which is required of them. And becauſe as this is ſo in its ſelfe, ſo beleevers are inſtructed in it; therfore they diſclaime and goe out of their own ſtrength, that the power of Chriſt may reſt upon them. Chriſt fills none but the hungry, nor doth he ſtrengthen any but the weake. They who thinke they have any thing of their owne, ſhall receive nothing from him; unleſſe Chriſt be all in all to us, he will not be any thing at all to us.
Secondly, Obſerve; God himſelfe puts ſtrength into humbled ſinners, that they may ſtand before him. As he knows what ſtrength ſuch need, ſo he gives them the ſtreng…h they need; He will put ſtrength in me, maybe the confidence of any ſoule in Jobs caſe. We are not able to ſtand before God under the burden of our corruptions, nor yet are we able to walke before him under the burden of our duties, unleſſe himſelfe be pleaſed to adminiſter ſtrength to us. And ſurely if we have cauſe even to glory in our infirmities, that the power of Chriſt may reſt upon us (2 Cor. 12.9.) then much more have we cauſe to glory in the power of Chriſt, when we finde ſo many infirmities reſting in us. The Prophet ſaw this fully while he ſaid (Iſa. 45.24.) Surely ſhall one ſay in the Lord have I righteouſneſſe and ſtrength, even to him ſhall men come, in the Lord ſhall all the ſeed of Iſraell be juſtified and ſhall glory. That we have ſtrength in and from the Lord, is to us a ground of holy Glorying as wel as that we have righteouſneſſe in him. For though to be juſtified be a higher favour then to be ſtrengthned, yet unleſſe we were ſtrengthned, as we could not take in the comfort of our Juſtification freely, ſo neyther could we give God the glory of it ſo fully as we ought. And as it is the joy of beleevers that God will put ſtrength into them when they are humbled under the greateſt weakneſſes, ſo that their ſtrength is ſtill in him. For God doth not ſo put it into us, as to put that ſtrength out of himſelfe. The ſtrength which God puts into us is a ſtrength ſtill reſiding in himſelfe. The ſtrength which we have received, as well as that which we have not yet received, is ſtill in the hand of God. And from his hand we ſhall receive renewalls of ſtrength for all our needs and purpoſes. Take five inſtances in ſpeciall.
Firſt, A Believer ſhall receive ſtrength to doe, or an acting power from Chriſt; Though Chriſt hath done all for us, yet we have much to doe for Chriſt, and (ſuch is the myſtery of Godlineſſe) that the ſame Chriſt who hath done all for us, will alſo doe all in us. Chriſt layeth a yoak upon the necks of his people, and a burden upon their ſhoulders, but he puts power and ſtrength into their ſhoulders to carry his yoak and beare his burden; and that's the reaſon why he calls his yoake eaſie, and his burthen light, it is not ſo conſidered in it ſelfe, as if we could make light worke of the worke of Chriſt; but his burden is light, becauſe he hath promiſed to give his at leaſt a ſufficient ſtrength to bear it. A heavy burthen is not grievous to equal ſtrength, & it is light to a ſuperior or greater ſtrength. As all our ſins (the leaſt whereof is a burden too heavy for us to beare) are light to us through the righteouſneſſe of Chriſt, ſo all the commandements of God (the leaſt of which is too hard for us alone) are light to us through the ſtrength of Chriſt. This was the Apoſtle Pauls profeſſion, I can doe all things through Chriſt that ſtrengtheneth me, (Phil. 4.13.) A little is too much for us, all is but little for Chriſt; as we have the anointing of the Spirit, whereby we know all things, (1 Joh. 2.20.) ſo we have the ſtrengthening of the Spirit, whereby we doe all things It is a high priviledge, that Saints who receive their worke from heaven, receive their ſtrength from heaven too. And that as God puts his commands upon them, ſo he puts this power into them. The Lord is ſo farre from requiring worke of us, without giving us wages for what we have done, that he doth not require worke of us without giving us ſtrength to doe it. When we looke upon our reward it might ſeeme that we have done all our ſelves, but when we looke upon his aſſiſtance, it is as evident that we have done nothing of our ſelves. The Lord is not like thoſe Aegyptian task-maſters who called for brick, but would not give ſtraw; no, the Lord who calls for brick, doth not onelyonly give us ſtraw, but ſtrength, even hands, and hearts to doe our worke. Goſpel-grace or new-Covenant-grace promiſeth us ſtrength to doe what we are commanded to doe.
Secondly, The Lord gives us, as ſtrength to doe, ſo to ſuffer, ſtrength to beare his croſſe as well as his yoake: ſo the Apoſtle comforts the Corinthians (1 Ep: 10.13.) No temptation (that is, no affliction, for as every temptation hath trouble in it, and is therefore juſtly called an affliction, ſo every affliction hath a tryall in it, and is therefore juſtly called a temptation, in which ſence the Apoſtle there ſaith, no temptation) hath taken hold of you, but that which is common to man, but God is faithfull that will not ſuffer you to be tempted above what ye are able, but with the temptation will make a way of eſcape, that ye may be able to beare it. As if he had ſayd; be not afrayd that you ſhall be oppreſſed with the burden of any affliction or temptation which ye endure in my cauſe or for my name ſake; for ye ſhall receive an ability commenſarable to your affliction, whatſoever it is; you ſhall be ſupported in thoſe afflictions which are immediately from the hand of God, much more in thoſe which are from the hand of man, even in the extreameſt and hotteſt perſecutions. Paul had experience of this (2 Tim. 4.17.) There he tells a ſad ſtory of the fearefullneſſe if not of the unfaithfullnes of men, even of good men to him in an evill day, and he tells as comfortable a ſtory of the preſence and faithfullneſſe of God to him in an evill day, even in the worſt and blackeſt day that this world could lowre upon him in. At my firſt anſwer, no man ſtood with me (that is, no man appeared to ſtrengthen, to comfort me) all men forſooke me, I pray God it be not laid to their charge, (What then? was he left of all, becauſe left of all men, no ſuch matter, All men left him, but God who is but one One-moſt God, and who alone is more then all men abode by him, as it followes in the Text) notwithſtanding the Lord ſtood with me and ſtrengthned me, that by me the preaching might be fully knowne, and that all the Gentiles might heare: and I was delivered out of the mouth of the Lyon; that is, out of the danger of my deadly perſecuters, even out of the danger of Nero himſelfe, by whoſe power ſo many had been deſtroyed. The Lord alwayes ſtands by his in time of affliction and tryall, eyther to ſtrengthen them in it, or to ſtrengthen them out of it, that is, to eſcape it; eyther to deliver them from the danger of it, or to encourage them in the dangers of it.
Thirdly, The Lord puts ſtrength into his people to mortifie corruption, he gives us not onelyonly power againſt, but power over our luſts. Fleſhly luſts and corruptions are ſtrong, and if we have not ſtrength from Chriſt to ſubdue and conquer them, they will be too hard for us, and foyle us. We are eaſily and preſently foiled, by pride, by covetouſneſſe, by wrath, by envie, all theſe paſſions and luſts will trample us under their feete in the dirt of all ſinfullneſſe and pollution both of fleſh and ſpirit, unleſſe we receive power from on high to ſubdue and mortifie them. (Rom. 8.13.) If ye through the Spirit mortifie the deeds of the body, ye ſhall live; that is, ye ſhall live comfortably, holyly, and eternally. The deeds of the body, that is, ſinfull deeds, and the roote of them ſinfull luſts, count all weapons (as Leviathan doth ſpeares and ſwords) but ſtraw and ſtubble, rather to be laughed at then feared, except onelyonly the weapons or power of the Spirit. And when once we take our luſts to taske with the weapons of the Spirit, they preſently fall and dye before us. The Spirit is the ſtrength of God in us for the mortification of Corruption.
Fourthly, We are ſtrengthened, or God puts ſtrength into us for the reſiſting and conquering of the temptations of Satan; we meet with many aſſaults from the devill, and from the world, who are confederate with our luſts. Theſe we muſt reſiſt ſtedfaſt in the faith; and that not onelyonly in the faith as the faith imports ſoundnes of doctrine or divine truth, but as The faith imports dependance upon Chriſt for ſtrength and aſſiſtance. Peter, being a cheife, a grandee in the traine of Chriſt, or among the Diſciples of Chriſt, was Satans eye-ſore, and the fayrer marke for his fiery darts; Satans fingers itcht to be doing with him, he (ſaith our Saviour) deſired to have him that he might ſift him as wheat (Luk. 22.31.) that is, to ſift him throughly, not to fetch out his chaffe from him, but indeed to make him chaffe. How was Peter upheld? I have prayed for thee (ſaith Chriſt) that thy faith faile not; that is, I have prayed that God would put ſtrength into thee, that thy faith faile not; if once faith faile we are overcome. But is faith our ſtrength? No; but faith goes to and takes hold of him who is our ſtrength, or who puts ſtrength into us that we fall not in temptation. But you will ſay, Peter fell, and he fell grievouſly, his fall was great; he denyed his Maſter. 'Tis true, Peter fell, but he did not fall away, his faith did not faile, that is, it was not totally loſt, and therefore when Chriſt lookt upon him, and by that looke renewed his ſtrength, he gat up againe: even when he denied Chriſt there was a ſeed of faith remaining in him, though like a tree in the winter, his fruit was gone, yea and his leaves too, and he looked dead and withered, yet there was ſap in the roote; his faith failed not; whence was this? he had an inviſible ſupply of ſtrength from God; I have prayed (ſaith Chriſt) that thy faith faile not. The prayer of Chriſt fayled not, and therefore his faith did not; Chriſt prayed that he might have ſtrength by beleeving, and though he had not ſo much faith as to preſerve him ſtanding, yet he had ſo much faith as to raiſe him from his fall. And what Chriſt prayed for Peter, he prayed for all that ſhould beleeve on his name, that in all their reſiſtings of, and contendings with temptation, their faith alſo may not fayle. As faith is one principall piece of our ſpirituall armour whereby we overcome temptation, ſo it fetches in that which is the whole of the whole Armour of God, even the ſtrength of God. When the Apoſtle exhorts Saints (Eph. 6.11.) To put on the whole armour of God; He premiſes another moſt needfull exhortation, or exhorts them firſt (v. 10.) to be ſtrong in the Lord, and in the power of his might; implying, that it is not any one piece, no nor the whole armour of God abſtractly or preciſely taken, which is our ſtrength, but that the God of this Armour is our ſtrength in the ſpirituall combate. Though our loynes were girt about with truth, and we have on the breaſt-plate of righteouſneſſe, though our feete were ſhod with the preparation of the Goſpel of peace, and we have the ſhield of faith in our hand; though we ſhould take the helmet of ſalvation, and the ſword of the Spirit which is the word of God, yet, if thus arrayed, it were poſſible for us to neglect or forget the God of the Word, it were not poſſible for us to conquer, the footmen, leſſer, much leſſe the horſemen, Greater, leaſt of all, The Charets of iron, the greateſt temptations of the Prince of darknes. As no carnal weapon hath any thing at all to doe, ſo no ſpirituall weapon can doe any thing at all in this warre without the ſtrength of God; or rather (to conclude this poynt) all theſe ſpirituall weapons and Armour are nothing elſe but the ſtrength of God, or the various puttings forth of the ſtrength of God in weake man.
Fifthly and laſtly, God gives us ſtrength to pray to and plead our cauſe before him; he will not dazle us with his glory, nor confound us with his Majeſty when we come to plead with him, but he will put ſtrength into us. In prayer we prevaile with God, but the ſtrength whereby we prevaile with God, comes from God; yea he doth not onelyonly give us ſtrength in prayer to act by, but he acts that ſtrength in prayer. (Rom. 8.26.) Likewiſe the Spirit helpeth our infirmities: for we know not what we ſhould pray for as we ought, but the Spirit it ſelfe maketh interceſſion for us with groanings which cannot be uttered. Prayer is ſtrong worke, it calls forth the whole ſtrength of the ſoul, nor doth the ſoule in any thing ſhew its ſtrength more then in prayer; praying is wreſtling, and how can we wreſtle without ſtrength? Even the king of Ninevy gave this direction at his faſt (Jon. 3.8.) Let them cry mightily. And our Lord Jeſus Chriſt in the dayes of his fleſh offered up prayers and ſupplications with ſtrong crying and teares (Heb. 5.7.) Now, the Spirit is the ſtrength of God in us, for prayer: he helpeth our infirmities, and we are onelyonly a bundle of infirmities without his helpe. There is a threefold ſtrength needfull in prayer, and God by the Spir…t puts theſe three ſtrengths into us.
Firſt, The Spirit helpes us with ſtrength of argument to plead with God.
Secondly, The Spirit helpes us with ſtrength of faith in taking hold upon God.
Thirdly, The Spirit helpes us with ſtrength of patience in waiting upon God till we receive what we have prayed for. Jacob by this threefold ſtrength had power with God in prayer (Hoſ. 12.3.) and it was the power or Spirit of God by which he had this threefold ſtrength to prevaile with God. Thus we are ſtrengthened with might by the Spirit in the inner man (Eph. 3.16.) We are ſtrong to doe, and ſtrong to ſuffer, we are ſtrong to mortifie corruptions, and ſtrong to conquer temptations, we are ſtrong to pray and ſtrong to plead our cauſe at the throane of Grace, when God puts ſtrength into us. Job who had received great ſtrength from God in all the former caſes, was aſſured that he ſhould receive ſtrength alſo in the laſt, were he admitted to the ſeate of God. Would he (there) plead againſt me with his great power? No, but he would put ſtrength in me, to plead with him. And as he was thus aſſured that God would put ſtrength into him to plead his cauſe, ſo alſo liberty and freedome to doe it; as appeares more fully in the next verſe.
Verſe 7th. There the righteous might diſpute with him; ſo ſhould I be delivered for ever from my Judge.
There; where? he meanes at the ſeate of God, as if he had ſaid; Could I but once come to the throne or ſeate of God, I ſhould have free leave and liberty enough to open and argue, to ſtate and debate my caſe, my long controverted and yet unreſolved caſe with him. He would not plead againſt me with his great power of Authority, but he would give me the power of liberty to diſpute, and reaſon out that matter with him. Severall paſſages in the former part of this Booke, clearely hold out this ſenſe. (Chap. 9.34, 35.) Let him take his rod away from me, and let not his feare terrifie me; then would I ſpeake and not feare him, but it is not ſo with me; as yet God pleadeth againſt me with his great power. Againe, (Chap. 13.21, 22.) Withdraw thy hand farre from me, and let not thy dread make me afraid (as if he had ſayd, Plead not againſt me with thy great power) then call thou and I will anſwer, or let me ſpeake, and anſwer thou me. Thoſe Texts already opened are of the fame generall ſcope and tendency with this underhand; There (that is, All things being put into ſuch a poſture) the righteous might diſpute with him.
Some read the text in the firſt perſon; There, I, being righteous might diſpute with him. Others, thus; I ſhould be found righteous if I did diſpute with him; As if he had ſayd; I make no doubt of proving my ſelfe righteous or innocent in this controverſie with my friends; There I ſhould not be found a falſe-hearted hypocrite, God who knowes both my thoughts and my wayes, would judge otherwiſe of me, then men have done.
We reade the text indefinitely, not reſtraining it to his perſon, but as taking in any that are righteous; The righteous, that is, any righteous man might diſpute with him there; his Court, his tribunal is free, and open for all that are upright or righteous. In what ſenſe the word righteous is uſed in this Booke hath been opened more then once. In a word, the righteous man is not he that is legally righteous, but righteous in a redeemer, or righteous as oppoſed to an hypocrite. In both theſe ſenſes, we may take the word here; The righteous may diſpute with him.
foreign eſt apud alium ita argumentari ut petas reſponſio nem qua viciſſim ſi quid erraveris redarguaris. Merc.The word is properly applyed to ſcholaſticke exerciſes; where queſtions being put, arguments are brought by the opponent, which the reſpondent takes away, and the Moderator ſtates between them both. This is the nature and manner of a ſtrict diſpute. But in a large or vulgar ſence, every diſcourſing and reaſoning about a doubtfull poynt is called diſputing. There the righteous may diſpute with him.
Hence note.
God is free, and ready to heare, the pleadings, and reaſonings of thoſe who are upright and righteous.
As the prayer of the upright is the delight of God, ſo their modeſt and humble diſputings are not diſpleaſing to him. A righteous man may plead with God freely, but he muſt not plead with God proudly, eyther crying up and boaſting in his owne righteouſneſſe, or laying the leaſt imputation of unrighteouſneſſe upon the wayes of God in dealing with him. The righteous diſpute with God, yet they know and keep their diſtance, and while they doe ſo, God is willing they ſhould, and welcomes them when they doe draw nigh to him, diſputing as wel as praying. In oppoſition to which 'tis ſayd (Pſal. 5.5.) The fooliſh ſhall not ſtand in thy ſight, thou hateſt all workers of iniquity. The fooliſh, that is, the wicked man, the hypocrite with his falſe-hearted and flattering tongue, are an abomination to God. The fooliſh man that the Pſalmiſt meanes, is not the man low in parts, but unſound in ſpirit. This fooliſh man ſhall not ſtand in the ſight of God, nor will God heare him eyther diſputing or praying, but reject him with his diſputes and prayers. Thou hateſt all the workers of iniquity, and to the wicked God ſaith, what haſt thou to doe to declare my ſtatutes, or that thou ſhouldeſt take my Covenant in thy mouth (Pſal. 50.16.) God will not endure it, that wicked men ſhould ſpeake of him, much leſſe will he endure, that a wicked man ſhould diſpute with him. God will have nothing to doe in way of arguing, and reaſoning, eyther with a perſon or with a people, while he or they continue in their ſinnes. (Iſa. 1.15, 16.) When ye ſpread forth your hands, I will hide my eyes from you; yea when ye make many prayers, I will not heare; your hands are full of blood; that is, eyther of bloody ſinnes in ſpeciall, as murder and oppreſſion, or of ſinnes in generall; for every ſin is blood and bloody, every ſin may be called blood: and while the hands are full of blood in eyther ſence, God will not heare, that is, he will not graciouſly heare or accept ſo much as one of many prayers. But are the wicked and their prayers and their diſputings excluded for ever? while they continue ſuch, or to doe ſuch things they are; and therefore in the next words, the Lord by his Prophet gives them this counſel; Waſh ye, make ye cleane, put away the evill of your doings from before my eyes, ceaſe to doe evill, learne to doe well, ſeeke judgement, releive the oppreſſed, judge the fatherleſſe, plead for the widdow; here's a deſcription of a righteous perſon, righteous in his way, upright with God and men; and with ſuch God will ſpeake, ſuch may diſpute with him, as it follows (v. 18.) Come now, and let us reaſon together. We know (ſaith the blind man after he was healed) (Joh. 9.31.) that God heareth not ſinners (that is, ſuch as plead for or pleaſe themſelves in any ſin) but if any man be a worſhipper of God, and doth his will, him he heareth; him he heareth praying, and him he heareth diſputing. Whereas of the prayings of the wicked he ſaith, they are but meere bablings, and of their diſputings, they are but vaine fanglings. If (ſaith David, Pſ. 66. 18.) I regard iniquity in my heart, God will not heare me; God will not regard his prayers, therefore not his diſputes, who regards iniquity; but to the righteous and to ſuch as repent of and turne from their unrighteouſneſſe, the Lord ſaith, Come let us reaſon together, let us diſpute the poynt; Though your ſinnes be as ſcarlet, they ſhall be as white as ſnow, though they be red like crimſon, they ſhall be as wool. Where take notice, by the way, that while God ſaith, your ſins which were as skarlet ſhall be as white as ſnow, we are not to thinke that ſin ſhall ever change colour, or be other then it is in the eyes of God: ſo that your ſin ſhall be as ſnow, is you ſinners ſhall be ſo. It is a very hard thing, and next to an impoſſibility to change the nature of a ſinner, yea or the cuſtome of a ſinner (Jer. 13.23.) but it is altogether impoſſible to change the nature and conſtitution, yea or the complexion and colour of a ſin, that lookes ever red, but the reddeſt ſinner may turne white as ſnow. And when once the ſinner is turned white, God is ready to heare both his prayers, and diſputes. God loves to heare ſuch penitents confeſſing their ſinne, unburdening their conſcience, pleading the promiſe. And he loves to heare the righteous holding out and maintaining the righteouſneſſe of their wayes (againſt all the clamours and calumnies of men) before him. There the righteous may diſpute with him.
Secondly, Note; The righteous are willing and have priviledge to diſpute or argue their cauſe with God.
The righteous have acceſſe to God, and boldnes with him in the blood of Chriſt; So that they dare not onelyonly, firſt, tell him of their own wants, or ſecondly, of their wrongs from others, or third-of their integrity, and the uprightneſſe of their hearts with him, and that he knows it is ſo, but fourthly (which argues the greateſt hight of holy boldnes) they dare tell him of all the ſinnes which they have committed againſt him, and diſpute with him for mercy as their right upon the account of his owne promiſe and covenant made with Chriſt in their behalfe, while reſpecting and reflecting upon themſelves they can juſtifie God in condemning them for ever under wrath. Here is the right Goſpel-Logicke; Theſe are the holy ſubtleties which the Spirit teacheth; Theſe are none of the diſputers of this world, whoſe wiſdome (as the Apoſtle ſaith, 1 Cor. 1.20.) God hath made fooliſh and will deſtroy; but theſe are Divine Diſputants indeed, or diſputers for another world, whoſe wiſdome is of God, and who are wiſe unto ſalvation. Theſe righteous ones may diſpute with him.
So ſhould I be for ever delivered from my Judge.
Job proceeds from the theſis to the hypotheſis, from the third perſon to the firſt; The righteous man pleads with him, but he doth not ſay, ſo ſhould the righteous be delivered for ever from his judge; but ſo ſhall I be delivered for ever from my judge; thus he puts himſelfe expreſſely into the number of the righteous or upright, and his argument ſtands thus;
He that is righteous, or upright, may diſpute and be acquitted or delivered when he diſputes with his Judge.
But I am righteous, or upright.
Therefore I ſhall be delivered from my judge when I diſpute with him.
The Major propoſition is layd downe in the former part of this verſe; The Aſſumption in v. 11th, 12th. The concluſion appeares in the latter part of this 7th verſe, and in the 10th.
So ſhould I be delivered for ever from my Judge; That is,L…berarer evaderem ſemper a judice meo, i. e. abſolverer, vitarem ejus con…emnationem. Merc: Probata cauſa impetrarem ab eo liberationem. Jun. I ſhould eſcape the ſeverity of his ſentence. The Judge hath him that comes before him in hold, he hath him in his hand or power when his caſe is pleading, but when a man is acquitted, then he is delivered from his Judge, that is, from the condemning ſentence of his Judge, then he is pronounced free, or (as we ſay) acquitted by Proclamation; no man may then medle with him, or charge his crime upō him. Job was aſſured that he ſhould come off well at his tryall, and that there could be no bringing of the matter about againe. I ſhould be delivered for ever; that is, I ſhould never be queſtioned more, I ſhould ſee an end, or final dermination of my cauſe.Vindicabor ad victoriam vel eternitatem utrum enim foreign ſignificat. Hoc ſupremo judicem decidentes, a vobis iniquis judicibus veſtriſ que ſuſpicionibus quovis alio Ariſtarcho liberabor victor totalitèr. Scult.
The word which we tranſlate for ever, ſignifies both victory, and eternity; I ſhould be delivered victoriouſly and eternally, or unto victory or eternity from my Judge. The ſame word ſignifies victory and eternity in the Original, becauſe eternity gets the victory over all. Time is a great Conquerour, that eats out all things here below, whoſe pedegree is from below; but eternity will eate it out, and conquer time it ſelfe; eternity is the greateſt Conquerer. For ever is the ſaddeſt and ſweeteſt word (upon different accounts) in the whole Bible; to be condemned had not ſo much ſadnes in it, were it not for ever, and to be juſtifyed, had not ſo much ſweetnes in it, were it not for ever. This word for ever weighs moſt both in refence to mercy and to judgement. Job ſayd the utmoſt to his owne comfort, when he ſaid, I ſhall be delivered, or (as M. Broughton tranſlates) be quit for ever by my Judge.
There is yet a queſtion concerning the Judge, or who the Judge is from whom he ſhould be delivered. Our reading ſeemes to intend it of God himſelfe. Others by the Judge underſtand his friends or others who charged him ſo hardly. There is yet a third opinion which ſuppoſeth the Judge to be ſome third perſon,Judicem intelligit apud quem ipſe ſuam cauſam ageret adverſus deum; facit enim deum velut litigatorem; quaſi coram tertio quodam judice cauſa diſceptetur. Merc. who ſhould umpire the buſienes between God and him. I rather conceive that by his Judge he meanes God himſelfe, to whoſe righteous and mercifull tribunal he appealed from the hard ſentence and judgement of his friends. And who having once declared his judgement, not onelyonly the cenſures but even the ſuſpitions of all men, whether friends or enemies, would be ſilenced for ever. And ſo laſtly, we may take the word Judge, which is here indefinitely propoſed, univerſally. As if he had ſayd; when once God hath had the hearing of my cauſe I ſhall not need to feare any, what they can ſay, or do againſt me, in the capacity of a Judge. So ſhould I be delivered for ever from my Judge.
Hence obſerve; God will for ever acquit the righteous, nor ſhall any have power to condemne thoſe whom he hath once acquitted.
There is no condemnation to them that are in Chriſt (Rom. 8.1.) as much as to ſay, ſuch ſhall be for ever delivered from their judge. Who ſhall lay any thing to the charge of Gods Elect? It is God who Juſtifieth (Rom. 8.33.) Though ſome will preſume to lay many and grievous things to the charge of Gods Elect, yet God having Juſtified them,Hac ratione liber evaderem ab iniquis vitae meae Judicibus & calumniatoribus, ut ultra mihi diſceptatione & contentione opus non erit. all their charges ſhall be reprobated and rejected. God who hath once Juſtified a perſon, will never lay any thing to his charge, and what charge ſoever others bring againſt him, Gods juſtification will take it off. The Apoſtles challenge is univerſal, Who ſhall lay any thing &c? It is univerſal two wayes. Firſt, in regard of perſons accuſing, he excepts none in earth, heaven, or hell. Secondly, in regard of crimes, he excepts no ſort of ſinne, let them ſeeke and finde what they can, be they ſins againſt God or man, be they ſins of omiſſion or commiſſion, be they ſins never ſo much aggravated, or ſadly circumſtantiated, though againſt both light and love, yet they will not doe againſt a perſon Elect and Juſtified. Who ſhall lay any thing to the charge of Gods Elect? wipes away all charges. Accuſed they may be, though juſtified, but condemned they cannot be, becauſe juſtified. The beſt of Saints on earth have much in them, and much is done by them, which might be matter of charge againſt them (for he that ſaith he hath no ſin in him, hath indeed no truth in him, 1 Joh. 1.8.) but Juſtifying Grace is their full diſcharge.
Againe, As the word Judge, is expounded univerſally, for all thoſe that did or might accuſe Job.
Obſerve; The beſt and moſt righteous on earth, meete with many harſh accuſers and hard Judges.
David had thoſe who layd to his charge things that he knew not (Pſal. 35.11.) The Jewes returned from Babylon to build their City and Temple, were charged with ſedition; Jeremie was charged with treaſon; Paul was called, a peſtilent fellow; and the primitive Chriſtians were generally loaded with ſlaunders by the Heathen. Miſreport and reproach are the portion of Saints from the world. And how ſadly Job was charged all along by his friends, and how ſeverely cenſured, hath appeared every where in this Booke, eſpecially in the former Chapter (ver. 5, 6, 7.) Is not thy wickednes great, and thine iniquities infinite? for thou haſt taken a pledge from thy brother for nought, and ſtripped the naked of their cloathing &c. Had not Job reaſon to looke upon it as a great mercy to be delivered from ſuch a Judge. And hath not every Godly man reaſon to make Davids choyce (2 Sam. 24.14.) Let me fall into the hand of the Lord (for his mercies are great) and let me not fall into the hand of men. Now as men are for the moſt part over-ſevere executioners of Gods ſentence, ſo they are uſually over-ſevere Judges in giving their owne whether ſence or ſentence concerning others. And therefore Jobs faith did prophecy this good to himſelfe, That God having heard him, and judged him, he ſhould be delivered for euer from (man) his Judge. And let this be the comfort of the righteous who are oppreſſed with the hard opinions of men, That, God will at laſt deliver them for ever from every rigorous and unrighteous Judge. In that Great day (as the Apoſtle Jude calls it) the cauſe of every righteous man ſhall be diſputed before God, and then they ſhall be delivered for ever from their Judge. And this did exceedingly beare up the ſpirit of the Apoſtle Paul in the midſt of the various cenſures and judgements of men concerning him; he knew their judgement ſhould be taken off at laſt, (1 Cor. 4.3, 4.) With me it is a very ſmall thing that I ſhould be judged of you, or of mans judgement, yea I judge not my owne ſelfe; But he that judgeth me is the Lord, therefore judge nothing before the time till the Lord come, who both will bring to light the hidden things of darkneſſe, and make manifeſt the counſells of the hearts, and then ſhall every man have praiſe of God; That is, every righteous man, though diſpraiſed, and deſpiſed, though judged and condemned by men, though blackt over with falſe reports and reproaches, yet then every righteous man ſhall have praiſe from the moſt righteous God. He will then doe all his people right who have been wronged, and paſſe a juſt ſentence upon thoſe who have ſuffered much and long under unjuſt cenſures. And ſo ſhall they be for ever delivered from their Judge.