mh_parser/vol_split/18 - Job/Chapter 34.xml

<div2 id="Job.xxxv" n="xxxv" next="Job.xxxvi" prev="Job.xxxiv" progress="16.92%" title="Chapter XXXIV">
<h2 id="Job.xxxv-p0.1">J O B</h2>
<h3 id="Job.xxxv-p0.2">CHAP. XXXIV.</h3>
<p class="intro" id="Job.xxxv-p1">Elihu, it is likely, paused awhile, to see if Job
had any thing to say against his discourse in the foregoing
chapter; but he sitting silent, and it is likely intimating his
desire that he would go on, he here proceeds. And, I. He bespeaks
not only the audience, but the assistance of the company, <scripRef id="Job.xxxv-p1.1" osisRef="Bible:Job.33.2-Job.33.4" parsed="|Job|33|2|33|4" passage="Job 33:2-4">ver. 2-4</scripRef>. II. He charges Job with
some more indecent expressions that had dropped from him, <scripRef id="Job.xxxv-p1.2" osisRef="Bible:Job.33.5-Job.33.9" parsed="|Job|33|5|33|9" passage="Job 33:5-9">ver. 5-9</scripRef>. III. He undertakes to
convince him that he had spoken amiss, by showing very fully, 1.
God's incontestable justice, <scripRef id="Job.xxxv-p1.3" osisRef="Bible:Job.33.10-Job.33.12 Bible:Job.33.17 Bible:Job.33.19 Bible:Job.33.23" parsed="|Job|33|10|33|12;|Job|33|17|0|0;|Job|33|19|0|0;|Job|33|23|0|0" passage="Job 33:10-12,17,19,23">ver. 10-12, 17, 19, 23</scripRef>. 2. His
sovereign dominion, <scripRef id="Job.xxxv-p1.4" osisRef="Bible:Job.33.13-Job.33.15" parsed="|Job|33|13|33|15" passage="Job 33:13-15">ver.
13-15</scripRef>. 3. His almighty power, <scripRef id="Job.xxxv-p1.5" osisRef="Bible:Job.33.20 Bible:Job.33.24" parsed="|Job|33|20|0|0;|Job|33|24|0|0" passage="Job 33:20,24">ver. 20, 24</scripRef>. 4. His omniscience,
<scripRef id="Job.xxxv-p1.6" osisRef="Bible:Job.33.21-Job.33.22 Bible:Job.33.25" parsed="|Job|33|21|33|22;|Job|33|25|0|0" passage="Job 33:21,22,25">ver. 21, 22, 25</scripRef>. 5.
His severity against sinners, <scripRef id="Job.xxxv-p1.7" osisRef="Bible:Job.33.26-Job.33.28" parsed="|Job|33|26|33|28" passage="Job 33:26-28">ver.
26-28</scripRef>. 6. His overruling providence, <scripRef id="Job.xxxv-p1.8" osisRef="Bible:Job.33.29-Job.33.30" parsed="|Job|33|29|33|30" passage="Job 33:29,30">ver. 29, 30</scripRef>. IV. He teaches him what he
should say, <scripRef id="Job.xxxv-p1.9" osisRef="Bible:Job.33.31-Job.33.32" parsed="|Job|33|31|33|32" passage="Job 33:31,32">ver. 31,
32</scripRef>. And then, lastly, he leaves the matter to Job's own
conscience, and concludes with a sharp reproof of him for his
peevishness and discontent, <scripRef id="Job.xxxv-p1.10" osisRef="Bible:Job.33.33-Job.33.37" parsed="|Job|33|33|33|37" passage="Job 33:33-37">ver.
33-37</scripRef>. All this Job not only bore patiently, but took
kindly, because he saw that Elihu meant well; and, whereas his
other friends had accused him of that from which his own conscience
acquitted him, Elihu charged him with that only for which, it is
probable, his own heart, now upon the reflection, began to smite
him.</p>
<scripCom id="Job.xxxv-p1.11" osisRef="Bible:Job.34" parsed="|Job|34|0|0|0" passage="Job 34" type="Commentary"/>
<scripCom id="Job.xxxv-p1.12" osisRef="Bible:Job.34.1-Job.34.9" parsed="|Job|34|1|34|9" passage="Job 34:1-9" type="Commentary"/><div class="Commentary" id="Bible:Job.34.1-Job.34.9">
<h4 id="Job.xxxv-p1.13">The Address of Elihu. (<span class="smallcaps" id="Job.xxxv-p1.14">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.xxxv-p2">1 Furthermore Elihu answered and said,   2
Hear my words, O ye wise <i>men;</i> and give ear unto me, ye that
have knowledge.   3 For the ear trieth words, as the mouth
tasteth meat.   4 Let us choose to us judgment: let us know
among ourselves what <i>is</i> good.   5 For Job hath said, I
am righteous: and God hath taken away my judgment.   6 Should
I lie against my right? my wound <i>is</i> incurable without
transgression.   7 What man <i>is</i> like Job, <i>who</i>
drinketh up scorning like water?   8 Which goeth in company
with the workers of iniquity, and walketh with wicked men.   9
For he hath said, It profiteth a man nothing that he should delight
himself with God.</p>
<p class="indent" id="Job.xxxv-p3">Here, I. Elihu humbly addresses himself to
the auditors, and endeavours, like an orator, to gain their
good-will and their favourable attention. 1. He calls them <i>wise
men,</i> and men that <i>had knowledge,</i> <scripRef id="Job.xxxv-p3.1" osisRef="Bible:Job.34.2" parsed="|Job|34|2|0|0" passage="Job 34:2"><i>v.</i> 2</scripRef>. It is comfortable dealing with
such as understand sense. <i>I speak as to wise men,</i> who can
<i>judge what I say,</i> <scripRef id="Job.xxxv-p3.2" osisRef="Bible:1Cor.10.15" parsed="|1Cor|10|15|0|0" passage="1Co 10:15">1 Cor. x.
15</scripRef>. Elihu differed in opinion from them, and yet he
calls them wise and knowing men. Peevish disputants think all fools
that are not of their mind; but it is a piece of justice which we
owe to those who are wise to acknowledge it, though our sentiments
do not agree with theirs. 2. He appeals to their judgment, and
therefore submits to their trial, <scripRef id="Job.xxxv-p3.3" osisRef="Bible:Job.34.3" parsed="|Job|34|3|0|0" passage="Job 34:3"><i>v.</i> 3</scripRef>. <i>The ear</i> of the judicious
<i>tries words,</i> whether what is said be true or false, right or
wrong, and he that speaks must stand the test of the intelligent.
As we must prove all things we hear, so we must be willing that
what we speak should be proved. 3. He takes them into partnership
with him in the examination and discussion of this matter,
<scripRef id="Job.xxxv-p3.4" osisRef="Bible:Job.34.4" parsed="|Job|34|4|0|0" passage="Job 34:4"><i>v.</i> 4</scripRef>. He does not
pretend to be sole dictator, nor undertake to say what is just and
good and what is not, but he is willing to join with them in
searching it out, and desires a consultation: "Let us agree to lay
aside all animosities and feuds, all prejudices and affectation of
contradiction, and all stiffness in adhering to the opinion we have
once espoused, and <i>let us choose to ourselves judgment;</i> let
us fix right principles on which to proceed, and then take right
methods for finding out truth; and <i>let us know among
ourselves,</i> by comparing notes and communicating our reasons,
<i>what is good</i> and what is otherwise." Note, We are then
likely to discern what is right when we agree to assist one another
in searching it out.</p>
<p class="indent" id="Job.xxxv-p4">II. He warmly accuses Job for some
passionate words which he had spoken, that reflected on the divine
government, appealing to the house whether he ought not to be
called to the bar and checked for them.</p>
<p class="indent" id="Job.xxxv-p5">1. He recites the words which Job had
spoken, as nearly as he can remember. (1.) He had insisted upon his
own innocency. Job hath said, <i>I am righteous</i> (<scripRef id="Job.xxxv-p5.1" osisRef="Bible:Job.34.5" parsed="|Job|34|5|0|0" passage="Job 34:5"><i>v.</i> 5</scripRef>), and, when urged to
confess his guilt, had stiffly maintained his plea of, <i>Not
guilty: Should I lie against my right?</i> <scripRef id="Job.xxxv-p5.2" osisRef="Bible:Job.34.6" parsed="|Job|34|6|0|0" passage="Job 34:6"><i>v.</i> 6</scripRef>. Job had spoken to this purport,
<i>My righteousness I hold fast,</i> <scripRef id="Job.xxxv-p5.3" osisRef="Bible:Job.27.6" parsed="|Job|27|6|0|0" passage="Job 27:6"><i>ch.</i> xxvii. 6</scripRef>. (2.) He had charged God
with injustice in his dealings with him, that he had wronged him in
afflicting him and had not righted him: <i>God has taken away my
judgment;</i> so Job had said, <scripRef id="Job.xxxv-p5.4" osisRef="Bible:Job.27.2" parsed="|Job|27|2|0|0" passage="Job 27:2"><i>ch.</i> xxvii. 2</scripRef>. (3.) He had despaired of
relief and concluded that God could not, or would not, help him:
<i>My wound is incurable,</i> and likely to be mortal, and yet
<i>without transgression; not for any injustice in my hand,</i>
<scripRef id="Job.xxxv-p5.5" osisRef="Bible:Job.16.16-Job.16.17" parsed="|Job|16|16|16|17" passage="Job 16:16,17"><i>ch.</i> xvi. 16, 17</scripRef>.
(4.) He had, in effect, said that there is nothing to be got in the
service of God and that no man will be the better at last for his
(<scripRef id="Job.xxxv-p5.6" osisRef="Bible:Job.34.9" parsed="|Job|34|9|0|0" passage="Job 34:9"><i>v.</i> 9</scripRef>): <i>He hath
said</i> that which gives occasion to suspect that he thinks <i>it
profiteth a man nothing that he should delight himself with
God.</i> It is granted that there is a present pleasure in
religion; for what is it but to delight ourselves with God, in
communion with him, in concurrence with him, in walking with him as
Enoch did? this is a true notion of religion, and bespeaks its ways
to be pleasantness. Yet the advantage of it is denied, as if it
were <i>vain to serve God,</i> <scripRef id="Job.xxxv-p5.7" osisRef="Bible:Mal.3.14" parsed="|Mal|3|14|0|0" passage="Mal 3:14">Mal.
iii. 14</scripRef>. This Elihu gathers as Job's opinion, by an
innuendo from what he said (<scripRef id="Job.xxxv-p5.8" osisRef="Bible:Job.9.22" parsed="|Job|9|22|0|0" passage="Job 9:22"><i>ch.</i>
ix. 22</scripRef>), <i>He destroys the perfect and the wicked,</i>
which has a truth in it (for all things come alike to all), but it
was ill expressed, and gave too much occasion for this imputation,
and therefore Job sat down silently under it and attempted not his
own vindication, whence Mr. Caryl well observes that good men
sometimes speak worse than they mean, and that a good man will
rather bear more blame than he deserves than to stand to excuse
himself when he has deserved any blame.</p>
<p class="indent" id="Job.xxxv-p6">2. He charges Job very high upon it. In
general, <i>What man is like Job?</i> <scripRef id="Job.xxxv-p6.1" osisRef="Bible:Job.34.7" parsed="|Job|34|7|0|0" passage="Job 34:7"><i>v.</i> 7</scripRef>. "Did you ever know such a man as
Job, or ever hear a man talk at such an extravagant rate?" He
represents him, (1.) As sitting in the seat of the scornful: "He
<i>drinketh up scorning like water,</i>" that is, "he takes a great
deal of liberty to reproach both God and his friends, takes a
pleasure in so doing, and is very liberal in his reflections." Or,
"He is very greedy in receiving and hearkening to the scorns and
contempts which others cast upon their brethren, is well pleased
with them and extols them." Or, as some explain it, "By these
foolish expressions of his he makes himself the object of scorn,
lays himself very open to reproach, and gives occasion to others to
laugh at him; while his religion suffers by them, and the
reputation of that is wounded through his side." We have need to
pray that God will never leave us to ourselves to say or do any
thing which may <i>make us a reproach to the foolish,</i> <scripRef id="Job.xxxv-p6.2" osisRef="Bible:Ps.39.8" parsed="|Ps|39|8|0|0" passage="Ps 39:8">Ps. xxxix. 8</scripRef>. (2.) As walking in the
course of the ungodly, and standing in the way of sinners: He
<i>goes in company with the workers of iniquity</i> (<scripRef id="Job.xxxv-p6.3" osisRef="Bible:Job.34.8" parsed="|Job|34|8|0|0" passage="Job 34:8"><i>v.</i> 8</scripRef>), not that in his
conversation he did associate with them, but in his opinion he did
favour and countenance them, and strengthen their hands. If (as it
follows, <scripRef id="Job.xxxv-p6.4" osisRef="Bible:Job.34.9" parsed="|Job|34|9|0|0" passage="Job 34:9"><i>v.</i> 9</scripRef>, for
the proof of this) <i>it profits a man nothing to delight himself
in God,</i> why should he not lay the reins on the neck of his
lusts and herd with the workers of iniquity? He that says, I have
<i>cleansed my hands in vain,</i> does not only <i>offend against
the generation of God's children</i> (<scripRef id="Job.xxxv-p6.5" osisRef="Bible:Ps.72.13-Ps.72.14" parsed="|Ps|72|13|72|14" passage="Ps 72:13,14">Ps. lxxii. 13, 14</scripRef>), but gratifies his
enemies, and says as they say.</p>
</div><scripCom id="Job.xxxv-p6.6" osisRef="Bible:Job.34.10-Job.34.15" parsed="|Job|34|10|34|15" passage="Job 34:10-15" type="Commentary"/><div class="Commentary" id="Bible:Job.34.10-Job.34.15">
<p class="passage" id="Job.xxxv-p7">10 Therefore hearken unto me, ye men of
understanding: far be it from God, <i>that he should do</i>
wickedness; and <i>from</i> the Almighty, <i>that he should
commit</i> iniquity.   11 For the work of a man shall he
render unto him, and cause every man to find according to
<i>his</i> ways.   12 Yea, surely God will not do wickedly,
neither will the Almighty pervert judgment.   13 Who hath
given him a charge over the earth? or who hath disposed the whole
world?   14 If he set his heart upon man, <i>if</i> he gather
unto himself his spirit and his breath;   15 All flesh shall
perish together, and man shall turn again unto dust.</p>
<p class="indent" id="Job.xxxv-p8">The scope of Elihu's discourse to reconcile
Job to his afflictions and to pacify his spirit under them. In
order to this he had shown, in the foregoing chapter, that God
meant him no hurt in afflicting him, but intended it for his
spiritual benefit. In this chapter he shows that he did him no
wrong in afflicting him, nor punished him more than he deserved. If
the former could not prevail to satisfy him, yet this ought to
silence him. In these verses he directs his discourse to all the
company: "<i>Hearken to me, you men of understanding</i> (<scripRef id="Job.xxxv-p8.1" osisRef="Bible:Job.34.10" parsed="|Job|34|10|0|0" passage="Job 34:10"><i>v.</i> 10</scripRef>), and show yourselves
to be intelligent by assenting to this which I say." And this is
that which he says, That the righteous God never did, nor ever will
do, any wrong to any of his creatures, but his ways are equal, ours
are unequal. The truth here maintained respects the justice of
equity of all God's proceedings. Now observe in these verses,</p>
<p class="indent" id="Job.xxxv-p9">I. How plainly this truth is laid down,
both negatively and positively. 1. He does wrong to none: <i>God
cannot do wickedness,</i> nor <i>the Almighty commit iniquity,</i>
<scripRef id="Job.xxxv-p9.1" osisRef="Bible:Job.34.10" parsed="|Job|34|10|0|0" passage="Job 34:10"><i>v.</i> 10</scripRef>. It is
inconsistent with the perfection of his nature, and so it is also
with the purity of his will (<scripRef id="Job.xxxv-p9.2" osisRef="Bible:Job.34.12" parsed="|Job|34|12|0|0" passage="Job 34:12"><i>v.</i> 12</scripRef>): <i>God will not do wickedly,
neither will the Almighty pervert judgment.</i> He neither can nor
will do a wrong thing, nor deal hardly with any man. He will never
inflict the evil of punishment but where he finds the evil of sin,
nor in any undue proportion, for that would be to commit iniquity
and do wickedly. If appeals be made to him, or he be to give a
definitive sentence, he will have an eye to the merits of the cause
and not respect the person, for that were to pervert judgment. He
will never either do any man wrong or deny any man right, but
<i>the heavens will shortly declare his righteousness.</i> Because
he is God, and therefore is infinitely perfect and holy, he can
neither do wrong himself nor countenance it in others, nay more
than he can die, or lie, or deny himself. Though he be Almighty,
yet he never uses his power, as mighty men often do, for the
support of injustice. He is <i>Shaddai</i>—God
<i>all-sufficient,</i> and therefore he cannot be <i>tempted with
evil</i> (<scripRef id="Job.xxxv-p9.3" osisRef="Bible:Jas.1.13" parsed="|Jas|1|13|0|0" passage="Jam 1:13">James i. 13</scripRef>), to
do an unrighteous thing. 2. He ministers justice to all (<scripRef id="Job.xxxv-p9.4" osisRef="Bible:Job.34.11" parsed="|Job|34|11|0|0" passage="Job 34:11"><i>v.</i> 11</scripRef>): <i>The work of a man
shall he render unto him.</i> Good works shall be rewarded and evil
works either punished or satisfied for; so that sooner or later, in
this world or in that to come, he will cause every man to find
according to his ways. This is the standing rule of distributive
justice, to give to every man according to his work. <i>Say to the
righteous, it shall be well with them; woe to the wicked, it shall
be ill with them.</i> If services persevered in now go unrewarded,
and sins persisted in now go unpunished, yet there is a day coming
when God will fully render to every man according to his works,
with interest for the delay.</p>
<p class="indent" id="Job.xxxv-p10">II. How warmly it is asserted, 1. With an
assurance of the truth of it: <i>Yea, surely,</i> <scripRef id="Job.xxxv-p10.1" osisRef="Bible:Job.34.12" parsed="|Job|34|12|0|0" passage="Job 34:12"><i>v.</i> 12</scripRef>. It is a truth which
none can deny or call in question; it is what we may take for
granted and are all agreed in, That God will not do wickedly. 2.
With an abhorrence of the very thought of the contrary (<scripRef id="Job.xxxv-p10.2" osisRef="Bible:Job.34.10" parsed="|Job|34|10|0|0" passage="Job 34:10"><i>v.</i> 10</scripRef>): <i>Far be it from God
that he should do wickedness,</i> and from us that we should
entertain the least suspicion of it or say any thing that looks
like charging him with it.</p>
<p class="indent" id="Job.xxxv-p11">III. How evidently it is proved by two
arguments:</p>
<p class="indent" id="Job.xxxv-p12">1. His independent absolute sovereignty and
dominion (<scripRef id="Job.xxxv-p12.1" osisRef="Bible:Job.34.13" parsed="|Job|34|13|0|0" passage="Job 34:13"><i>v.</i> 13</scripRef>):
<i>Who has given him a charge over the earth</i> and deputed him to
manage the affairs of men upon the earth? Or, Who besides has
disposed the whole world of mankind? He has the sole administration
of the kingdoms of men, and has it of himself, nor is he entrusted
with it by or for any other. (1.) It is certain that the government
is his, and he does according to his will in all the hosts both of
heaven and earth; and therefore he is not to be charged with
injustice; for <i>shall not the Judge of all the earth do
right?</i> <scripRef id="Job.xxxv-p12.2" osisRef="Bible:Gen.18.25" parsed="|Gen|18|25|0|0" passage="Ge 18:25">Gen. xviii. 25</scripRef>.
How shall God either rule or judge the world if there be, or could
be, any <i>unrighteousness with him?</i> <scripRef id="Job.xxxv-p12.3" osisRef="Bible:Rom.3.5-Rom.3.6" parsed="|Rom|3|5|3|6" passage="Ro 3:5,6">Rom. iii. 5, 6</scripRef>. He that is entitled to such
unlimited power most certainly have in himself unspotted purity.
This is also a good reason why we should acquiesce in all God's
dealings with us. Shall not he that disposes of the whole world
dispose of us and our concerns? (2.) It is as certain that he does
not derive his power from any, nor is it a dispensation that is
committed to him, but his power is original, and, like his being,
of himself; and therefore, if he were not perfectly just, all the
world and the affairs of it would soon be in the utmost confusion.
The highest powers on earth have a God above them, to whom they are
accountable, because it is not far from them to do iniquity. But
<i>therefore</i> God has none above him, because it is not possible
that he should do any thing (such is the perfection of his nature)
that should need to be controlled. And, if he be an absolute
sovereign, we are bound to submit to him, for there is no higher
power to which we may appeal, so that the virtue is a
necessity.</p>
<p class="indent" id="Job.xxxv-p13">2. His irresistible power (<scripRef id="Job.xxxv-p13.1" osisRef="Bible:Job.34.14" parsed="|Job|34|14|0|0" passage="Job 34:14"><i>v.</i> 14</scripRef>): <i>If he set his
heart upon man,</i> to contend with him, much more <i>if</i> (as
some read it) <i>he set his heart against man,</i> to ruin him, if
he should deal with man either by <i>summa potestas—mere
sovereignty,</i> or by <i>summum jus—strict justice,</i> there
were no standing before him; man's spirit and breath would soon be
gone and <i>all flesh would perish together,</i> <scripRef id="Job.xxxv-p13.2" osisRef="Bible:Job.34.15" parsed="|Job|34|15|0|0" passage="Job 34:15"><i>v.</i> 15</scripRef>. Many men's honesty is owing
purely to their impotency; they do not do wrong because they cannot
support it when it is done, or it is not in their power to do it.
But God is able to crush any man easily and suddenly, and yet does
not by arbitrary power crush any man, which therefore must be
attributed to the infinite perfection of his nature, and that is
immutable. See here, (1.) What God can do with us. He can soon
bring us to dust; there needs not any positive act of his
omnipotence to do it; if he do but withdraw that concurrence of his
providence by which we live, <i>if he gather unto himself that
spirit and breath</i> which was from his hand at first and is still
in his hand, we expire immediately, like an animal in an air-pump
when the air is exhausted. (2.) What he may do with us without
doing us wrong. He may recall the being he gave, of which we are
but tenants at will, and which also we have forfeited; and
therefore, as long as that is continued of his mere favour, we have
no reason to cry out of wrong, whatever other comforts are
removed.</p>
</div><scripCom id="Job.xxxv-p13.3" osisRef="Bible:Job.34.16-Job.34.30" parsed="|Job|34|16|34|30" passage="Job 34:16-30" type="Commentary"/><div class="Commentary" id="Bible:Job.34.16-Job.34.30">
<p class="passage" id="Job.xxxv-p14">16 If now <i>thou hast</i> understanding, hear
this: hearken to the voice of my words.   17 Shall even he
that hateth right govern? and wilt thou condemn him that is most
just?   18 <i>Is it fit</i> to say to a king, <i>Thou art</i>
wicked? <i>and</i> to princes, <i>Ye are</i> ungodly?   19
<i>How much less to him</i> that accepteth not the persons of
princes, nor regardeth the rich more than the poor? for they all
<i>are</i> the work of his hands.   20 In a moment shall they
die, and the people shall be troubled at midnight, and pass away:
and the mighty shall be taken away without hand.   21 For his
eyes <i>are</i> upon the ways of man, and he seeth all his goings.
  22 <i>There is</i> no darkness, nor shadow of death, where
the workers of iniquity may hide themselves.   23 For he will
not lay upon man more <i>than right;</i> that he should enter into
judgment with God.   24 He shall break in pieces mighty men
without number, and set others in their stead.   25 Therefore
he knoweth their works, and he overturneth <i>them</i> in the
night, so that they are destroyed.   26 He striketh them as
wicked men in the open sight of others;   27 Because they
turned back from him, and would not consider any of his ways:
  28 So that they cause the cry of the poor to come unto him,
and he heareth the cry of the afflicted.   29 When he giveth
quietness, who then can make trouble? and when he hideth <i>his</i>
face, who then can behold him? whether <i>it be done</i> against a
nation, or against a man only:   30 That the hypocrite reign
not, lest the people be ensnared.</p>
<p class="indent" id="Job.xxxv-p15">Elihu here addresses himself more directly
to Job. He had spoken to the rest (<scripRef id="Job.xxxv-p15.1" osisRef="Bible:Job.34.10" parsed="|Job|34|10|0|0" passage="Job 34:10"><i>v.</i> 10</scripRef>) as <i>men of
understanding;</i> now, speaking to Job; he puts an <i>if</i> upon
his understanding: <i>If thou hast understanding,</i> hear this and
observe it, <scripRef id="Job.xxxv-p15.2" osisRef="Bible:Job.34.16" parsed="|Job|34|16|0|0" passage="Job 34:16"><i>v.</i>
16</scripRef>.</p>
<p class="indent" id="Job.xxxv-p16">I. Hear this, That God is not to be
quarrelled with for any thing that he does. It is daring
presumption to arraign and condemn God's proceedings, as Job had
done by his discontents. It was, 1. As absurd as it would be to
advance one to power that is a professed enemy to justice: <i>Shall
even he that hates right govern?</i> <scripRef id="Job.xxxv-p16.1" osisRef="Bible:Job.34.17" parsed="|Job|34|17|0|0" passage="Job 34:17"><i>v.</i> 17</scripRef>. The righteous Lord so loves
righteousness that, in comparison with him, even Job himself,
though a perfect and upright man, might be said to hate right; and
shall he govern? Shall he pretend to direct God or correct what he
does? Shall such unrighteous creatures as we are give law to the
righteous God? or must he take his measures from us? When we
consider the corruption of our nature, and the contrariety there is
in us to the eternal rule of equity, we cannot but see it to be an
impudent impious thing for us to prescribe to God. 2. It was as
absurd as it would be to call a most righteous innocent person to
the bar, and to give judgment against him, though it appeared ever
so plainly, upon the trial, that he was most just: <i>Wilt thou
condemn him that is righteous in all his ways,</i> and cannot but
be so? 3. It is more absurd and unbecoming than it would be to say
to a sovereign prince, <i>Thou art wicked,</i> and to judges upon
the bench, <i>You are ungodly,</i> <scripRef id="Job.xxxv-p16.2" osisRef="Bible:Job.34.18" parsed="|Job|34|18|0|0" passage="Job 34:18"><i>v.</i> 18</scripRef>. This would be looked upon as
an insufferable affront to majesty and to magistracy; no king, no
prince, would bear it. In favour of government, we presume it is a
right sentence that is passed, unless the contrary be very evident;
but, whatever we think, it is not fit to tell a king to his face
that he is wicked. Nathan reproved David by a parable. But,
whatever a high priest or a prophet might do, it is not for an
ordinary subject to make so bold with the powers that are. How
absurd is then to say so to God—to impute iniquity to him, who,
having no respect of persons, is in no temptation to do an unjust
thing! <i>He regardeth not the rich more than the poor,</i> and
therefore it is fit he should rule, and it is not fit we should
find fault with him, <scripRef id="Job.xxxv-p16.3" osisRef="Bible:Job.34.19" parsed="|Job|34|19|0|0" passage="Job 34:19"><i>v.</i>
19</scripRef>. Note, Rich and poor stand upon the same level before
God. A great man shall fare never the better, nor find any favour,
for his wealth and greatness; nor shall a poor man fare ever the
worse for his poverty, nor an honest cause be starved. Job, now
that he was poor, should have as much favour with God, and be as
much regarded by him, as when he was rich; <i>for they are all the
work of his hands.</i> Their persons are so: the poor are made by
the same hand, and of the same mould, as the rich. Their conditions
are so: the poor were made poor by the divine providence, as well
as the rich made rich; and therefore the poor shall fare never the
worse for that which is their lot, not their fault.</p>
<p class="indent" id="Job.xxxv-p17">II. Hear this, That God is to be
acknowledged and submitted to in all that he does. Divers
considerations Elihu here suggests to Job, to beget in him great
and high thoughts of God, and so to persuade him to submit and
proceed no further in his quarrel with him.</p>
<p class="indent" id="Job.xxxv-p18">1. God is almighty, and able to deal with
the strongest of men when he enters into judgment with them
(<scripRef id="Job.xxxv-p18.1" osisRef="Bible:Job.34.20" parsed="|Job|34|20|0|0" passage="Job 34:20"><i>v.</i> 20</scripRef>); even
<i>the people,</i> the body of a nation, though ever so numerous,
<i>shall be troubled,</i> unhinged, and put into disorder, when God
pleases; even <i>the mighty</i> man, the prince, though ever so
honourable, ever so formidable among men, <i>shall,</i> if God
speak the word, <i>be taken away</i> out of his throne, nay, out of
the land of the living; they shall die; they shall pass away. What
cannot he do that has all the powers of death at his command?
Observe the suddenness of this destruction: <i>In a moment shall
they die.</i> It is not a work of time, with God, to bring down his
proud enemies, but, when he pleases, it is soon done; nor is he
bound to give them warning, no, not an hour's warning. <i>This
night thy soul shall be required.</i> Observe the season of it:
<i>They shall be troubled at midnight,</i> when they are secure and
careless, and unable to help themselves; as the Egyptians when
their first-born were slain. This is the immediate work of God:
they are taken away, <i>without hand,</i> insensibly, by secret
judgments. God can himself humble the greatest tyrant, without the
assistance or agency of any man. Whatever hand he sometimes uses in
the accomplishing of his purposes, he needs none, but can do it
without hand. Nor is it one single mighty man only that he can thus
overpower, but even hosts of them (<scripRef id="Job.xxxv-p18.2" osisRef="Bible:Job.34.24" parsed="|Job|34|24|0|0" passage="Job 34:24"><i>v.</i> 24</scripRef>): <i>He shall break in pieces
mighty men without number;</i> for no combined power can stand it
out against Omnipotence. Yet, when God destroys tyranny, he does
not design anarchy; if those are brought down that ruled ill, it
does not therefore follow that people must have no rulers; for,
when he breaks mighty men, he <i>sets others in their stead,</i>
that will rule better, or, if they do not, <i>he overturns them</i>
also <i>in the night,</i> or in a night, <i>so that they are
destroyed,</i> <scripRef id="Job.xxxv-p18.3" osisRef="Bible:Job.34.25" parsed="|Job|34|25|0|0" passage="Job 34:25"><i>v.</i>
25</scripRef>. Witness Belshazzar. Or, if he designs them space to
repent, he does not presently destroy them, but <i>he strikes them
as wicked men,</i> <scripRef id="Job.xxxv-p18.4" osisRef="Bible:Job.34.26" parsed="|Job|34|26|0|0" passage="Job 34:26"><i>v.</i>
26</scripRef>. Some humbling mortifying judgments are brought upon
them; these wicked rulers are stricken as other wicked men, as
surely, as sorely, stricken in their bodies, estates, or families,
and this for warning to their neighbours; the stroke is given <i>in
terrorem—as an alarm to others,</i> and therefore is given <i>in
the open sight of others,</i> that they also may see and fear, and
tremble before the justice of God. If kings stand not before him,
how shall we stand!</p>
<p class="indent" id="Job.xxxv-p19">2. God is omniscient, and can discover that
which is most secret. As the strongest cannot oppose his arm, so
the most subtle cannot escape his eye; and therefore, if some are
punished either more or less than we think they should be, instead
of quarrelling with God, it becomes us to ascribe it to some secret
cause known to God only. For, (1.) Every thing is open before him
(<scripRef id="Job.xxxv-p19.1" osisRef="Bible:Job.34.21" parsed="|Job|34|21|0|0" passage="Job 34:21"><i>v.</i> 21</scripRef>): <i>His
eyes are upon the ways of man;</i> not only they are within reach
of his eye, so that he can see them, but his eye is upon them, so
that he actually observes and inspects them. He sees us all, and
sees all our goings; go where we will, we are under his eye; all
our actions, good and evil, are regarded and recorded and reserved
to be brought into judgment when the books shall be opened. (2.)
Nothing is or can be concealed from him (<scripRef id="Job.xxxv-p19.2" osisRef="Bible:Job.34.22" parsed="|Job|34|22|0|0" passage="Job 34:22"><i>v.</i> 22</scripRef>): <i>There is no darkness nor
shadow of death</i> so close, so thick, so solitary, so remote from
light or sight as that in it <i>the workers of iniquity may hide
themselves</i> from the discovering eye and avenging hand of the
righteous God. Observe here, [1.] The workers of iniquity would
hide themselves if they could from the eye of the world for shame
(and that perhaps they may do), and from the eye of God for fear,
as Adam among the trees of the garden. The day is coming when
mighty men, and chief captains, will call to the rocks and
mountains to hide them. [2.] They would gladly be hid even by the
shadow of death, be hid in the grave, and lie for ever there,
rather than appear before the judgment-seat of Christ. (3.) It is
in vain to think of flying from God's justice, or absconding when
his wrath is in pursuit of us. The workers of iniquity may find
ways and means to hide themselves from men, but not from God: <i>He
knows their works</i> (<scripRef id="Job.xxxv-p19.3" osisRef="Bible:Job.34.25" parsed="|Job|34|25|0|0" passage="Job 34:25"><i>v.</i>
25</scripRef>), both what they do and what they design.</p>
<p class="indent" id="Job.xxxv-p20">3. God is righteous, and, in all his
proceedings, goes according to the rules of equity. Even when he is
overturning mighty men, and breaking them in pieces, yet <i>he will
not lay upon man more than right,</i> <scripRef id="Job.xxxv-p20.1" osisRef="Bible:Job.34.23" parsed="|Job|34|23|0|0" passage="Job 34:23"><i>v.</i> 23</scripRef>. As he will not punish the
innocent, so he will not exact of those that are guilty more than
their iniquities deserve; and of the proportion between the sin and
the punishment Infinite Wisdom shall be the judge. He will not give
any man cause to complain that he deals hardly with him, nor shall
any man <i>enter into judgment with God,</i> or bring an action
against him. If he do, God will be justified when he speaks and
clear when he judges. Therefore Job was very much to be blamed for
his complaints of God, and is here well-advised to let fall his
action, for he would certainly be cast or non-suited. <i>It is not
for man ever to purpose to enter into judgment with the
Omnipotent;</i> so some read the whole verse. Job had often wished
to plead his cause before God. Elihu asks, "To what purpose? The
judgment already given concerning thee will certainly be affirmed;
no errors can be found in it, nor any exceptions taken to it, but,
after all, it must rest as it is." All is well that God does, and
will be found so. To prove that when God destroys the mighty men,
and <i>strikes them as wicked men,</i> he does not <i>lay upon them
more than right,</i> he shows what their wickedness was (<scripRef id="Job.xxxv-p20.2" osisRef="Bible:Job.34.27-Job.34.28" parsed="|Job|34|27|34|28" passage="Job 34:27,28"><i>v.</i> 27, 28</scripRef>); and let any
compare that with their punishment, and then judge whether they did
not deserve it. In short, these unjust judges, whom God will justly
judge, neither <i>feared God nor regarded man,</i> <scripRef id="Job.xxxv-p20.3" osisRef="Bible:Luke.18.2" parsed="|Luke|18|2|0|0" passage="Lu 18:2">Luke xviii. 2</scripRef>. (1.) They were rebels
to God: They <i>turned back from him,</i> cast off the fear of him,
and abandoned the very thoughts of him; for <i>they would not
consider any of his ways,</i> took no heed either to his precepts
or to his providences, but lived without God in the world. This is
at the bottom of all the wickedness of the wicked, they turn back
from God; and it is because they do not consider, not because they
cannot, but because they will not. From inconsideration comes
impiety, and thence all immorality. (2.) They were tyrants to all
mankind, <scripRef id="Job.xxxv-p20.4" osisRef="Bible:Job.34.28" parsed="|Job|34|28|0|0" passage="Job 34:28"><i>v.</i> 28</scripRef>.
They will not call upon God for themselves; but they <i>cause the
cry of the poor to come to him,</i> and that cry is against them.
They are injurious and oppressive to the poor, wrong them, crush
them, impoverish them yet more, and add affliction to the
afflicted, who cry unto God, make their complaint to him, and he
hears them and pleads their cause. Their case is bad who have the
prayers and tears of the poor against them; for the cry of the
oppressed will, sooner or later, draw down vengeance on the heads
of the oppressors, and no one can say that this is <i>more than
right,</i> <scripRef id="Job.xxxv-p20.5" osisRef="Bible:Exod.22.23" parsed="|Exod|22|23|0|0" passage="Ex 22:23">Exod. xxii.
23</scripRef>.</p>
<p class="indent" id="Job.xxxv-p21">4. God has an uncontrollable dominion in
all the affairs of the children of men, and so guides and governs
whatever concerns both communities and particular persons, that, as
what he designs cannot be defeated, so what he does cannot be
changed, <scripRef id="Job.xxxv-p21.1" osisRef="Bible:Job.34.29" parsed="|Job|34|29|0|0" passage="Job 34:29"><i>v.</i> 29</scripRef>.
Observe, (1.) The frowns of all the world cannot trouble those whom
God quiets with his smiles. <i>When he gives quietness</i> who then
<i>can make trouble?</i> <scripRef id="Job.xxxv-p21.2" osisRef="Bible:Job.34.29" parsed="|Job|34|29|0|0" passage="Job 34:29"><i>v.</i>
29</scripRef>. This is a challenge to all the powers of hell and
earth to disquiet those to whom God speaks peace, and for whom he
creates it. If God give outward peace to a nation, he can secure
what he gives, and disable the enemies of it to give it any
disturbance. If God give inward peace to a man only, the quietness
and everlasting assurance which are the effect of righteousness,
neither the accusations of Satan nor the afflictions of this
present time, no, nor the arrests of death itself, can give
trouble. What can make those uneasy whose <i>souls dwell at ease in
God?</i> See <scripRef id="Job.xxxv-p21.3" osisRef="Bible:Phil.4.7" parsed="|Phil|4|7|0|0" passage="Php 4:7">Phil. iv. 7</scripRef>.
(2.) The smiles of all the world cannot quiet those whom God
troubles with his frowns; for if he, in displeasure, <i>hide his
face,</i> and withhold the comfort of his favour, <i>who then can
behold him?</i> that is, Who can behold a displeased God, so as to
bear up under his wrath or turn it away? Who can make him show his
face when he resolves to hide it, or see through the clouds and
darkness which are round about him? Or, Who can behold a disquieted
sinner, so as to give him effectual relief? Who can stand a friend
to him to whom God is an enemy? None can relieve the distresses of
the outward condition without God. <i>If the Lord do not help thee,
whence shall I?</i> <scripRef id="Job.xxxv-p21.4" osisRef="Bible:2Kgs.6.27" parsed="|2Kgs|6|27|0|0" passage="2Ki 6:27">2 Kings vi.
27</scripRef>. Nor can any relieve the distresses of the mind
against God and his terrors. If he impress the sense of his wrath
upon a guilty conscience, all the comforts the creature can
administer are ineffectual. <i>As vinegar upon nitre, so are songs
to a heavy heart.</i> The irresistibleness of God's operations must
be acknowledged in his dealings both with communities and with
particular persons: what he does cannot be controlled, <i>whether
it be done against a nation</i> in its public capacity <i>or
against a man only</i> in his private affairs. The same Providence
that governs mighty kingdoms presides in the concerns of the
meanest individual; and neither the strength of a whole nation can
resist his power nor the smallness of a single person evade his
cognizance; but what he does shall be done effectually and
victoriously.</p>
<p class="indent" id="Job.xxxv-p22">5. God is wise, and careful of the public
welfare, and therefore provides <i>that the hypocrite reign not,
lest the people be ensnared,</i> <scripRef id="Job.xxxv-p22.1" osisRef="Bible:Job.34.30" parsed="|Job|34|30|0|0" passage="Job 34:30"><i>v.</i> 30</scripRef>. See here, (1.) The pride of
hypocrites. They aim to reign; the praise of men, and power in the
world, are their reward, what they aim at. (2.) The policy of
tyrants. When they aim to set up themselves they sometimes make use
of religion as a cloak and cover for their ambition and by their
hypocrisy come to the throne. (3.) The danger the people are in
when hypocrites reign. They are likely to be ensnared in sin, or
trouble, or both. Power, in the hands of dissemblers, is often
destructive to the rights and liberties of a people, which they are
more easily wheedled out of than forced out of. Much mischief has
been done likewise to the power of godliness under the pretence of
a form of godliness. (4.) The care which divine Providence takes of
the people, to prevent this danger, <i>that the hypocrite reign
not,</i> either that he do not reign at all or that he do not reign
long. If God has mercy in store for a people, he will either
prevent the rise or hasten the ruin of hypocritical rulers.</p>
</div><scripCom id="Job.xxxv-p22.2" osisRef="Bible:Job.34.31-Job.34.37" parsed="|Job|34|31|34|37" passage="Job 34:31-37" type="Commentary"/><div class="Commentary" id="Bible:Job.34.31-Job.34.37">
<p class="passage" id="Job.xxxv-p23">31 Surely it is meet to be said unto God, I have
borne <i>chastisement,</i> I will not offend <i>any more:</i>
  32 <i>That which</i> I see not teach thou me: if I have done
iniquity, I will do no more.   33 <i>Should it be</i>
according to thy mind? he will recompense it, whether thou refuse,
or whether thou choose; and not I: therefore speak what thou
knowest.   34 Let men of understanding tell me, and let a wise
man hearken unto me.   35 Job hath spoken without knowledge,
and his words <i>were</i> without wisdom.   36 My desire <i>is
that</i> Job may be tried unto the end because of <i>his</i>
answers for wicked men.   37 For he addeth rebellion unto his
sin, he clappeth <i>his hands</i> among us, and multiplieth his
words against God.</p>
<p class="indent" id="Job.xxxv-p24">In these verses,</p>
<p class="indent" id="Job.xxxv-p25">I. Elihu instructs Job what he should say
under his affliction, <scripRef id="Job.xxxv-p25.1" osisRef="Bible:Job.34.31-Job.34.32" parsed="|Job|34|31|34|32" passage="Job 34:31,32"><i>v.</i>
31, 32</scripRef>. Having reproved him for his peevish passionate
words, he here puts better words into his mouth. When we reprove
for what is amiss we must direct to what is good, that our reproofs
may be <i>the reproofs of instruction,</i> <scripRef id="Job.xxxv-p25.2" osisRef="Bible:Prov.6.23" parsed="|Prov|6|23|0|0" passage="Pr 6:23">Prov. vi. 23</scripRef>. He does not impose it upon Job
to use these words, but recommends it to him, as that which was
<i>meet to be said.</i> In general, he would have him repent of his
misconduct, and indecent expressions, under his affliction. Job's
other friends would have had him own himself a wicked man, and by
overdoing they undid. Elihu will oblige him only to own that he
had, in the management of this controversy, <i>spoken unadvisedly
with his lips.</i> Let us remember this, in giving reproofs, and
not make the matter worse than it is; for the stretching of the
crime may defeat the prosecution. Elihu drives the right nail, and
speeds accordingly. He directs Job, 1. To humble himself before God
for his sins, and to accept the punishment of them: "<i>I have
borne chastisement.</i> What I suffer comes justly upon me, and
therefore I will bear it, and not only justify God in it, but
acknowledge his goodness." Many are chastised that do not bear
chastisement, do not bear it well, and so, in effect, do not bear
it at all. Penitents, if sincere, will take all well that God does,
and will bear chastisement as a medicinal operation intended for
good. 2. To pray to God to discover his sins to him (<scripRef id="Job.xxxv-p25.3" osisRef="Bible:Job.34.32" parsed="|Job|34|32|0|0" passage="Job 34:32"><i>v.</i> 32</scripRef>): "<i>That which I see
not teach thou me.</i> Lord, upon the review, I find much amiss in
me and much done amiss by me, but I have reason to fear there is
much more that I am not aware of, greater abominations, which
through ignorance, mistake, and partiality to myself, I do not yet
see; Lord, give me to see it, awaken by conscience to do its office
faithfully." A good man is willing to know the worst of himself,
and particularly, under affliction, desires to be told wherefore
God contends with him and what God designs in correcting him. 3. To
promise reformation (<scripRef id="Job.xxxv-p25.4" osisRef="Bible:Job.34.31" parsed="|Job|34|31|0|0" passage="Job 34:31"><i>v.</i>
31</scripRef>): <i>I will not offend any more. "If I have done
iniquity (or seeing that I have), I will do so no more;</i>
whatever thou shalt discover to me to have been amiss, by thy grace
I will amend it for the future." This implies a confession that we
have offended, true remorse and godly sorrow for the offence, and a
humble compliance with God's design in afflicting us, which is to
separate between us and our sins. The penitent here completes his
repentance; for it is not enough to be sorry for our sins, but we
must go and sin no more, and, as here, bind ourselves with the bond
of a fixed resolution never more to return to folly. This is meet
to be said in a stedfast purpose, and meet to be said to God in a
solemn promise and vow.</p>
<p class="indent" id="Job.xxxv-p26">II. He reasons with him concerning his
discontent and uneasiness under his affliction, <scripRef id="Job.xxxv-p26.1" osisRef="Bible:Job.34.23" parsed="|Job|34|23|0|0" passage="Job 34:23"><i>v.</i> 23</scripRef>. We are ready to think every
thing that concerns us should be just as we would have it; but
Elihu here shows, 1. That it is absurd and unreasonable to expect
this: "<i>Should it be according to thy mind?</i> No, what reason
for that?" Elihu here speaks with a great deference to the divine
will and wisdom, and a satisfaction therein: it is highly fit that
every thing should be according to God's mind. He speaks also with
a just disdain of the pretensions of those that are proud, and
would be their own carvers: <i>Should it be according to thy
mind?</i> Should we always have the good we have a mind to enjoy?
We should then wrongfully encroach upon others and foolishly
ensnare ourselves. Must we never be afflicted, because we have no
mind to it? Is it fit that sinners should feel no smart, that
scholars should be under no discipline? Or, if we must be
afflicted, is it fit that we should choose what rod we will be
beaten with? No; it is fit that every thing should be according to
God's mind, and not ours; for he is the Creator, and we are
creatures. He is infinitely wise and knowing; we are foolish and
short-sighted. He is in one mind; we are in many. 2. That it is in
vain, and to no purpose, to expect it: "<i>He will recompense it
whether thou refuse or whether thou choose.</i> God will take his
own way, fulfil his own counsel, and recompense according to the
sentence of his own justice, whether thou art pleased or
displeased; he will neither ask thy leave nor ask thy advice, but,
what he pleases, that will he do. It is therefore thy wisdom to be
easy, and make a virtue of necessity; <i>make the best of that
which is,</i> because it is out of thy power to make it otherwise.
If thou pretend to choose and refuse," that is, "to prescribe to
God and except against what he does, so will not I—I will
acquiesce in all he does; and <i>therefore speak what thou
knowest;</i> say what thou wilt do, whether thou wilt oppose or
submit. The matter lies plainly before thee; be at a point; thou
art in God's hand, not in mine."</p>
<p class="indent" id="Job.xxxv-p27">III. He appeals to all intelligent
indifferent persons whether there was not a great deal of sin and
folly in that which Job said. 1. He would have the matter
thoroughly examined, and brought to an issue (<scripRef id="Job.xxxv-p27.1" osisRef="Bible:Job.34.36" parsed="|Job|34|36|0|0" passage="Job 34:36"><i>v.</i> 36</scripRef>): "<i>My desire is that Job may
be tried unto the end.</i> If any will undertake to justify what he
has said, let them do it; if not, let us all agree to bear our
testimony against it." Many understand it of his trial by
afflictions: "Let his troubles be continued till he be thoroughly
humbled, and his proud spirit brought down, till he be made to see
his error and to retract what he has so presumptuously said against
God and his providence. Let the trial be continued till the end be
obtained." 2. He appeals both to God and man, and desires the
judgment of both upon it. (1.) Some read <scripRef id="Job.xxxv-p27.2" osisRef="Bible:Job.34.36" parsed="|Job|34|36|0|0" passage="Job 34:36"><i>v.</i> 36</scripRef> as an appeal to God: <i>O, my
Father! let Job be tried.</i> So the margin of our Bibles, for the
same word signifies <i>my desire</i> and <i>my father;</i> and some
suppose that he lifted up his eyes when he said this, meaning,
"<i>O my Father who art in heaven!</i> let Job be tried till he be
subdued." When we are praying for the benefit of afflictions either
to ourselves or others we must eye God as a Father, because they
are fatherly corrections and a part of our filial education,
<scripRef id="Job.xxxv-p27.3" osisRef="Bible:Heb.12.7" parsed="|Heb|12|7|0|0" passage="Heb 12:7">Heb. xii. 7</scripRef>. (2.) He
appeals to the by-standers (<scripRef id="Job.xxxv-p27.4" osisRef="Bible:Job.34.34" parsed="|Job|34|34|0|0" passage="Job 34:34"><i>v.</i>
34</scripRef>): "<i>Let men of understanding tell me</i> whether
they can put any more favourable construction upon Job's words than
I have put, and whether he has not spoken very ill and ought not to
cry, <i>Peccavi—I have done wrong.</i>" In what Job had said he
thought it appeared, [1.] That he did not rightly understand
himself, but had talked foolishly, <scripRef id="Job.xxxv-p27.5" osisRef="Bible:Job.34.35" parsed="|Job|34|35|0|0" passage="Job 34:35"><i>v.</i> 35</scripRef>. He cannot say that Job is
without knowledge and wisdom; but, in this matter, <i>he has spoken
without knowledge,</i> and, whatever his heart is, <i>his words
were without prudence.</i> What he said to his wife may be retorted
upon himself (<i>He speaks as one of the foolish men speak</i>) and
for the same reason, <i>Shall we not receive evil as well as
good</i> at God's hand? <scripRef id="Job.xxxv-p27.6" osisRef="Bible:Job.2.10" parsed="|Job|2|10|0|0" passage="Job 2:10"><i>ch.</i> ii.
10</scripRef>. Sometimes we need and deserve those reproofs
ourselves which we have given to others. Those that reproach God's
wisdom really reproach their own. [2.] That he had not a due regard
to God, but had talked wickedly. If what he had said <i>be tried to
the end,</i> that is, if one put it to the utmost stretch and make
the worst of it, it will be found, <i>First,</i> That he has taken
part with God's enemies: <i>His answers</i> have been <i>for wicked
men;</i> that is, what he had said tended to strengthen the hands
and harden the hearts of wicked people in their wickedness, he
having carried the matter of their prosperity much further than he
needed. Let wicked men, like Baal, plead for themselves if they
will, but far be it from us that we should answer for them, or say
any thing in favour of them. <i>Secondly,</i> That he has insulted
God's friends, and hectored over them: "<i>He clappeth his hands
among us;</i> and, if he be not thoroughly tried and humbled, will
grow yet more insolent and imperious, as if he had gotten the day
and silenced us all." To speak ill is bad enough, but to clap our
hands and triumph in it when we have done, as if error and passion
had won the victory, is much worse. <i>Thirdly,</i> That he has
spoken against God himself, and, by standing to what he had said,
<i>added rebellion to his sin.</i> To speak, though but one word,
against God, by whom we speak and for whom we ought to speak, is a
great sin; what is it then to multiply words against him, as if we
would out-talk him? What is it to repeat them, instead of unsaying
them? Those that have sinned, and, when they are called to repent,
thus go on frowardly, add rebellion to their sin and make it
exceedingly sinful. <i>Errare possum, Hæreticus esse nolo—I may
fall into error, but I will not plunge into heresy.</i></p>
</div></div2>