pp. 26–3225 passages
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Vers. 4. Will he reprove thee for fear of thee? Or will he enter with thee into judgement?
The Question is to be resolved into this negative, He will not reprove thee for fear of thee, &c.
Will he reprove thee?
1The word signifies first to argue or dispute, and so to convince by the authority of reason.
Secondly, to plead, so to convince by evidence of the Law and fact (Mich. 6.2.) Hear ye O Mountains the Lords Controversy, and ye strong foundations of the Earth, for the Lord hath a controversy with his people, and he will plead with Israel. The Mountains and the strong foundations of the earth, are the great men of the earth, or Magistratical powers, with these ⟨p. 27⟩the Lord threatens a Controversy, and that he will plead or argue his cause with them.
Secondly, to plead, so to convince by evidence of the Law and fact (Mich. 6.2.) Hear yee O Mountaines the Lords Controversie, and ye strong foundations of the Earth, for the Lord hath a controversie with his people, and he will plead with Israel. The Mountaines and the strong foundations of the earth, are the great men of the earth, or Magistratical powers, with these ⟨p. 27⟩the Lord threatens a Controversie, and that he will plead or argue his cause with them.
Thirdly, it signifies to argue or plead not with words only, but with blows, to reprove with correction. Job 5.17. Happy is the man whom thou correctest. The word which here we render reprove, is there rendered to correct, which is reproving by blows.
Thirdly, it signifies to argue or plead not with words onely, but with blowes, to reprove with correction. Job 5.17. Happy is the man whom thou correctest. The word which here we render reprove, is there rendred to correct, which is reproving by blowes.
Fourthly, Some translate it to evidence, to evince, and determine: Thus it is said (Gen. 20.16.) that Abimilech reproved Sarah, that is, gave evidence that she had a husband: And Abraham's Servant said (Gen. 24.44.) She that saith to me, both drink thou, and I will also draw for thy Camels, let her be the woman whom the Lord hath appointed for my Masters Son. That is, let this token be an evidence to me, that it is she whom thou hast appointed for his wife. Some here take it so, Will God evidence or determine concerning thee, by thy fear, or the worship which thou givest him, That thou art righteous. We express it fully enough, Will he reprove thee for fear of thee?
Fourthly, Some translate it to evidence, to evince, and determine: Thus it is said (Gen. 20.16.) that Abimilech reproved Sarah, that is, gave evidence that she had a husband: And Abrahams Servant said (Gen. 24.44.) She that saith to me, both drink thou, and I will also draw for thy Camels, let her be the woman whom the Lord hath appointed for my Masters Son. That is, let this token be an evidence to me, that it is she whom thou hast appointed for his wife. Some here take it so, Will God evidence or determine concerning thee, by thy feare, or the worship which thou givest him, That thou art righteous. We expresse it fully enough, Will he reprove thee for fear of thee?
Or will he enter with thee into judgement?
Both these expressions are of the same sense; and these words [for fear of thee] may be read in the close of the Verse, Will he reprove thee, or will he enter with thee into judgment for fear of thee?
Both these expressions are of the same sence; and these words [for fear of thee] may be read in the close of the Verse, Will he reprove thee, or will he enter with thee into judgment for fear of thee?
Fear may be taken here two ways: Either first Actively, or secondly Passively.
Feare may be taken here two wayes: Either first Actively, or secondly Passively.
Take it Actively, and so it notes the Fear of Job, 1Will he reprove thee because of thy Fear? And then by his Fear we are to understand his Religiousness or Holiness; so Mr. Broughton, Would he reprove thee for thy Religion?
Take it Actively, and so it notes the Fear of Job, 1Will he reprove thee because of thy Feare? And then by his Fear we are to understand his Religiousnesse or Holinesse; so Mr. Broughton, Would he reprove thee for thy Religion?
Take this Fear Passively,1 and then it implieth a Fear which God himself might be thought to have of him; as if Eliphaz had said, God is not afraid of thee. The Prophet saith (Isa. 51.12.) Who art thou that thou shouldest be afraid of a man, &c.2 Much more may we say, who or what is man that God should be afraid of him? One of the Ancients following this Interpretation, professeth that no fit or comely sense can be given of these words, but concludes that Eliphaz spake very foolishly and grossly, or as a man forsaken & left of God: For (saith he) can any one imagine such a thing as this, that Job should have a thought ⟨p. 28⟩that God was afraid of him? But we may very well accommodate the sense in either of these Considerations of Fear, whether Actively, or Passively, and judicious Interpreters carry it both ways. Let us weigh it a little in both.
Take this Fear Passively,1 and then it implyeth a Fear which God himselfe might be thought to have of him; as if Eliphaz had said, God is not afraid of thee. The Prophet saith (Isa. 51.12.) Who art thou that thou shouldest be afraid of a man, &c.2 Much more may we say, who or what is man that God should be afraid of him? One of the Ancients following this Interpretation, professeth that no fit or comely sense can be given of these words, but concludes that Eliphaz spake very foolishly and grosly, or as a man forsaken & left of God: For (saith he) can any one imagine such a thing as this, that Job should have a thought ⟨p. 28⟩that God was afraid of him? But we may very well accommodate the sense in either of these Considerations of Fear, whether Actively, or Passively, and judicious Interpreters carry it both wayes. Let us weigh it a little in both.
1First Actively, as Fear is taken for the Fear which Joh feared, that is, for his religion and worship, or the exercise of it, then the meaning is this, Dost thou think that God doth punish thee for thy goodness, or because thou art righteous? No, it is because thou art irreligious: Is not thine iniquity great, and thy sin infinite? As he speaks out in the next words, Doest thou think that God punishes thee for thy holiness? No, he can find sins enow to do it for. And Eliphaz might speak to such a sense (I conceive) because Job pleaded his integrity so much; as if he should say, Never think that God afflicts thee for thy holiness, or righteousness, but rather acknowledge thy sins and thy wickedness to be the cause of thy afflictions, Are not thine iniquities manifest?
1First Actively, as Fear is taken for the Fear which Joh feared, that is, for his religion and worship, or the exercise of it, then the meaning is this, Dost thou think that God doth punish thee for thy goodnesse, or because thou art righteous? No, it is because thou art irreligious: Is not thine iniquity great, and thy sin infinite? As he speaks out in the n•xt words, Doest thou think that God punishes thee for thy holinesse? No, he can find sins enow to doe it for. And Eliphaz might speak to such a sense (I conceive) because Job pleaded his integrity so much; as if he should say, Never think that God afflicts thee for thy holinesse, or righteousnesse, but rather acknowledge thy sins and thy wickednesse to be the cause of thy afflictions, Are not thine iniquities manifest?
There is a truth in this, God doth correct many who fear him, but he doth not correct •ny one for fearing of him; many holy persons are afflicted, but no man was ever afflicted for his holiness. God hath made many promises to the godly man, that he will reward him, and do him good. Say to the righteous it shall be well with him. Godliness is profitable for all things, having •he promises of this life, and of that which is to come. Therefore no man needs fear that God will hurt him for his holiness: though a holy man may receive many rods and scourges from God, yet holiness never received the least scourge from God.
There is a tru•h in this, God doth correct many who fear him, but he doth not correct •ny one for fearing of him; many holy persons are afflicted, but no man was ever afflicted for his holinesse. God hath made many promises to the godly man, that he will reward him, and doe him good. Say to the righteous it shall be well with him. Godlinesse is profitable for all things, having •he promises of this life, and of that which is to come. Therefore no man needs feare that God will hurt him for his holinesse: though a holy man may receive many rods and scourges from God, yet holinesse never received the least scourge from God.
1Again, as fear is taken Actively for Religion, or for holiness, the sense may be given thus, in pursuance of the fourth signification of the word Reprove, before explained, When God comes to judge thee, or when he declares what thou art, he will not look to thy fear only, to thy profession of Religion, and holiness, and over-look or wink at thy sins; and therefore he presently subjoins, Is not thy wickedness great? Hereby arguing, that no mans piety is so perfect, that thereby he can be accounted just or righteous in the sight of God, or that a mans profession, yea and practice of Religion is of no value, either to escape the punishment of his sin, or to deserve a reward at the hands of God. Some expound that (Psal. 50.8.) in a parallel sense to this, the Original word being the ⟨p. 29⟩same. I will not reprove thee for thy Sacrifices (which is the same with Fear in the Text, according to this Interpretation, being put for all outward worship or religiousness) or for thy burnt-offerings continually before me; For those words, to have been, which our Translators supply, may be left out, and the sense remain perfect: Or if those words be continued, then the negative particle not, is (as in many Scriptures it is) to be reassumed out of the first part of the Verse, and the whole read thus, I will not reprove thee for thy sacrifices, or for thy Burnt-offerings not to have been continually before me. That is, I will not charge thee with a neglect of outward duty or worship, the inward and spiritual (of which he speaks, ver. 14.2) being that which is most pleasing unto me. Now as to the paralleling of this place in the Psalms, with the sense of Job's Text now under hand, we must read them thus, I will not judge thee for thy Sacrifices, that is, when I determine concerning thy righteousness, I will not do it by having an eye to or respecting thy Sacrifices, thy religious course and exercise of holiness, though thou hast bin much yea even continually conversant in them; I shall only argue and declare thee righteous as thou trustest in me and by Faith takest hold of my Covenant. Thus as the Lord is conceived saying in the Psalm, I will not judge or declare thee righteous for thy Sacrifices, so here Eliphaz, will he (that is certainly he will not) judge or declare thee righteous for thy fear?
And so the latter part of the Verse may receive the same Exposition, Will he enter with thee into judgment, namely for thy fear? Will God deal with thee upon the account of thy piety? And when he comes to justify thee, will he impute that to thee? Or when God enters into judgement with thee, will he suffer thee to present thy fear, thy piety, or goodness to him, and so thereby answer his plea, or take away the action which he brings against thee? When God enters with us into judgement, we may boldly plead our interest or Faith in the Mediator, but we must not plead our fear, the Grace or Holiness either of our persons, or of our services.
And so the latter part of the Verse may receive the same Exposition, Will he enter with thee into judgment, namely for thy feare? Will God deale with thee upon the account of thy piety? And when he comes to justifie thee, will he impute that to thee? Or when God enters into judgement with thee, will he suffer thee to present thy fear, thy piety, or goodnesse to him, and so thereby answer his plea, or take away the action which he brings against thee? When God enters with us into judgement, we may boldly plead our interest or Faith in the Mediator, but we must not plead our fear, the Grace or Holinesse either of our persons, or of our services.
Thus we see the Doctrine of the Text according to this Exposition, and the Active signification of the word Fear, carrieth in it the very life and spirit of the Gospel. All the worth ⟨p. 30⟩and merit of our works as to righteousness, is nulled and laid prostrate, and we taught to glory in nothing but the free gift and grace of God by our Lord Jesus Christ.
Thus we see the Doctrine of the Text according to this Exposition, and the Active signification of the word Feare, carrieth in it the very life and spirit of the Gospel. All the worth ⟨p. 30⟩and merit of our works as to righteousnesse, is nul'd and laid prostrate, and we taught to glory in nothing but the free gift and grace of God by our Lord Jesus Christ.
Secondly, As Fear is taken passively, Will he reprove thee for fear of thee? That is, is God afraid of thee, doth he pick quarrels with thee for fear of thee? Or seek occasions against thee when there is none? only lest thou shouldest stand in his way, or be a detriment to him. This appears plainly to be the sense of our Translators.
Secondly, As Fear is taken passively, Will he reprove thee for feare of thee? That is, is God afraid of thee, doth he pick quarrels with thee for fear of thee? Or seek occasions against thee when there is none? only lest thou shouldest stand in his way, or be a detriment to him. This appears plainly to be the sense of our Translators.
Whence Observe, God is above the fear of the Creature.
Whence Observe, God is above the feare of the Creature.
As in the former Verse God is above any advantages or hopes that the Creature can give him, so he is above the fear of any hurt that the creature can do him. As the goodness or righteousness of man cannot benefit the Lord, so the wickedness and sinfulness of man cannot at all impair the eternal glory and happiness of the Lord. Though the wickedness of man be a darkening to the manifestations of his glory (and for that wicked men shall be judged) yet as to his essential glory all the wickedness in the world cannot darken that, nor be the least abatement to it. Will he reprove thee for fear of thee? No, man cannot hurt the Lord by all his wickedness, and therefore
As in the former Verse God is above any advantages or hopes that the Creature can give him, so he is above the feare of any hurt that the creature can doe him. As the goodnesse or righteousnesse of man cannot benefit the Lord, so the wickednesse and sinfulnesse of man cannot at all impaire the eternall glory and happinesse of the Lord. Though the wickednesse of man be a darkening to the manifestations of his glory (and for that wicked men shall be judged) yet as to his essential glory all the wickednesse in the world cannot darken that, nor be the least abatement to it. Will he reprove thee for feare of thee? No, man cannot hurt the Lord by all his wickednesse, and therefore
The punishment which God layeth upon wicked men is not after the manner of men. God doth not punish as man punisheth.
Eliphaz here speaks of that wch is often indeed a true ground among men why they reprove or punish other men. Some reprove others upon a vain fear of them, and some upon a just fear of them. Why did the Jews accuse and reprove Christ? Was it not for fear of him? at least they pretended a fear, why else were they so hasty to have Jesus Christ brought to judgement? (John 12.47, 48.) Then gathered the chief Priests and Pharisees a Council, and said, what do we? for this man doth many Miracles, if we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and Nation. They Crucified Christ for fear (though it was but a vain fear) that he would be the ruin of their state; the Romans must needs come and destroy them if they let him alone. ⟨p. 31⟩Fear makes men cruel, and they are most ready to hurt others, who continually suspect hurt from others. It hath been an ancient Observation, that Cowards are murderous and revengeful; while a man fears that such a man will be his ruin, he ruins him if he can, and removes that out of his way which he supposeth standing in the way of his own safety. Why did Pharaoh give Command to slay the Male-Children of the Jews, and oppress that people? It was upon a vain or cowardly fear, Come let us deal wisely with them, lest they multiply, and it come to pass that when there falleth out any war, they join also with our enemies, and fight against us, and so get them up out of the Land, (Ex. 1.10) It is said at the 7th verse of that Chap. that the children of Israel were fruitful and (God fulfilling herein his promise made to Abraham) increased abundantly, and multiplied and waxed exceeding mighty, and the Land was filled with them. When God thus cast a gracious eye upon them, Pharaoh and his Counsellors cast a jealous eye upon them; and began to suspect their multiplying might at last diminish him, that their rising might prove his ruin. Therefore upon reason of state he must find out a way to suppress and keep them under as slaves and bondmen, whom his Ancestors received as welcome guests, and had to that day, enjoyed as faithful friends. Pharaoh being captivated with this fear, saw no way to free himself, but by taking away the freedom of that whole People.
Eliphaz here speaks of that wch is often indeed a true ground among men why they reprove or punish other men. Some reprove others upon a vaine fear of them, and some upon a just fear of them. Why did the Jews accuse and reprove Christ? Was it not for fear of him? at least they pretended a fear, why else were they so hasty to have Jesus Christ brought to judgement? (
As some through the prevalency of their own fears dare not do justice, so others through the prevalency of fear do that which is unjust. Take one instance more, why did Herod (Matth. 2.) send out to slay all the Children? It was for fear of the King of the Jews, he was afraid of Christ, and therefore that he might murder him, he gave that horrible sentence to slay all the Infants. Again, some reprove and judge upon a due fear, for as Tyrants and wicked men are full of fear because full of cruelty, and have suspicious thoughts that others will wrong them, because they have a mind to wrong every man: so just and righteous Magistrates when they see evil working, they must reprove and punish it lest it spread to the endangering of the public Peace. This is a just fear, and such as becomes a man, even a man of courage and integrity; ⟨p. 32⟩such may fear that if seditious spirits be let alone,1 they will undermine a whole Nation, and destroy thousands. A Magistrate reproves and Judges Thieves and Murderers out of fear that if they increase no man shall live quietly. Such as either openly or secretly contrive evil against a Nation, the Magistrate from a just ground of fear deals with them & reproves least they should disturb or infect the whole.
As some through the prevalency of their owne feares dare not doe justice, so others through the prevalency of feare doe that which is unjust. Take one instance more, why did Herod (Matth. 2.) send out to slay all the Children? It was for fear of the King of the Jewes, he was afraid of Christ, and therefore that he might murther him, he gave that horrible sentence to slay all the Infants. Again, some reprove and judge upon a due fear, for as Tirants and wicked men are full of fear because full of cruelty, and have suspitious thoughts that others will wrong them, because they have a mind to wrong every man: so just and righteous Magistrates when they see evil working, they must reprove and punish it lest it spread to the endangering of the publick Peace. This is a just fear, and such as becomes a man, even a man of courage and integrity; ⟨p. 32⟩such may feare that if seditious spirits be let alone,
But the Lord doth not reprove any man for fear of him, he is of such infinite strength and stability, so far out of the reach of all the plots and contrivances of the wicked, that he needs not call them to account lest they should hurt his state, pull him out of his Throne, spoil his Kingdom, or get his Dominion from him; the Lord is not afraid of any of these things, but the true reason why the Lord reproves wicked men, is, because he hates their iniquities, and is a God of truth and judgment. Though Magistrates may punish not only out of the love of Righteousness and Judgment, but because they fear a State may be ruined if they do it not, yet the Lord hath none of this fear, in regard of his State, but he doth it merely out of love to justice, and as a hater of wickedness.
But the Lord doth not reprove any man for fear of him, he is of such infinite strength and stability, so far out of the reach of all the plots and contrivances of the wicked, that he needs not call them to account lest they should hurt his state, pull him out of his Throne, spoile his Kingdome, or get his Dominion from him; the Lord is not afraid of any of these things, but the true reason why the Lord reproves wicked men, is, because he hates their iniquities, and is a God of truth and judgment. Though Magistrates may punish not only out of the love of Righteousnesse and Judgment, but because they fear a State may be ruin'd if they do it not, yet the Lord hath none of this fear, in regard of his State, but he doth it meerly out of love to justice, and as a hater of wickednesse.
He reproves man because he hath sinned against him, not because he is afraid of him, as Eliphaz shows in the words which follow.
He reproves man because he hath sinned against him, not because he is afraid of him, as Eliphaz shews in the words which follow.
