How much less shall I answer him, and choose out my words to reason with him?
~ Job 9:14
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
~ Isaiah 45:9
Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.
~ Job 40:2
The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.
~ Deuteronomy 29:29
An Exposition on Job 33:13, by Joseph Caryl. The following contains an excerpt from his work. Printed in 1661.
Vers. 13. Why dost thou strive against him, for he giveth not account of any of his matters?
The words are a reproving question; As if he had sayd, Thou dost ill, very ill to strive. There is a four-fold striving, three of which are held forth in Scripture under the word of the text.
First, There is a striving with outward force and power, ei∣ther personally man with man (properly called contention) or more generally, nation with nation, properly called warre.
Secondly, There is a legall striving, a striving by way of plea, about matters of right and title. The word in the text chiefly imports such a judiciary striving, a strife in law, when the adverse party or Plaintiffe impleads and commenseth his suit against the Defendant. Striving is taken in this sence and joyned with war∣ring in the description of that contest which Jephtah had with the King of the Children of Ammon (Judg: 11.25.) And now art thou any thing better then Balak the son of Zippor king of Moab? did he ever strive against Israel? or did he ever fight against them? That is, did he either make warre with Israel, or did he so much as challenge and plead his right to their land by law? That other name which Joash Gideons father occasionally gave him (Judg: 6.31, 32.) takes part from this word; Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath throwne downe his altar. As if he had sayd, Let Baal come and enter his action against my Son if he please; and let my Son alone to answer him.
Thirdly, There is a logicall striving, or a striving by dint of argument and reason. Thus disputants strive; and Books of con∣troversie about matters of faith and worship are called Bookes of Polemicall Divinity. Nor indeed hath any kind of strife been carried on with higher and hotter animosities then those manna∣ged by tongue and pen in writing and disputing.
Foutthly, The word is applyed to any angry passionate chide∣ing and complaining. Thus ’tis used in that famous history (Exod: 17.) where th• people of Israel (having journeyed from Sin and pitched in Rep••••m, v. 1.) did chide with Moses: from which act (v: 7th) He called the place Massa and Meribah, because of the chideing of the chidren of Israel, and because they tempted the Lord, sayi•g, Is the Lord among us or not? Because the people of Israel strove with Moses, or rather with God himselfe, There∣fore to keepe them under the sence of this sin and provocation, Moses called the name of the place Meribah, which signifieth Striving. In this last sence, as striving is used by way of chide∣ing and complaining we are to understand it here. Why dost thou strive against him? (saith Elihu) That is, why doest thou chide and complaine about the dealings of God with thee? or because he will not render thee a reason of his dealings with thee in this affliction. Job made many striving and chideing complaints, his first were eminently such (Chap: 3.11.) Why dyed I not from the womb? why did I not give up the ghost when I came out of the belly? why did the knees prevent me, or why the breasts, that I should sucke? He chideth hard about the hardnesse of his conditi∣on in this life, who chideth because he liveth. Read him in the same language (Chap: 10.18.) and in a language not much unlike it in severall other places. Yea Job doth (I say not formally yet vertually) call out or challenge God more then once to plead with him, and make good his cause against him. Why dost thou strive with him? For he giveth no account of any of his matters.
The word signifieth properly to answer, and so the text might well enough be rendred here out of the originall, he answereth not. Mr Broughton saith, He will not speake for all his dealings. If If any man demand of God a reason of his doings, he may chuse whether he will give it him or no: He will not be brought to a reckoning: He will not, he needeth not to answer, or give an account of any of his matters, or, of any of his words.
‘Tis frequent in the Hebrew to expresse matters or things, by this word, which in strictness signifieth but a word. (Chap: 19.28.) Seeing the root of the matter (the text is the root of the word) is found in me. So here, He giveth not account of any of his words or matters. Againe, The originall saith, He giveth not ac∣count of all his matters. We translate full and right to the sence, when we say, He giveth not account of any of his matters. For the meaning of Elihu is not that God giveth an account of some (though that be a truth) but not indeed of all his matters, he hath some reserved cases and counsels, but his meaning is, that he is not oblidg’d to give any man an account of so much as of any of his matters. And then, that universall is to be taken distribu∣tively, A•l for any. So we render it (Psal: 147.20.) where the Psalmist shewing the speciall priviledges of Gods people, saith, He hath not dealt so with all nations; We translate, more empha∣tically, He hath not dealt so with any nation. God was so far from giving the same priviledge to all nations, which he gave to his Israel, that he gave not the same to any nation. As if he had sayd, God hath honoured his peculiar people with peculiar favours, goe en∣quire and search all the nations of the world, and ye shall not picke out a people upon whom God hath bestowed such rich and precious mercies, as he hath upon his Israel. And to this day the Israel of God in every nation enjoy such spirituall priviledges and mercies as the Nations with whom they are civilly mingled know not of. But, to the poynt; Thus here, He giveth not account of all; that is, not of any of his matters.
Most of the Greeke translaters render (according to the strict∣nesse of the letter) not matters but words: Why dost thou strive with him? for his words are such as to wh•ch none can answer. As if the meaning of Elihu were; when God speakes, no man is able to reply upon him, or contradict him. His sayings are indeed irre∣fragable. Thus they glosse their translation; Why dost thou call him into Judgement, or strive with him? for all his speeches are such as cannot be contradicted. If God oppose, who can answer, and if God answer, who can oppose him? That’s a good sence, though not a good translation.
Some others interpret the latter part of the verse as contain∣ing Job’s answer to the question put by Elihu in the first part of it; Why dost thou strive with God? (saith Elihu) To which Job is sup∣posed, replying, Because he gives me not an account of my matters; God doth not answer to my words, and therefore pardon me if I complaine or strive with him: I hope while I am thus unanswered you will hold me excused if I move againe and againe, yea, even strive for an answer. But the Grammar of the text is against this reading, the words being plainly in the third person, his matters, not in the first, my matters; and ’tis too great a boldnesse with the text, to make such a change in the translation. Besides ’tis more agreeable to the scope of the place, to take the latter part of the verse as a reason given by Elihu, why Job should not strive with God, then to take it as a reason given by Job why he did.
I find a learned translater among the Modernes, who taking the latter part of the verse as a reason given by Job of his striving with God spoken of in the first, yet keepes to the third person; Why dost thou strive with him? Because he will not give an answer (or an account) of all his matters. As if Elihu had sayd, I plainly perceive the cause why thou (O Job) art so unquiet, and still per∣sistest striving with God, ‘Tis even because he doth not answer thy so often repeated desire, to summon thy appearance before him, and then to give thee an account of his proceedings with thee. But consider, man? art thou well in thy wits? knowest thou what thou dost, or sayest? wilt thou a poore narrow-hearted creature take it ill at the hands of the great God, and as it were strive with him, btcause he doth not render a reason of all his matters, and expound all his doings unto thee? The argument may be formed thus.
He is not just or right who striveth with God, because God doth not give him a reason of all his actions and administrations.
But thou seemest to strive with God, because he hath not given thee an account or reason of his administrations towards thee; there∣fore thou art not just.
This is a faire and proper sence; yet I shall keepe to our read∣ing, and make this latter part of the verse, as a ground or reason given by Elihu why Job ought not to strive with God, as those two other readings make it a reason why he did; As if Elihu had sayd, Why dost thou strive against him? Consider as God is greater then man, so he is absolute in his greatnesse, or his is a soveraigne Greatnesse. For he giveth not account of any of his matters.
This I conceive the best and clearest rendring of these words, which thus understood yeilds us severall usefull observations: First, upon the whole matter, thus: Gracious men doe not alwayes hold out the same gracious frame of spirit.
There was a time when Job was far from striving with God, far from doing or speaking any thing which had the least shadow or savour of it. Time was, when Job was altogether for, and in submitting to God; Let God doe what he will with him, he had not a word to say against him. After all the sad reports and mes∣sages which were brought to him of the devastation of his whole estate in the field, yea of the disasterous death of all his children in one day, and at once; did Job strive with God? did he utter one word of complaint, or so much as of any dissatisfaction? No, not one, but gave Glory by this confession; The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. Was not here a cleare yeilding of himselfe up to God, to doe what he would with him? Did he not freely lay himselfe low, when God had layed him at the lowest? who ever heard or read of a more perfect worke of patience in a meere mortall man? Yet in the process of the business, Job did not only speak such words as carried a shadow of striving with God, but were reall strivings and uncomely pleadings with him. His heart did not retaine that first sweet submissive frame throughout the affliction, which ap∣peared to admiration at the beginning of it. The state of grace abideth alwayes, ’tis not (as some affirme) loseable; ’tis not, like the best things of this world perishing. But though a state of Grace abideth alwayes, yet every mans grace (if any mans) doth not alwayes abide in the same state. A true frame of grace shall never be destroyed, but the heart of a gracious man doth not al∣wayes continue in the same frame. The heate of grace may be cooled, the hight of it abated, the strength of it weakned, and the beauty of it faded. He that a while agoe walked and acted very humbly, may upon another temptation act very proudly, and walke as if he were above all his brethren. He that one while hath act∣ed very self-denyingly, may at another time act very self-seek∣ingly. He that hath acted very lovingly, (the very law of love being stamped upon his words and workes) may at another time act very unlovely and lovelesly, and doe things which are very much beside and below, yea contrary to the fulfilling of that roy∣all Law; He may be so far from bearing his brothers burden, (which is the fulfilling of that law of Christ, Gal: 6.2.) that he may be a burden to his brother. And while at one time you might have done and spoken almost what you would to him, and he could beare it, at another time, doe what you can, or speake what you can, he is offended. Such changes and varieties are found upon the most gracious frames of spirit, which the best of Saints have in this world: We have only this to hold to, the state of grace is unchangeable, and we are waiting for such a frame of grace as shall never change. That gracious frame in which the hand of God will set us up in the day of our resurrection to glory, shall never change, nor decline a haires breadth to all eternity. We shall be as pure, and as holy, and as spirituall, and as heavenly, and as meeke, and as full of the praise of God for ever, as ever. As full to eternity as in the very first moment in which that glorious frame shall be set up. But in this life to how great a degree of grace soever we attaine, we seldome retaine the same degree, but are flowing and ebbing like the water, waxing and waining like the Moone. Job was sound striving with God, who a little before had so humbly submitted and was so fully resigned unto him.
Secondly, Observe.
There is a spirit in man very apt to strive with God.
Doe ye thinke (saith the Apostle, Jam: 4.5.) that the Scrip∣ture saith in vaine, The spirit that dwelleth in us, lusteth to envie, or (as the margin hath it) enviously; surely no; the Scripture doth not speake this in vaine, and if any thinke it doth, their thoughts are vaine. Now, as there are lustings in men to envie against their brethren, because of the gifts and good things of God which they enjoy; so there are lustings in men to discontent against God, because of the evills which themselves suffer. When God seemes to contend with us, we really fall to contending with God. The waters of Meribah will be an everlasting winess of this; of which Moses sayd (Numb: 20.13.) This is the water of Meribah, be∣cause the children of Israel strove with the Lord, and he was sancti∣fied in them. The Apostle doth more then intimate this readiness of man to strive with God, while by a vehement expostulation he checks it, and reproves all men for it. (1 Cor: 10.22.) Doe we provoke the Lord to jealousie? are we stronger then he? They pre∣sume much upon their strength, who are forward to strive, they especially who provoke and challenge others to strive with them. There is a spirit in man which stouts it with God, even to a pro∣vocation of strife with him.
But you will say, When may we be sayd to strive with God? I answer, we doe it these foure wayes.
First, Man striveth with God by disobeying his commands; that’s a strife with his holiness. The lawes of God beare the image or stampe of his holiness. All disobedience is an unanswe∣rableness to the Law, wilfull disobedience is a making voyd the Law. He that is resolved to sin, wisheth there were no Law to stop him from sinning, or to punish him when he hath sinned. What greater strife can be raised against the Law-giver, then to wish he had given no such Law?
Secondly, Men strive with God, by not believing or distrust∣ing his promises. That’s a strife with his faithfulness, or with his power. Unbeliefe is one of the worst wayes, if not the worst of all the wayes of striving with God. The reason why that place at the rock in Horeb was called Meribah (Exod: 17.7.) was be∣cause the people did not believe. They thought they must dye with thirst in the wilderness when they saw no water. They fell to this sin againe a second time upon the like occasion, while they abode in Kadesh (Numb: 20.1, 2, 3.) And as the people strove there with God by their rebellious unbeliefe, so also did Moses and Aaron by their unbeliefe, that God would give water to such rebells, as it follows in the same Chapter (v. 10, 11, 12.) There is no sin so often, or so properly called a provocation as unbeliefe is. Yea by unbeliefe we strive so much with God, that we are sayd to weary him (Isa: 7.13.) O how doe they weary God, who either thinke him so weake that he cannot, or so unfaithfull that he will not make good his word, or performe his promises! The first of these is alwayes in unbeliefe, the latter often.
Thirdly, We strive with God by not bearing his hand, or by our impatience under the cross which his hand layeth upon us: while we quarrell with the rod, we quarrell with God who cha∣steneth us with it. This was the most speciall way in which Job strove with God; and the sinfulness of it, hath been severall times toucht upon in this booke.
Fourthly, any murmuring word about, yea any discōtented thought with our owne condition, though not vented by words, though it be kept in, and lye close in the bosome, is a striving with God. And so likewise is any tumultuating thought about his provi∣dences towards others, and his stating of affaires in the world.
Now as there is such a sinfull principle in man to strive with God; so considering, as hath been shewed, how many wayes it workes (and many more wayes of its working might be shewed, this, I say, being considered) we may be found striving with God before we thinke of it, yea while we oppose the very thought of it. Therefore (as Gamaliel warned the Jewes, saying (Acts 5.39.) Take heed what ye doe, lest haply ye be found even to fight against God; Those Jewes did not thinke their opposing the Mes∣sengers and Ministers of Christ, was a fighting against God; But Gamaliel told them plainely it was. So in many other cases, we may do & say that which brings us under the same charge of stri∣ving with or against God, though we have no purpose (as Job had not) to strive with him.
Againe, As this text sheweth us Job striving with God, so it sheweth us Elihu striving with or questioning Job about it. This question or expostulation, Why dost thou strive with him? was a chideing severe reproofe of him for doing so.
Hence note.
For man to strive with God is most uncomely.
Doth it suite the condition, or become the state of man to doe so? it doth not become man as a creature to strive with God, much lesse as a new creature, as a professed servant of God, as a Saint, as a Christian. We never act so unlike either creatures, or new creatures, Saints, and Christians, as when we strive with God. ‘Tis a shame for a childe to strive with his father, or for a servant to strive with his Master, how much more for a creature to strive with his Creator, man with God?
Fourthly, The rebuke which Elihu gave Job, did not only im∣port the uncomelinesse of his striving with God, but the sinful∣nesse of it.
Hence note.
To strive with God (in any of those wayes before described) is a sin exceeding sinfull.
How extreamly sinfull it is for man to strive with God, ap∣peares by all the relative duties of man to God: Every servant and son of God, is bound, first, to submit to God; is it not ex∣ceeding sinfull to strive where we ought to submit? Secondly, Every godly man by these relations to God, is bound to be con∣tent with (which is more then barely to submit to) all his deal∣ings; Doe not they sin, who in stead of being content, strive with God because he deales so with them? Thirdly, Man ought, not only to be content, but to be well-pleased with what God doth; How farre are they departed from a well-pleasednesse with God, who strive against him, which is an act of high displeasure? It is sayd of David (2 Sam: 3.36.) Whatsoever the King did pleased all the people. The people did not say to David their King, doe what you will, we will be pleased with it; But David was so gra∣cious a Prince, so good a King, that he did nothing that was just∣ly displeasing to the people. ‘Tis more then comes to the share of a man, though a King to say, Let him doe what he will, we will be pleased with it, but ’tis certainly our duty to say to God, Doe what you will, doe your pleasure with us, and to us, we will (through grace) be pleased with it. Is it not very sinfull to strive with him about any thing he doth, in and with all whose doing we ought to acquiesse, and be well pleased?
Fifthly, These words, Why dost thou strive with him? import a high presumption in those who doe so.
Hence observe.
Striving with God is a presumptuous sin.
The Prophet saith, (Isa: 45.9.) Woe unto him that striveth with his maker. Let the potsherd strive with the potsherds of the earth: Shall the clay say to him that fashioneth it, what makest thou? or thy work he hath no hands? When the Prophet saith, Let the potsherd strive with the potsherds of the earth; his meaning is, let man strive with man, but let not any man presume to strive with his maker; for then the potsherd striveth with the potter. In all which he doth not encourage man to strive with man, (though his match) but sheweth how insufferable a boldness it is for any man (how matchlesse soever among men) to strive with God. The King of Judah having sent a challenge to the King of Israel, He returned this answer (2 Kings 14.9.) The thistle that was in Lebanon sent to the Cedar that was in Lebanon, &c. As if he had sayd, What a presumption is it for a thistle to equall it selfe with a Cedar? and therefore he adviseth (v. 10.) Thou hast indeed smitten Edom, and thy heart hath lifted thee up: glory of this and tarry at home; for why shouldest thou meddle to thy hurt, that thou shouldest fall, thou and Judah with thee? As if he had sayd, thou canst get nothing by medling with me but blowes, and most probably, thine owne ruine to boote. Now if an earthly King shall look upon it as a presumption for another King his equall in dignity to contend with him, how much more may the God of heaven, who is King of Kings, and Lord of Lords, count it an high presumption for any man, though the greatest King on earth, to strive with him?
Sixthly, We use to say to those who act foolishly, Why doe you thus? And therefore when Elihu saith to Job, Why dost thou strive against him?
We learne.
Striving with God is a foolish and a most irrationall thing.
Sinners are fooles, all sin is folly, irrationallity is stampt upon every sin. Striving with God is a sin so eminently foolish as may carry away the bell, for foolishnesse, from all other sins. I will give you three things, to shew why it must needs be so.
First, We cannot helpe our selves by striving with God. Christ argues the folly of inordinate cares from this ground (Math: 6.27.) Which of you by taking thought can adde one cu∣bit unto his stature? It is not mans care, but the presence and blessing of God which encreaseth both the stature of man and his estate. Cares may breake our sleepe, yea breake our hearts, but they cannot fill our purses, nor heighten our persons, either in a naturall or in a civill notion. Is it not then a foolish thing to take inordinate care? is it not greater folly to strive with God? Seeing as by caring you cannot get any of the good things of the world, so by striving with God, you cannot get off any of those evills which he layeth upon you. Secondly, Is it not a very foo∣lish thing to strive with God, seeing we are so farre from helping our selves out of trouble by it, that we doe but increase our trou∣ble, and the more entangle our selves by it? What doe we by strugling but straiten the bonds of our affliction, and get weari∣nesse, in stead of expected ease? till we are quiet with God, how can we hope that he should send us quietness? Thirdly, It is a foolish thing to strive with God, because by striving with him in reference to any misery that is upon us, we hinder our selves from taking comfort in any remaining mercy. Though God takes away many mercies, yet while life remaineth there is somewhat of mercy remaining. When Job was stripped to his skin, yet he had somewhat left, which was a ground of his blessing God. The greatest loosers have somewhat left, they escape at least (as Job sayd he did at worst, Chap: 19.20.) with the skin of their teeth. But while we strive with God about the mercies we have lost, we loose the comfort of all the mercies we still enjoy. And is it not extreame folly to deprive our selves of what we have by com∣plaining about what we have not? Why dost thou strive? Thus much from the emphasis of the former part of the verse, as ’tis put into a chideing or reproving question, Why dost thou strive against him? From the latter branch.
He giveth not account of any of his matters.
Observe.
First, The power and dominion of God is absolute.
God is not subject to any reckonings with man whatsoever he doth. He that may doe what he will, and can doe nothing but what is right, neither may nor can be brought to any account for what he hath done. He that is unaccountable is absolute in power.
Further, God needs not give man any account, upon these three grounds. First, He oweth no man any thing; He hath re∣ceived nothing of us, and if a man hath not received, he needeth not account. They that have any trust from men, are to give ac∣count. But what hath God received from man? Man receives his all from God. Why then should God give any account?
Secondly, Consider, the Lo•d hath wronged no man, nor can he. He is infinitely just and righteous in all his wayes; He not only doth just things, but things are just because he doth them. Why should he give an account of any of his matters, who nei∣ther doth nor can doe any matter which is un•ust. If we knew and were fully assured of a man (in whose hands we have trusted much) that he were so just, that he would not (though he had opportunity) deceive us of a farthing, we would never call him to an account. As it is sayd of those treasurers in the story of the Kings (2 Kings 12.15.) They reckoned not with the men into whose hand they delivered the money to be bestowed on workmen, for they dealt faithfully. An example hardly to be parallel’d in an age by the sons of men. Many are more desirous of trusts, then carefull to discharge them; They love to have much treasure passe through their hands, that some of it may, in passage, slip into their owne pockets and purses. Justice and faithfulness are rare Jewels among men, and therefore it is but need they should have a check upon them, and be called to an account. But the holy God is altoge∣ther just and faithfull, therefore to what purpose should he be cal∣led to an account. Let us rest quiet in this acknowledgement, That he whose will is the highest reason, can doe nothing without reason. Man was created under God, and then he returnes to the order of his creation, when he prefers the judgement of God, even when he doth not understand it, before his owne.
Thirdly, There is no man, no nor Angel, that hath any au∣thority to call God to an account. They that are accountable to others, are under their power, either as being in degree above them, or as having made a compact & covenant with them (though their equalls) to give them an account. But who shall call God to an account, who is higher then the highest? And though God hath condiscended to make a covenant with man, and therein given him assurance that he will doe him good, yet God hath en∣gaged himselfe to give us an account how or in what way he makes good or performes his Covenant. Man must give an ac∣count to God how he hath performed the Articles of the Cove∣nant, not God to man. As man is a fraile dying creature, so he is an accountable creature (Luke 16.2.) Give an account of thy Stewardship, for thou mayst be no longer Steward (Rom: 14.12.) So then every one of us shall give an account of himselfe to God. God will call every man to a strict account of his receits and ex∣pences, what talents of time and opportunities of parts and abili∣ties, of power and Authorities, have been put into his hand, as also how he hath husbanded and improved them. We, alas poore creatures, by striving with God, call him (upon the matter) to give us an account of his matters; And in the meane time forget the account which we must give to him of all our matters. It is our duty and will be our wisdome to account so with our selves every day, that we may be ready for our account in that Great and last Audit-Day; And as to remember & prepare for our own account in that day, will keepe us from doing or saying any thing which may be interpreted a calling of God to an account all our dayes: so that remembrance will make us strive how to im∣prove and be bettered by the afflictions and troubles wherewith we are exercised in the world, in stead of striving with God, be∣cause he puts us upon those severer exercises; for how we have improved our afflictions will be one part (and that a very consi∣derable one) of our account to God in that day.
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