An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

Vers. 9. I am cleane without transgression, I am innocent, nei∣ther is there iniquity in me.

This thou hast sayd, and this I charge upon thee as a great ini∣quity. For the clearing of these words, I shall doe these foure things, because upon this charge the whole discourse of Elihu throughout the Chapter depends.

First, I shall give the sence and explication of the words as here expressed by Elihu, and some briefe notes from them.

Secondly, I shall shew what matter of accusation, or of fault there is in these words of Job, as brought by Elihu in charge a∣gainst him, or how sinfull a thing it is for any man to say he is without sin.

Thirdly, I shall enquire what ground Job had given Elihu to charge him with saying these things.

Fourthly, (which followeth upon the third) I shall inquire whether Elihu dealt rightly and fairely with Job, in bringing thi sore and severe charge against him.

First, To open the words, as they are an assertion, Thou hast sayd, I am cleane without transgression, I am innocent, neither is there iniquity in me. Some distinguish the three terms used in the text, as a deniall of three severall sorts of sin. First, That, by being cleane without transgression, he intends his freedome from sins against sobriety, or that he had not sinn'd against himselfe. Secondly, that, by being innocent, his meaning is, he had not done impiously against God. Thirdly, that, by having no iniquity in him, he cleares himselfe of wrong done to man. These three sorts of sin, containe sin in the whole latitude of it. All sin is either against our selves, strictly called intemperance, or against God, strictly called impiety, or against man, strictly called unrighte∣ousnesse. But though this hath a truth in it, as to the distinction of sins, yet it may be over-nice to conclude Elihu had such a di∣stinct respect in these distinct expressions; And it may be que∣stioned whether the words will beare it quite thorow. There∣fore I passe from it and leave it to the readers Judgement.

Further as to the verse in generall, we may take notice, that the same thing is sayd foure times; twice affirmatively, I am cleane, I am innocent; And twice negatively, I am without trans∣gression, There is no iniquity in me.

I am cleane without transgression.

The word which we render cleane, implyeth the cleanest of cleannesse; 'tis rightly opposed to the word transgression, which signifieth, a defection or turning off from God. Every sin in the nature of it, is a defection from God; but some sins are an in∣tended or resolved defection from him. Some even throw off the soveraignty of God over them, and his power to command them, not being willing to submit their backs to his burden, nor their necks to his yoke. These are justly called sons of Belial, they not only transgresse the Law, but throw off the yoke of Christ from their necks, and his burden from their shoulderS, and say (like them, Luke 19.14.) We will not have this man reigne over us. So then, when Job sayd, I am cleane without transgression, he may be very well understood thus; Though I have many failings, yet

I am free from defection, though I have many weaknesses, yet I am free from rebellion and obstinacy. I still retaine an entire love to God, and am ready to submit to his will, though I often find my heart, through corruption, rising up against my duty; I am tur∣ned aside through the strength of temptations, but I turne not aside through the bent of my affections. This doubtlesse or somewhat like this was Job's sence when ever he sayd, I am cleane without transgression.

Hence note.

First, Transgression is a pollution, or, Sin is a defilement.

If once men step over or besides the line and rule of holinesse the Law of God (which to doe is transgression) they become un∣holy. Job supposed himselfe uncleane, if guilty of transgression. Sin is an uncleane thing, and it maketh man uncleane. This the Church confessed (Isa: 64.6.) We all are as an unclean thing, or person; As if they had said, Time was, when there was a choice people among us, who kept themselves pure from common de∣filements; But now the contagion and corruption is so epidemi∣call and universal, that the whole body of our people lookes like a lump of filthinesse and uncleannesse. We are over-spread with a loathsome Leprosie from head to foote, from top to toe. Ho∣linesse keeps us faire, and righteousnesse sweet.

Secondly, Note.

A sinlesse person is a cleane person.

When we arrive at perfect freedome from sin, we shall be cleane indeed, perfectly cleane. And according to the degree or proportion of our freedome from sin in this world, is our clean∣nesse in this uncleane world.

Secondly, Thou hast said, I am innocent; so we read; There are two significations given by the learned, which are of very use∣full consideration for the clearing up of this text. First,* 1.1 the He∣brew word which we translate innocent, is derived from a roote which signifieth to hide, to cover, or protect; And that two wayes; First, to protect actively, or to defend others; Secondly, It notes protection passively, or to be protected by another. Some conceive that Elihu here intended it of Job in an active signification, whereas we say, I am innocent, they say, I protect,

and so referre to him, as a Magistrate I have protected the op∣pressed, I have protected those whom the sons of violence have prosecuted. Indeed Job speaks his practice much in that (Chap: 29. 12.) I delivered the poore that cryed, and the fatherless, and him that had none to helpe him; The blessing of him that was ready to perish came upon me, and I caused the widdows heart to sing for joy. Job had been a great Protector of the poore; And by this word the Hebrews expresse an haven or harbour for Ships; Be∣cause harbours or havens are places of protection to Ships; First, they are places of protection to Ships from winds and storms, they are safe places from rocks, shelfs and sands; a Ship in harbour is under protection from the dangers of the Sea. Secondly, A Ship in harbour is under protection from enemies and Pirats; while shee is abroad at Sea, if enemies come shee must shift for her selfe, shee must run or fight, but in the har∣bour she is under the protection of the State or Country where she arriveth. Thus all Magistrates are or should be, a just Ma∣gistrate is a good harbour for all that are in danger of the winds and stormes, of the rocks and rage of wicked men. Good Go∣vernours are an harbour, and oppressors like storms and rocks. That's one sence of the word in the active signification. And ta∣king it in this sence Job asserts highly for his owne honour, while he saith, I have been a protectour of the oppressed, I have been a harbour or a haven to the weather-beaten poore.

Secondly, Others take this protection passively, I have been protected. Job was once protected from all outward evill, from the invasion of devills and evill men. God made such an hedge a∣bout him, that Satan could not touch him. But the sence given of this protection here intended is spirituall, I have been protected from the evill of the world, or from the evill world, I have been kept from that pollution and corruption, which (as the Apostle Peter speaks) is in the world through lust. And that is a blessed, yea the best part of a Saints protection, he is kept through the power of God through faith unto salvation; He is not given up to the de∣filements and apostacy of times or places, the Lord preserves his spirit and his wayes pure and cleane. Our translation, I am inno∣cent, compared with this, I have been kept or protected from sin. The one is a very good exposition and illustration of the other; For innocency is our safety, and integrity our best keeper. Innocency

is our faire haven, and safest harbour. When the windes are high∣est, and the Seas most rough and angry, there; if any where, we may shelter and anchor our selves from the storme and tempest. Thus David prayed (Psal: 25.21.) Let integrity and upright∣ness preserve me; that is, let me be preserved in mine integrity and uprightness. And that he had been so preserved, he tells us (Ps: 41.12.) As for me thou upholdest me in mine integrity. He that can say, I am innocent, shall have cause to say, I am protected; the innocent person is under covert; God protecteth the innocent, yea maketh innocency their protection. Man is never so well shel∣ter'd, as by the righteousness of Christ, and by his own innocency. 'Tis guilt which leaves our breast naked to every dart and thrust.

Againe to come a little nearer to our translation (though this be very significant) I am innocent; 'Tis a negative, I have done no hurt, or I have no guilt upon me. The Rabbins tell us,* 1.2 the word cometh from a roote which signifieth to wash, and so the Chaldee Paraphrase renders, I am washed; Others thus, I am brushed or comb'd; Mr Broughton, I am neat, like a man that hath put on his apparrell decently; some are in a slovenly habit, or their cloaths are foule; but Job could say as to his better part and spirituall cloathing, I am innocent, washed, brushed, comb'd. I have no filth in my skirts, nor foulenesse in my hands. I goe not in the nasty habit of sin, but in the lovely, comely, beautifull dresse of Grace. Thus various is the sence of the word which we translate innocent. Job's conversation was so well ordered, that it had not a plight nor an haire (common infirmities ex∣cepted) amisse or out of order. Our translation gives in his mind fully, yet it is not unprofitable to take in this plenty and copiousness of elegant metaphors rising out of the original words, here rendred, I am innocent. But if we take the word strictly, then to be innocent, is to doe or to have done no hurt, to be harmelesse, and so guiltlesse of the hurt or harme of any.

Hence note.

Sin is an hurtfull thing.

It hurts, first our selves; Secondly, it hurts others in whose sight it is committed, either first by the ill example given them, or, secondly, by injury done to them; either first in their credit, or, secondly, in their estates. Yea, thirdly, sin hurts God him∣selfe;

It hurts God in his honour. Innocency is properly that which doth no hurt; Innocent persons are harmelesse persons; no man ever hurt himselfe, or others, much lesse the name and honour of God, while he holdeth his innocency.

Job's last assertion is;

Neither is there iniquity in me.

* 1.3Iniquity is that pravity either of spirit or action which is contrary to all that righteousness or rectitude which the rule of Gods word requireth. It comprehends both the irregularity of our actions, and the irregularity of our thoughts or conceptions. 'Tis a departure from the way in which, and from the scope and mark, to which we should direct our whole course. Iniquity is an unequall an undue or crooked thing. It turneth others from their right, and is it selfe a continuall swerving from it. So much for the opening of these words, as they are a proposition contain∣ing a charge brought against Job, I have heard the voyce of thy words, saying, I am cleane from transgression, I am innocent, nei∣ther is there iniquity in me.

The second poynt proposed was, to consider what matter of accusation there is in these words. Matters of accusation arise from our evill deeds; That we are not cleane from transgressi∣on, that we are not innocent, that there is much iniquity in us; these are properly matter of accusation. But here Elihu makes it matter of accusation, that Job sayd, he was cleane from trans∣gression, that he was innocent, that there was no iniquity in him. And indeed, to be charged with the greatest transgressi∣on, is not more then this, to be charged with saying, we are cleane from transgression. To say we have no sin, is very sin∣full, to say we are without iniquity, is a saying full of iniquity, (1 John 1.8.) If we say we have no sin (Here is Job saying so, as Elihu chargeth him) we deceive our selves, and the truth is not in us. And (v: 10.) If any man say, he hath no sin, he maketh God a lyar, and his word is not in him. Now what greater sin can there be, if we consider the force of these two verses, then for any man to say he hath no sin? How extreamly sinfull this is, may be shewed in foure things.

First, It is extreame pride for any man to say; I have no sin; What is pride? but an over-reckoning of our selves. When we

value our selves, 'tis best to doe it at an under rate, and to say lesse of our selves (if it may be) then we are, as Paul did, who called himselfe lesse then the least of all Saints; Pride alwayes o∣ver-reckons and casts us up more then we are worth. Some rec∣kon their temporall and many more their spirituall estates at many thousands (as I may say) when upon a true account they are worse then nothing. So did the Church of Laodicea (Rev: 3.17.) Thou sayest I am rich, and encreased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poore, and blind, and naked. They who are soule-blind, can∣not see either how bad they are, or what good they want; No∣thing hinders the sight of our wants so much as a conceit that we are full.

Secondly, It is the greatest deceit, even selfe-deceit, to say or suppose that we are (in this sence) cleane without transgres∣sion; so saith that text of the Apostle (v: 8.) He that saith he hath no sin, deceiveth himselfe. It is bad enough to deceive o∣thers, and woe to them that doe so; but how bad is their condi∣tion who deceive themselves! He is in an ill condition who is deceived by others; But if a man deceive himselfe, where shall he have his amends? Selfe-admirers, and selfe-flatterers, are the Greatest selfe-deceivers. And who or what shall be true to that man, who is false to himselfe?

Thirdly, It is a lye and the greatest lye, (that's more then a bare deceit) for it is such a lye as leaveth no truth at all in us. He that saith he hath no sin in him, hath no truth in him; what hath he in him then, but a lye? Every sin is a lye, and he that saith he hath no sin in him, hath nothing of truth in him; what hath he then in him, or what is he, but a lye? (v: 10.) The word of God is not in him, which is the treasury of all truth; and there∣fore he hath no truth in him, nor can have, till he hath repented of that lye.

Fourthly, (that ye may see there is exceeding much in this charge) To say so, is blasphemy, and the highest blasphemy; Why? Because it makes God a lyar, ••e that saith he hath no sin, doth not only deceive himselfe, but as much as in him lyeth, he makes God a lyar (v: 10.) To deceive with a lye, is the worst sort of deceivings; and what lye is worse then, or so bad as that which makes the God of truth a lyar, and turnes the truth of

God into a lye. Lay these foure considerations together, and then it will appeare how heavie a charge is contained in these words, when Elihu saith he had heard Job say, he was cleane with∣out transgression, he was innocent, and no iniquity in him.

Therefore, thirdly, consider a little further, what occasion had Job given Elihu to say that he had sayd, I am cleane from trans∣gression, &c.

I answer, There are severall passages upon which Elihu might pitch this charge; I will only name foure texts, out of which, possibly this might arise. First, (Chap: 10. 7.) where Job speak∣ing to God himselfe saith; Thou knowest that I am not wick∣ed. He appealed to the knowledge of God himselfe in the thing. The second may be collected from (Chap: 16. 17.) Not for any injustice in my hand, also my prayer is pure. The third, from (Chap: 23. 10.) But he knoweth the way that I take, when he hath tryed me I shall come forth as gold; My foot hath held his steps, his way have I kept and not declined. In the fourth place Elihu might take those words (Chap: 27. 5.) God forbid that I should justifie you, till I die I will not remove my integrity from me. My righteousness I hold fast, and will not let it goe, my heart shall not reproach me as long as I live. All these are Job's assertions concerning his owne innocency, And these or such like passages as these, Elihu ('tis likely) being an attentive hearer, had ob∣served and picked up as the matter of this first part of his charge, Job's self-justification.

Fourthly, and lastly, let us consider whether Elihu did right∣ly bring this charge against Job from these sayings? or whether he dealt so ingenuously with Job as he promised, while from these or the like passages he saith, Job had sayd, I am cleane with∣out transgression, &c.

For answer, first, take notice that Elihu was not the first that had charged Job thus; he had been thus charged by his three friends before. Zophar sayd (Chap: 11. 4.) Thou hast sayd my doctrine is pure, and I am cleane in thine eyes; that is, in the eyes of God. Eliphaz seem••s to say as much (Chap: 15. 14.) What is man that he should be clean? and he which is borne of a woman that he should be righteous? While Eliphaz put these questions, he intimated that Job had made such affirmations. Bildad like∣wise was upon the same strain with him (Chap: 25. 4.) How

then can man be justified with God? or how can he be cleane that is borne of a woman? We see then, this was not the first time by three, that Job had heard this charge, and had made answer for himselfe. And as these charges, so Job's answers have been o∣pened heretofore upon those former passages, and therefore I shall not stay much upon the poynt here. Yet because Elihu re∣assumes this argument, yea makes it his strongest argument a∣gainst Job, I shall a little consider whether he did rightly or no in this thing.

To cleare (which we must remember) that Job's innocency had received a three-fold testimony in this booke.

First, He received a testimony from God himselfe, and that a very notable and glorious one (Chap: 1. 8.) Hast thou consi∣dered my servant Job, that there is none like him in the earth, a perfect and an upright man.

Secondly, He received a further testimony from the pen-man of this book, who having recorded the severall afflictions of Job, and his behaviour under them, repeats it twice (Chap: 1. 21. Chap: 2. 10.) In all this Job sinned not, nor charged God foolishly. The testimony which God gave him, referred to his former actions or conversation before his affliction. The testi∣mony which the writer gave him, referred specially to his latter words or speeches under his affliction. Besides these testimonies which are not at all questioned nor can be; we find a third te∣stimony, and that he gives of himselfe. Now though Elihu did highly reverence the testimony which God had given (if we may suppose he had notice of it) and would also the testimony of the pen-man of the booke, had it then been written; yet he que∣stioned the testimony which Job gave of himselfe. Now, that there was some severity in this charge upon that suspition, may appeare by considering it in a few particulars.

First, It must be sayd on Job's part, or in favour of him, ac∣cording to truth, that he never affirmed, he was not a sinner. Nay we shall find him more then once, twice, or thrice, confes∣sing the sinfulness of his nature, and the sins of his life. We find him also confessing that notwithstanding all the righteousness and integrity in him, yet he would owne none of it before God; and that if he should justifie himselfe, his owne cloaths would ab∣horre him. Therefore Job was far from saying he had no sin in him, in a strict sence.

Secondly, Most of those passages wherein he speakes of him∣selfe as cleane and righteous, may be understood of his imputa∣tive cleanness and righteousness, as a person justified in the re∣deemer, of whom he spake with such a Gospel spirit and full assu∣rance of faith, that he might well assert this of himselfe, I know that being justified, I am cleane and without sin. It is no fault for a believer to say, I am cleane without transgression, through free Grace, in the righteousness of Jesus Christ. Much of what Job spake in this matter is to be taken that way.

Thirdly, When Job affirmes these things of himselfe, we may say this in favour of him, he meanes it of great transgressions. The words in the text note defection and wilfull swerving from the right way. His friends charged him with hypocrisie, with oppression, with taking the pledge for nought, with stripping the naked of their clothing. Thine iniquity is great (said Eliphaz) and thy sin is infinite. Now saith Job, I am cleane, I have no such transgressions. And he might well answer his friends charge of impiety against God, and iniquity towards men, with a flat de∣niall, yea with an affirmation of the contrary; There is no such iniquity in me, prove it if you can. He was unblameable in the sight of man.

Fourthly, In favour of Job this may be sayd; what he spake of himselfe and of his owne righteousness, was upon much provo∣cation, of when his spirit was heated by his friends, who so con∣stantly urged these crimes against him. In these heats he spake highly of himselfe, and though it doth not excuse any mans sin when he hath spoken sinfully, to say I was provoked; yet it doth abate the greatness of the sin. Good Moses (who was the meek∣est man upon the earth) when through provocation he spake un∣advisedly with his lips, felt the smart of it, and God reckoned sorely with him for it: Yet to speake amisse upon provocation, is not so much amisse, as to speake so in cold blood, or unpro∣voked.

Fifthly, Elihu might have put a fairer interpretation and con∣struction upon these sayings of Job; He might have taken them in the best sence, as Job meant them, that he was righteous, cleane and innocent in all his transactions with men, and had not wickedly at any time departed from God. And then ther had not been such matter of fault in what he said, as was broughe against him.

Yet, in vindication of Elihu, it must be granted, Job gave him occasion to rebuke and blame what he had said, and that chiefly upon these three accounts.

First, Because he spake many things of himselfe which had an appearance of boasting, and so of vaine speaking. A little tru∣ly sayd of our selves, or in our owne commendation, may be thought too much, how much more, when we say much.

Secondly, He spake such things as carri'd a shew of over∣boldness with God. He did not observe his distance, as he ought, when he so earnestly pressed for a hearing to plead his cause before God; especially, when he so often complained of the severity of Gods proceedure with him, with which Elihu taxeth him directly in the two verses following. Upon both these grounds Elihu thought (and was no doubt guided in it by the Spirit of God) to cut him to the quick, that Job might learne to speake more humbly of himselfe, and more temperately to God. And therefore

Thirdly, The Lord did righteously, yea and graciously let out the spirit of Elihu upon him in another way then his friends before had done. He did not charge him with wickedness in fact, but dealt with him about the unwariness of his words. Job could not say he had never spoken such words, for such words he did speake, though he did not speake them as Elihu tooke them. When words are out they must stand to the mercy of the hearers, and abide such a judgement as may, with truth be made of them, though possibly, besides the purpose of the spea∣ker. A man (in that case) is not wronged, he should learne to speak more warily, and not give occasion of offence. Doubtlesse the Lord had a gracious intent upon Job, in stirring the spirit of Elihu to represent his words in the hardest sence, that he might humble him. Job's spirit was yet too high and not broken e∣nough, as it was afterwards. Nor doth Job reply or retort up∣on Elihu for this; And when the Lord himselfe began to deal with him, he saith, Who is this that darkeneth councell by words without knowledge (Chap: 38. 2.) and Job himselfe being brought upon his knees confesseth (Chap: 42. 3.) I have uttered that I understood not, things too wonderfull for me, which I knew not: I have been too bold I confesse. Though it was not Jobs pur∣pose or meaning to speake so (he had integrity in what he spake)

yet his words did beare such a construction. And the Lord suf∣fer'd Elihu to urge them upon him to the utmost.

Yet, notwithstanding all that hath been sayd, I doe conceive, that Elihu had not the least imagination, that the meaning of Job in those assertions concerning himselfe, was, that he had not sinned at all, or that there was no sin in him; But taking his words in the best and fairest construction they could beare, he yet saw cause to check and reprove him, for saying so much, in that con∣dition, about his innocency; whereas he should have been chiefly taken up in glorifying God, and humbling himselfe under his mighty hand. So much for the answer to the fourth query, what reason Elihu had to charge Job thus? It hath been shewed wha•• may be sayd in favour of Job; And also, that Elihu might without breach of charity charge him with these sayings.

To shut up this verse, take only two briefe notes from the whole.

First, The best of men have their failings, and are apt to over-report themselves.

Our most deliberate actions and speeches have some tincture of the flesh, how much more those which passe us in a passion. Though Job spake what was true, yet he spake more then was meete. And they that heard him might take just occasion of of∣fence, not knowing his spirit and the strain of his heart in speak∣ing so. The Apostle James saith (James 3. 2.) If any man of∣fend not in word, the same is a perfect man, and able also to bridle the whole body. He hath a mighty command over his spirit, that can command his tongue; especially when he is provoked. It is a reall part of perfection, not to offend in word. This good man spake many things well, yet all was not well spoken.

Againe, In that Job spake thus, under the pressure of af∣fliction. Observe.

In times of affliction it is better to be much in bewailing of sin, then in making reports wherein we have not sinned.

There will no hurt come of that; but while we are reporting our innocency, and good deeds, though what we speak be true, yet 'tis subject to construction, and layeth us open to reproofe.

Lastly, We may learne from the dealing of Elihu with Job,

That in all disputations, and matters of controversie with others, we should take heed, that we fasten no uncharitable interpreta∣tion upon the words of our adversary, nor adde any thing of our owne to them, nor wrest them besides their grammaticall and genuine construction; yet even those speeches which are true in some respect, if they exceed the bounds of modesty, may freely be reprehended. For we ought not only to doe that which is good, and speake that which is true for the matter, but we ought to doe and speake in a good or becoming manner. Thus farre of the first fault which Elihu found and reproved in Job, his over-confidence in saying he was not faulty, or in justifying himselfe. In the two next verses, he blames him with reflecting over-boldly and unduely upon the dealings of God; The particulars whereof were expressed before in opening the whole Context, and come now to be further opened.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tegere & pre∣tegere unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 portus, in quo naves sunt tectae et ••••iae a vento. Merc:
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex Rabi∣nico verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exponunt quod significat pectere & se mundare. Lotus ego. Targ: Tersus ego sum. Coc:
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pravitas est rectitudini opposita.