Charles Simeon Commentary - Job 40:2 - 40:2

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Charles Simeon Commentary - Job 40:2 - 40:2


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DISCOURSE: 490

SIN OF REPROVING GOD

Job_40:2. He that reproveth God, let him answer it.

JOB’S friends had failed of convincing his mind. And no wonder; for they adopted not any line of argument fitted to that end. Job was faulty, exceeding faulty, before God, though not in the way that his friends imagined. He had complained of God in very irreverent and unhallowed terms. He had complained of God as “multiplying his wounds without cause [Note: Job_9:17.].” He had even condemned God as an oppressor: “I will say unto God, Do not condemn me: shew me wherefore thou contendest with me. Is it good unto thee that thou shouldst oppress, that thou shouldst despise the work of thine hands, and shine upon the counsel of the wicked? Thou inquirest after mine iniquity, and searchest after my sin. Thou knowest I am not wicked [Note: Job_10:2-3; Job_10:6-7.].” He even challenges God to a dispute respecting the equity of his own proceedings, not doubting but that, if God will only give him leave to plead his own cause, without oppressing him by his power, he shall prove God himself to be in error concerning him: “Withdraw thine hand far from me; and let not thy dread make me afraid: then call thou, and I will answer; or let me speak, and answer thou me [Note: Job_13:21-22.].” In reply to all this, God takes up the cause: and, with an immediate reference to such expressions as I have already cited, he says, “He that reproveth God, let him answer it.”

Now, as it may be thought that there are none at this day so presumptuous as to “reprove God,” I will inquire,

I.       Who they are that are obnoxious to this charge—

Impious as such conduct is, there are multitudes who are guilty of it.

1.       Those who dispute his word—

[None but the truly humble either do or will receive the word of God without gainsaying. To some it is too sublime, containing doctrines which human reason cannot comprehend: to others it is too simple, offering salvation by faith alone, without any deeds of the Law. To others, again, its precepts are too strict, requiring more than man can perform; whilst, on the other hand, its promises are too free, seeing that a man has nothing to do but to rest upon them, and they shall all be fulfilled to him.

But, of all people under heaven, there are none who so systematically and openly blaspheme the word of God as the Papists do. They deny its sufficiency for the instruction of men in the way of life, and put on a footing of equality with it their own unwritten traditions. And even its suitableness, also, do their deny; affirming that, if indiscriminately read by the laity, “it will do more harm than good.” If it be in any translation of the Protestants, they denounce it as “a deadly pasture,” that will destroy the flock; and as “the devil’s gospel,” which, whosoever has “the presumption to read without the permission of the priest, he shall never receive absolution from the priest; and, as far as the priest can prevail, he shall perish for ever under the guilt of all his sins [Note: All this is affirmed by the present Pope, in his charge to all the Popish Bishops and Clergy throughout the world, given in 1824.]. What is all this, but to “reprove God,” and to say to him, “Thou hast revealed thy word in away unsuitable to the necessities of thy people, and unfit for their perusal?” This the priests declare, even respecting their own translations of the Bible: and they accordingly take the Bible out of the hands of the laity, and suffer none to read it without their special permission. I marvel that there can be found upon the face of the whole earth persons that will submit to such impious, such deadly, tyranny as this. But this whole Church shall answer for it, ere long.]

2.       Those who arraign his providence—

[Here, again, will every man be found guilty before God. It is no uncommon thing to hear even persons who bear the Christian name speaking of luck, and fortune, and chance, exactly as if there were no God in heaven, or as if there were things beyond his reach and control. And, when afflictions are multiplied upon us, how commonly do we repine and murmur against God, instead of saying, as we ought, “The cup which my Father hath given me, shall I not drink it?” Perhaps it will be said, that our complaints are not so much made against God as against those who are the immediate instruments of our affliction. But the creature, whoever he may be, is only a “rod,” a “staff,” a “sword,” in Jehovah’s hands: and, though God leaves men to the unrestrained operation of their own corrupt hearts, he overrules every thing they do for the accomplishment of his own will. Even the crucifixion of our blessed Lord was “in accordance with God’s determinate counsel and will [Note: Act_2:23; Act_4:28.];” “nor is there evil in the city, but it must be traced to God as the doer of it [Note: Amo_3:6.],” so far, at least, at the sufferer is concerned. And us Moses, when the people murmured against him and Aaron, told them that their murmurings were in reality against God himself [Note: Exo_16:7-8.], so must I say, that murmuring of every kind, against whomsoever or whatsoever it be directed, is,” in fact, a reproving of God himself, without whom not a sparrow falls to the ground, nor does so much as a hair fall from our heads.]

3.       Those who condemn his grace—

[The sovereignty of God, in the disposal of his blessings, is more especially offensive to the proud heart of man. We arrogate to ourselves a right to dispense our favours to whomsoever we will: but we deny that right to God. St. Paul places this in a very striking point of view. God had said by the Prophet, “Jacob have I loved, but Esau have I hated,” St. Paul, then, arguing with a proud objector, replies, “What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy; and whom he will, he hardeneth. Thou wilt say, then, unto me, Why, then, doth he yet find fault? for who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour [Note: Rom_9:13-21.]?” Here is the very point both stated and answered. Man’s proneness to call in question the grace of God is here affirmed, and is plainly declared to be a reproving of God himself.]

Seeing, then, that so many are obnoxious to the charge here exhibited, I will shew,

II.      What is meant by the warning here given them—

I have before noticed Job’s challenge to Jehovah to answer him. Now God, in reply, bids the offender, if he can, to answer him. But there are only two ways in which any answer can be given: it must either be in a way of self-approving vindication, or in a way of self-abasing humiliation. Let the answer, then, be heard,

1.       In a way of self-approving vindication—

[To return such an answer as this, a man must maintain these three points: God is bound to consult me in what he does—I am competent to sit in judgment on his proceedings—I know, better than God himself does, what it becomes him to do. But who can maintain these points, and make them good against God? Let the two preceding chapters be read, and it will soon appear what claim man has upon God: from whom he derived his very existence, and who keeps him in existence every breath he draws — — — As to judging of God’s ways, as well might a peasant sit in judgment on the works of the greatest statesman or philosopher. Who amongst us would submit to have all his views and pursuits criticised by a child that has just learned to speak? Yet, that were wise and commendable in comparison of our presuming to sit in judgment upon God. And, when a taper can add to the light of the meridian sun, then may we hope to counsel God, how best to govern the world, and how most effectually to advance his own glory.

If, then, we cannot make good our own cause against God, then must we answer him,]

2.       In a way of self-abasing humiliation—

[It was in this way that Job replied. “Then Job answered the Lord, and said, Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer; yea, twice; but I will proceed no further [Note: ver. 3, 4.].” So again, afterwards; “I have uttered that I understood not; things too wonderful for me, which I knew not. Wherefore I abhor myself, and repent in dust and ashes [Note: Job_42:3; Job_42:6.].” O Brethren! this is the answer for every one of us to give: for “God will assuredly be justified in all that he has done, and will be clear when he is judged [Note: Psa_51:4.].” He will vindicate his own honour, and put to silence every proud objector — — —

Instead of reproving God, therefore, in future, let this be the habit of our minds: let us, under all circumstances, maintain an humble affiance in his goodness, and a meek submission to his will. This is our duty, our interest, our happiness. We expect as much as this from our own children: and shall we manifest less regard for God, than we, poor fallible creatures, exact from them? Let us lie as clay in the hands of our all-wise, all-gracious God, and leave him to perfect his work in his own way; having no anxiety in our minds, but to fulfil his will and to glorify his name. It was by a very circuitous route that he brought the Israelites to Canaan: but we are told, “He led them by the right way.” And we, whatever trials we may meet with in this wilderness, shall, in “the end,” have the same reason to glorify our God as Job himself had [Note: Jam_5:11.], and as all the saints have had from the beginning of the world.]