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Created page with "{{Infobox_Contents | topic_name = Matthew Henry Concise Bible Commentary : Job | subtopics = Job | opinion_pieces = {{short_opinions}} * Text:EBD:Job, Book of|Easton's B..."
{{Infobox_Contents |
topic_name = Matthew Henry Concise Bible Commentary : Job |
subtopics = [[Job]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Job, Book of|Easton's Bible Dictionary entry on Job]] |
}}
Read the book of [[Book of Job|Job]] from the [[Holy Bible|Bible]]
{{chapters}}
[[Job 1|1]]
[[Job 2|2]]
[[Job 3|3]]
[[Job 4|4]]
[[Job 5|5]]
[[Job 6|6]]
[[Job 7|7]]
[[Job 8|8]]
[[Job 9|9]]
[[Job 10|10]]
[[Job 11|11]]
[[Job 12|12]]
[[Job 13|13]]
[[Job 14|14]]
[[Job 15|15]]
[[Job 16|16]]
[[Job 17|17]]
[[Job 18|18]]
[[Job 19|19]]
[[Job 20|20]]
[[Job 21|21]]
[[Job 22|22]]
[[Job 23|23]]
[[Job 24|24]]
[[Job 25|25]]
[[Job 26|26]]
[[Job 27|27]]
[[Job 28|28]]
[[Job 29|29]]
[[Job 30|30]]
[[Job 31|31]]
[[Job 32|32]]
[[Job 33|33]]
[[Job 34|34]]
[[Job 35|35]]
[[Job 36|36]]
[[Job 37|37]]
[[Job 38|38]]
[[Job 39|39]]
[[Job 40|40]]
[[Job 41|41]]
[[Job 42|42]]
==Commentary==
[[Text:MHC Concise Job 1|1]]
[[Text:MHC Concise Job 2|2]]
[[Text:MHC Concise Job 3|3]]
[[Text:MHC Concise Job 4|4]]
[[Text:MHC Concise Job 5|5]]
[[Text:MHC Concise Job 6|6]]
[[Text:MHC Concise Job 7|7]]
[[Text:MHC Concise Job 8|8]]
[[Text:MHC Concise Job 9|9]]
[[Text:MHC Concise Job 10|10]]
[[Text:MHC Concise Job 11|11]]
[[Text:MHC Concise Job 12|12]]
[[Text:MHC Concise Job 13|13]]
[[Text:MHC Concise Job 14|14]]
[[Text:MHC Concise Job 15|15]]
[[Text:MHC Concise Job 16|16]]
[[Text:MHC Concise Job 17|17]]
[[Text:MHC Concise Job 18|18]]
[[Text:MHC Concise Job 19|19]]
[[Text:MHC Concise Job 20|20]]
[[Text:MHC Concise Job 21|21]]
[[Text:MHC Concise Job 22|22]]
[[Text:MHC Concise Job 23|23]]
[[Text:MHC Concise Job 24|24]]
[[Text:MHC Concise Job 25|25]]
[[Text:MHC Concise Job 26|26]]
[[Text:MHC Concise Job 27|27]]
[[Text:MHC Concise Job 28|28]]
[[Text:MHC Concise Job 29|29]]
[[Text:MHC Concise Job 30|30]]
[[Text:MHC Concise Job 31|31]]
[[Text:MHC Concise Job 32|32]]
[[Text:MHC Concise Job 33|33]]
[[Text:MHC Concise Job 34|34]]
[[Text:MHC Concise Job 35|35]]
[[Text:MHC Concise Job 36|36]]
[[Text:MHC Concise Job 37|37]]
[[Text:MHC Concise Job 38|38]]
[[Text:MHC Concise Job 39|39]]
[[Text:MHC Concise Job 40|40]]
[[Text:MHC Concise Job 41|41]]
[[Text:MHC Concise Job 42|42]]
{{mhc import}}
'''Commentary on the book of [[Book of Job|Job]]'''
This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after [[Abraham]], or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his [[faith]] was fixed upon the coming of his [[Redeemer]], and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the [[Lord]] watched over his servant Job with the affection of a wise and loving father.
----
'''Chapter''' 1
''Chapter Outline''
The piety and prosperity of Job.
(1-5)
[[Satan]] obtains leave to try Job.
(6-12)
The loss of [[Job]]'s property, and the [[death]] of his children.
(13-19)
[[Job]]'s patience and piety.
(20-22)
'''Verses''' 1-5
Job was prosperous, and yet pious. Though it is hard and rare, it is not impossible for a rich man to enter into the kingdom of heaven. By [[God]]'s [[grace]] the [[temptations]] of worldly wealth may be overcome. The account of [[Job]]'s piety and prosperity comes before the history of his great afflictions, showing that neither will secure from troubles. While Job beheld the harmony and comforts of his sons with satisfaction, his knowledge of the human [[heart]] made him fearful for them. He sent and sanctified them, reminding them to examine themselves, to confess their sins, to seek forgiveness; and as one who hoped for acceptance with [[God]] through the promised [[Saviour]], he offered a burnt-offering for each. We perceive his care for their souls, his knowledge of the sinful state of man, his entire dependence on [[God]]'s [[mercy]] in the way he had appointed.
'''Verses''' 6-12
[[Job]]'s afflictions began from the malice of [[Satan]], by the [[Lord]]'s permission, for wise and holy purposes. There is an evil spirit, the enemy of [[God]], and of all righteousness, who is continually seeking to distress, to lead astray, and, if possible, to destroy those who love [[God]]. How far his influence may extend, we cannot say; but probably much unsteadiness and unhappiness in [[Christians]] may be ascribed to him. While we are on this earth we are within his reach. Hence it concerns us to be sober and vigilant, 1Pe 5:8. See how [[Satan]] censures Job. This is the common way of slanderers, to suggest that which they have no reason to think is true. But as there is nothing we should dread more than really being hypocrites, so there is nothing we need dread less than being called and counted so without cause. It is not wrong to look at the eternal recompence in our obedience; but it is wrong to aim at worldly advantages in our [[religion]]. [[God]]'s people are taken under his special protection; they, and all that belong to them. The blessing of the [[Lord]] makes rich; [[Satan]] himself owns it. [[God]] suffered Job to be tried, as he suffered [[ Peter]] to be sifted. It is our comfort that [[God]] has the devil in a chain, Re 20:1. He has no power to lead men to [[sin]], but what they give him themselves; nor any power to afflict men, but what is given him from above. All this is here described to us after the manner of men. The Scripture speaks thus to teach us that [[God]] directs the affairs of the world.
'''Verses''' 13-19
[[Satan]] brought [[Job]]'s troubles upon him on the day that his children began their course of feasting. The troubles all came upon Job at once; while one messenger of evil tidings was speaking, another followed. His dearest and most valuable possessions were his ten children; news is brought him that they are killed. They were taken away when he had most need of them to comfort him under other losses. In [[God]] only have we a help present at all times. (Job 1:20-22)
'''Verses''' 20-22
Job humbled himself under the hand of [[God]]. He reasons from the common state of human life, which he describes. We brought nothing of this world's goods into the world, but have them from others; and it is certain we can carry nothing out, but must leave them to others. Job, under all his losses, is but reduced to his first state. He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time. The same who gave hath taken away. See how Job looks above instruments, and keeps his eye upon the First Cause. Afflictions must not divert us from, but quicken us to [[religion]]. If in all our troubles we look to the [[Lord]], he will support us. The [[Lord]] is righteous. All we have is from his gift; we have forfeited it by [[sin]], and ought not to complain if he takes any part from us. Discontent and impatience charge [[God]] with folly. Against these Job carefully watched; and so must we, acknowledging that as [[God]] has done right, but we have done wickedly, so [[God]] has done wisely, but we have done very foolishly. And may the malice and power of [[Satan]] render that [[Saviour]] more precious to our souls, who came to destroy the works of the devil; who, for our [[salvation]], suffered from that enemy far more than Job suffered, or we can think.
----
'''Chapter''' 2
''Chapter Outline''
[[Satan]] obtains leave to try Job.
(1-6)
[[Job]]'s sufferings.
(7-10)
His friends come to comfort him.
(11-13)
'''Verses''' 1-6
How well is it for us, that neither men nor devils are to be our judges! but all our judgment comes from the [[Lord]], who never errs. Job holds fast his integrity still, as his weapon. [[God]] speaks with pleasure of the power of his own grace. Self-love and self-preservation are powerful in the hearts of men. But [[Satan]] accuses Job, representing him as wholly selfish, and minding nothing but his own ease and safety. Thus are the ways and people of [[God]] often falsely blamed by the devil and his agents. Permission is granted to [[Satan]] to make trial, but with a limit. If [[God]] did not chain up the roaring lion, how soon would he devour us! Job, thus slandered by [[Satan]], was a type of [[Christ]], the first prophecy of whom was, that [[Satan]] should bruise his heel, and be foiled.
'''Verses''' 7-10
The devil tempts his own children, and draws them to [[sin]], and afterwards torments, when he has brought them to ruin; but this child of [[God]] he tormented with affliction, and then tempted to make a bad use of his affliction. He provoked Job to curse [[God]]. The disease was very grievous. If at any time we are tried with sore and grievous distempers, let us not think ourselves dealt with otherwise than as [[God]] sometimes deals with the best of his saints and servants. Job humbled himself under the mighty hand of [[God]], and brought his mind to his condition. His wife was spared to him, to be a troubler and tempter to him. [[Satan]] still endeavours to draw men from [[God]], as he did our first parents, by suggesting hard thoughts of Him, than which nothing is more false. But Job resisted and overcame the temptation. Shall we, guilty, polluted, worthless creatures, receive so many unmerited blessings from a just and holy [[God]], and shall we refuse to accept the punishment of our sins, when we suffer so much less than we deserve? Let murmuring, as well as boasting, be for ever done away. Thus far Job stood the trial, and appeared brightest in the furnace of affliction. There might be risings of corruption in his heart, but [[grace]] had the upper hand.
'''Verses''' 11-13
The friends of Job seem noted for their rank, as well as for wisdom and piety. Much of the comfort of this life lies in friendship with the prudent and virtuous. Coming to mourn with him, they vented grief which they really felt. Coming to comfort him, they sat down with him. It would appear that they suspected his unexampled troubles were judgments for some crimes, which he had vailed under his professions of [[godliness]]. Many look upon it only as a compliment to visit their friends in sorrow; we must look life. And if the example of [[Job]]'s friends is not enough to lead us to pity the afflicted, let us seek the mind that was in [[Christ]].
----
'''Chapter''' 3
''Chapter Outline''
Job complains that he was born.
(1-10)
Job complaining.
(11-19)
He complains of his life.
(20-26)
'''Verses''' 1-10
For seven days [[Job]]'s friends sat by him in silence, without offering consolidation: at the same time [[Satan]] assaulted his mind to shake his confidence, and to fill him with hard thoughts of [[God]]. The permission seems to have extended to this, as well as to torturing the body. Job was an especial type of [[Christ]], whose inward sufferings, both in the garden and on the cross, were the most dreadful; and arose in a great degree from the assaults of [[Satan]] in that hour of darkness. These inward trials show the reason of the change that took place in [[Job]]'s conduct, from entire submission to the will of [[God]], to the impatience which appears here, and in other parts of the book. The [[believer]], who knows that a few drops of this bitter cup are more dreadful than the sharpest outward afflictions, while he is favoured with a sweet sense of the [[love]] and presence of [[God]], will not be surprised to find that Job proved a man of like passions with others; but will [[rejoice]] that [[Satan]] was disappointed, and could not prove him a hypocrite; for though he cursed the day of his birth, he did not curse his [[God]]. Job doubtless was afterwards ashamed of these wishes, and we may suppose what must be his judgment of them now he is in everlasting happiness.
'''Verses''' 11-19
Job complained of those present at his birth, for their tender attention to him. No creature comes into the [[world]] so helpless as man. [[God]]'s power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. Natural affection is put into parents' hearts by [[God]]. To desire to die that we may be with [[Christ]], that we may be free from [[sin]], is the effect and evidence of grace; but to desire to die, only that we may be delivered from the troubles of this life, savours of corruption. It is our wisdom and duty to make the best of that which is, be it living or dying; and so to live to the [[Lord]], and die to the [[Lord]], as in both to be his, Ro 14:8. Observe how Job describes the repose of the grave; There the wicked cease from troubling. When persecutors die, they can no longer persecute. There the weary are at rest: in the grave they rest from all their labours. And a rest from [[sin]], temptation, conflict, sorrows, and labours, remains in the presence and enjoyment of [[God]]. There [[believer]]s rest in [[Jesus]], nay, as far as we [[trust]] in the [[Lord]] [[Jesus]] and obey him, we here find rest to our souls, though in the [[world]] we have tribulation.
'''Verses''' 20-26
Job was like a man who had lost his way, and had no prospect of escape, or [[hope]] of better times. But surely he was in an ill frame for death when so unwilling to live. Let it be our constant care to get ready for another world, and then leave it to [[God]] to order our removal thither as he thinks fit. Grace teaches us in the midst of life's greatest comforts, to be willing to die, and in the midst of its greatest crosses, to be willing to live. [[Job]]'s way was hid; he knew not wherefore [[God]] contended with him. The afflicted and tempted [[Christian]] knows something of this heaviness; when he has been looking too much at the things that are seen, some chastisement of his heavenly Father will give him a taste of this disgust of life, and a glance at these dark regions of despair. Nor is there any help until [[God]] shall restore to him the joys of his [[salvation]]. Blessed be [[God]], the earth is full of his goodness, though full of man's wickedness. This life may be made tolerable if we attend to our duty. We look for eternal [[mercy]], if willing to receive [[Christ|Jesus Christ]] as our [[Saviour]].
----
'''Chapter''' 4
''Chapter Outline''
Eliphaz reproves Job.
(1-6)
And maintains that [[God]]'s judgments are for the wicked.
(7-11)
The vision of Eliphaz.
(12-21)
'''Verses''' 1-6
[[Satan]] undertook to prove Job a hypocrite by afflicting him; and his friends concluded him to be one because he was so afflicted, and showed impatience. This we must keep in mind if we would understand what passed. Eliphaz speaks of Job, and his afflicted condition, with tenderness; but charges him with weakness and faint-heartedness. Men make few allowances for those who have taught others. Even pious friends will count that only a touch which we feel as a wound. Learn from hence to draw off the mind of a sufferer from brooding over the affliction, to look at the [[God]] of mercies in the affliction. And how can this be done so well as by looking to [[Jesus Christ|Christ Jesus]], in whose unequalled sorrows every child of [[God]] soonest learns to forget his own?
'''Verses''' 7-11
Eliphaz argues, 1. That good men were never thus ruined. But there is one event both to the righteous and to the wicked, Ec 9:2, both in life and death; the great and certain difference is after death. Our worst mistakes are occasioned by drawing wrong views from undeniable truths. 2. That wicked men were often thus ruined: for the proof of this, Eliphaz vouches his own observation. We may see the same every day.
'''Verses''' 12-21
Eliphaz relates a vision. When we are communing with our own hearts, and are still, Ps 4:4, then is a time for the [[Holy Spirit]] to commune with us. This vision put him into very great fear. Ever since man sinned, it has been terrible to him to receive communications from Heaven, conscious that he can expect no good tidings thence. Sinful man! shall he pretend to be more just, more pure, than [[God]], who being his Maker, is his [[Lord]] and Owner? How dreadful, then, the pride and presumption of man! How great the patience of [[God]]! Look upon man in his life. The very foundation of that cottage of clay in which man dwells, is in the dust, and it will sink with its own weight. We stand but upon the dust. Some have a higher heap of dust to stand upon than others but still it is the earth that stays us up, and will shortly swallow us up. Man is soon crushed; or if some lingering distemper, which consumes like a moth, be sent to destroy him, he cannot resist it. Shall such a creature pretend to blame the appointments of [[God]]? Look upon man in his death. Life is short, and in a little time men are cut off. Beauty, strength, learning, not only cannot secure them from death, but these things die with them; nor shall their pomp, their wealth, or power, continue after them. Shall a weak, sinful, dying creature, pretend to be more just than [[God]], and more pure than his Maker? No: instead of quarrelling with his afflictions, let him wonder that he is out of hell. Can a man be cleansed without his Maker? Will [[God]] justify sinful mortals, and clear them from guilt? or will he do so without their having an interest in the righteousness and gracious help of their promised [[Redeemer]], when angels, once ministering spirits before his throne, receive the just recompence of their sins? Notwithstanding the seeming impunity of men for a short time, though living without [[God]] in the world, their doom is as certain as that of the fallen angels, and is continually overtaking them. Yet careless sinners note it so little, that they expect not the change, nor are wise to consider their latter end.
----
'''Chapter''' 5
''Chapter Outline''
Eliphaz urges that the [[sin]] of sinners in their ruin.
(1-5)
[[God]] is to be regarded in affliction.
(6-16)
The happy end of [[God]]'s correction.
(17-27)
'''Verses''' 1-5
Eliphaz here calls upon Job to answer his arguments. Were any of the saints or servants of [[God]] visited with such [[Divine]] judgments as Job, or did they ever behave like him under their sufferings? The term, "saints," holy, or more strictly, consecrated ones, seems in all ages to have been applied to the people of [[God]], through the Sacrifice slain in the covenant of their reconciliation. Eliphaz doubts not that the [[sin]] of sinners directly tends to their ruin. They kill themselves by some lust or other; therefore, no doubt, Job has done some foolish thing, by which he has brought himself into this condition. The allusion was plain to [[Job]]'s former prosperity; but there was no evidence of [[Job]]'s wickedness, and the application to him was unfair and severe.
'''Verses''' 6-16
Eliphaz reminds Job, that no affliction comes by chance, nor is to be placed to second causes. The difference between prosperity and adversity is not so exactly observed, as that between day and night, summer and winter; but it is according to the will and counsel of [[God]]. We must not attribute our afflictions to fortune, for they are from [[God]]; nor our sins to fate, for they are from ourselves. Man is born in [[sin]], and therefore born to trouble. There is nothing in this [[world]] we are born to, and can truly call our own, but [[sin]] and trouble. Actual transgressions are sparks that fly out of the furnace of original corruption. Such is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles arise thence as the sparks fly upward; so many are they, and so fast does one follow another. Eliphaz reproves Job for not seeking [[God]], instead of quarrelling with him. Is any afflicted? let him pray. It is heart's ease, a salve for every sore. Eliphaz speaks of rain, which we are apt to look upon as a little thing; but if we consider how it is produced, and what is produced by it, we shall see it to be a great work of power and goodness. Too often the great Author of all our comforts, and the manner in which they are conveyed to us, are not noticed, because they are received as things of course. In the ways of Providence, the experiences of some are encouragements to others, to [[hope]] the best in the worst of times; for it is the [[glory]] of [[God]] to send help to the helpless, and [[hope]] to the hopeless. And daring sinners are confounded, and forced to acknowledge the justice of [[God]]'s proceedings.
'''Verses''' 17-27
Eliphaz gives to Job a word of caution and exhortation: Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the Father's love, and is for the child's good; and notice it as a messenger from Heaven. Eliphaz also encourages Job to submit to his condition. A good man is happy though he be afflicted, for he has not lost his enjoyment of [[God]], nor his title to heaven; nay, he is happy because he is afflicted. Correction mortifies his corruptions, weans his [[heart]] from the world, draws him nearer to [[God]], brings him to his [[Bible]], brings him to his knees. Though [[God]] wounds, yet he supports his people under afflictions, and in due time delivers them. Making a wound is sometimes part of a cure. Eliphaz gives Job precious promises of what [[God]] would do for him, if he humbled himself. Whatever troubles good men may be in, they shall do them no real harm. Being kept from [[sin]], they are kept from the evil of trouble. And if the servants of [[Christ|Jesus Christ]] are not delivered from outward troubles, they are delivered by them, and while overcome by one trouble, they conquer all. Whatever is maliciously said against them shall not hurt them. They shall have wisdom and [[grace]] to manage their concerns. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin. They shall finish their course with [[joy]] and honour. That man lives long enough who has done his work, and is fit for another world. It is a [[mercy]] to die seasonably, as the corn is cut and housed when fully ripe; not till then, but then not suffered to stand any longer. Our times are in [[God]]'s hands; it is well they are so. Believers are not to expect great wealth, long life, or to be free from trials. But all will be ordered for the best. And remark from [[Job]]'s history, that steadiness of mind and [[heart]] under trial, is one of the highest attainments of faith. There is little exercise for [[faith]] when all things go well. But if [[God]] raises a storm, permits the enemy to send wave after wave, and seemingly stands aloof from our [[prayer]]s, then, still to hang on and [[trust]] [[God]], when we cannot trace him, this is the patience of the saints. Blessed [[Saviour]]! how sweet it is to look unto thee, the Author and Finisher of faith, in such moments!
----
'''Chapter''' 6
''Chapter Outline''
Job justifies his complaints.
(1-7)
He wishes for death.
(8-13)
Job reproves his friends as unkind.
(14-30)
'''Verses''' 1-7
Job still justifies himself in his complaints. In addition to outward troubles, the inward sense of [[God]]'s wrath took away all his courage and resolution. The feeling sense of the wrath of [[God]] is harder to bear than any outward afflictions. What then did the [[Saviour]] endure in the garden and on the cross, when he bare our sins, and his soul was made a sacrifice to [[Divine]] justice for us! Whatever burden of affliction, in body or estate, [[God]] is pleased to lay upon us, we may well submit to it as long as he continues to us the use of our reason, and the [[peace]] of our conscience; but if either of these is disturbed, our case is very pitiable. Job reflects upon his friends for their censures. He complains he had nothing offered for his relief, but what was in itself tasteless, loathsome, and burdensome.
'''Verses''' 8-13
Job had desired [[death]] as the happy end of his miseries. For this, Eliphaz had reproved him, but he asks for it again with more vehemence than before. It was very rash to speak thus of [[God]] destroying him. Who, for one hour, could endure the wrath of the Almighty, if he let loose his hand against him? Let us rather say with [[David]], O spare me a little. Job grounds his comfort upon the testimony of his conscience, that he had been, in some degree, serviceable to the [[glory]] of [[God]]. Those who have [[grace]] in them, who have the evidence of it, and have it in exercise, have wisdom in them, which will be their help in the worst of times.
'''Verses''' 14-30
In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make [[God]] their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; "for now ye are nothing." It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from [[God]], even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright [[believer]] shall have praise of [[God]].
----
'''Chapter''' 7
''Chapter Outline''
[[Job]]'s troubles.
(1-6)
Job expostulates with [[God]].
(7-16)
He begs release.
(17-21)
'''Verses''' 1-6
Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for [[God]], if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, ch. 8:14. But if, while we live, we live unto the [[Lord]], in works of [[faith]] and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.
'''Verses''' 7-16
Plain truths as to the shortness and vanity of man's life, and the certainty of death, do us good, when we think and speak of them with application to ourselves. Dying is done but once, and therefore it had need be well done. An error here is past retrieve. Other clouds arise, but the same cloud never returns: so a new generation of men is raised up, but the former generation vanishes away. Glorified saints shall return no more to the cares and sorrows of their houses; nor condemned sinners to the gaieties and pleasures of their houses. It concerns us to secure a better place when we die. From these reasons Job might have drawn a better conclusion than this, I will complain. When we have but a few breaths to draw, we should spend them in the holy, gracious breathings of [[faith]] and [[prayer]]; not in the noisome, noxious breathings of [[sin]] and corruption. We have much reason to pray, that He who keeps [[Israel]], and neither slumbers nor sleeps, may keep us when we slumber and sleep. Job covets to rest in his grave. Doubtless, this was his infirmity; for though a good man would choose [[death]] rather than [[sin]], yet he should be content to live as long as [[God]] pleases, because life is our opportunity of glorifying him, and preparing for heaven.
'''Verses''' 17-21
Job reasons with [[God]] concerning his dealings with man. But in the midst of this discourse, Job seems to have lifted up his thoughts to [[God]] with some [[faith]] and hope. Observe the concern he is in about his sins. The best men have to complain of sin; and the better they are, the more they will complain of it. [[God]] is the Preserver of our lives, and the [[Saviour]] of the souls of all that believe; but probably Job meant the Observer of men, whose eyes are upon the ways and hearts of all men. We can hide nothing from Him; let us plead guilty before his throne of grace, that we may not be condemned at his judgment-seat. Job maintained, against his friends, that he was not a hypocrite, not a wicked man, yet he owns to his [[God]], that he had sinned. The best must so acknowledge, before the [[Lord]]. He seriously inquires how he might be at [[peace]] with [[God]], and earnestly begs [[forgiveness]] of his sins. He means more than the removing of his outward trouble, and is earnest for the return of [[God]]'s favour. Wherever the [[Lord]] removes the guilt of [[sin]], he breaks the power of sin. To strengthen his [[prayer]] for [[pardon]] , Job pleads the prospect he had of dying quickly. If my sins be not [[pardon]] ed while I live, I am lost and undone for ever. How wretched is sinful man without a knowledge of the [[Saviour]]!
----
'''Chapter''' 8
''Chapter Outline''
Bildad reproves Job.
(1-7)
Hypocrites will be destroyed.
(8-19)
Bildad applies [[God]]'s just dealing to Job.
(20-22)
'''Verses''' 1-7
Job spake much to the purpose; but Bildad, like an eager, angry disputant, turns it all off with this, How long wilt thou speak these things? Men's meaning is not taken aright, and then they are rebuked, as if they were evil-doers. Even in disputes on [[religion]], it is too common to treat others with sharpness, and their arguments with contempt. Bildad's discourse shows that he had not a favourable opinion of [[Job]]'s character. Job owned that [[God]] did not pervert judgment; yet it did not therefore follow that his [[children]] were cast-aways, or that they did for some great transgression. Extraordinary afflictions are not always the punishment of extraordinary sins, sometimes they are the trials of extraordinary graces: in judging of another's case, we ought to take the favorable side. Bildad puts Job in hope, that if he were indeed upright, he should yet see a good end of his present troubles. This is [[God]]'s way of enriching the souls of his people with graces and comforts. The beginning is small, but the progress is to perfection. Dawning light grows to noon-day.
'''Verses''' 8-19
Bildad discourses well of hypocrites and evil-doers, and the fatal end of all their hopes and joys. He proves this truth of the destruction of the hopes and joys of hypocrites, by an appeal to former times. Bildad refers to the testimony of the ancients. Those teach best that utter words out of their heart, that speak from an experience of spiritual and divine things. A rush growing in fenny ground, looking very green, but withering in dry weather, represents the hypocrite's profession, which is maintained only in times of prosperity. The spider's web, spun with great skill, but easily swept away, represents a man's pretensions to [[religion]] when without the [[grace]] of [[God]] in his heart. A formal professor flatters himself in his own eyes, doubts not of his [[salvation]], is secure, and cheats the [[world]] with his vain confidences. The flourishing of the tree, planted in the garden, striking root to the rock, yet after a time cut down and thrown aside, represents wicked men, when most firmly established, suddenly thrown down and forgotten. This doctrine of the vanity of a hypocrite's confidence, or the prosperity of a wicked man, is sound; but it was not applicable to the case of Job, if confined to the present world.
'''Verses''' 20-22
Bildad here assures Job, that as he was so he should fare; therefore they concluded, that as he fared so he was. [[God]] will not cast away an upright man; he may be cast down for a time, but he shall not be cast away for ever. Sin brings ruin on persons and families. Yet to argue, that Job was an ungodly, wicked man, was unjust and uncharitable. The mistake in these reasonings arose from [[Job]]'s friends not distinguishing between the present state of trial and discipline, and the future state of final judgment. May we choose the portion, possess the confidence, bear the cross, and die the [[death]] of the righteous; and, in the mean time, be careful neither to wound others by rash judgments, nor to distress ourselves needlessly about the opinions of our fellow-creatures.
----
'''Chapter''' 9
''Chapter Outline''
Job acknowledges [[God]]'s justice.
(1-13)
He is not able to contend with [[God]].
(14-21)
Men not to be judged by outward condition.
(22-24)
Job complains of troubles.
(25-35)
'''Verses''' 1-13
In this answer Job declared that he did not doubt the justice of [[God]], when he denied himself to be a hypocrite; for how should man be just with [[God]]? Before him he pleaded guilty of sins more than could be counted; and if [[God]] should contend with him in judgment, he could not justify one out of a thousand, of all the thoughts, words, and actions of his life; therefore he deserved worse than all his present sufferings. When Job mentions the wisdom and power of [[God]], he forgets his complaints. We are unfit to judge of [[God]]'s proceedings, because we know not what he does, or what he designs. [[God]] acts with power which no creature can resist. Those who think they have strength enough to help others, will not be able to help themselves against it.
'''Verses''' 14-21
Job is still righteous in his own eyes, ch. 32:1, and this answer, though it sets forth the power and majesty of [[God]], implies that the question between the afflicted and the [[Lord]] of providence, is a question of might, and not of right; and we begin to discover the evil fruits of pride and of a self-righteous spirit. Job begins to manifest a disposition to condemn [[God]], that he may justify himself, for which he is afterwards reproved. Still Job knew so much of himself, that he durst not stand a trial. If we say, We have no [[sin]], we not only deceive ourselves, but we affront [[God]]; for we [[sin]] in saying so, and give the lie to the Scripture. But Job reflected on [[God]]'s goodness and justice in saying his affliction was without cause.
'''Verses''' 22-24
Job touches briefly upon the main point now in dispute. His friends maintained that those who are righteous and good, always prosper in this world, and that none but the wicked are in misery and distress: he said, on the contrary, that it is a common thing for the wicked to prosper, and the righteous to be greatly afflicted. Yet there is too much passion in what Job here says, for [[God]] doth not afflict willingly. When the spirit is heated with dispute or with discontent, we have need to set a watch before our lips.
'''Verses''' 25-35
What little need have we of pastimes, and what great need to redeem time, when it runs on so fast towards eternity! How vain the enjoyments of time, which we may quite lose while yet time continues! The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of having got worldly wealth, when it is all lost and gone. [[Job]]'s complaint of [[God]], as one that could not be appeased and would not relent, was the language of his corruption. There is a Mediator, a Daysman, or Umpire, for us, even [[God]]'s own beloved Son, who has purchased [[peace]] for us with the blood of his cross, who is able to save to the uttermost all who come unto [[God]] through him. If we [[trust]] in his name, our sins will be buried in the depths of the sea, we shall be washed from all our filthiness, and made whiter than snow, so that none can lay any thing to our charge. We shall be clothed with the robes of righteousness and [[salvation]], adorned with the graces of the [[Holy Spirit]], and presented faultless before the presence of his [[glory]] with exceeding joy. May we learn the difference between justifying ourselves, and being thus justified by [[God]] himself. Let the tempest-tossed soul consider Job, and notice that others have passed this dreadful gulf; and though they found it hard to believe that [[God]] would hear or deliver them, yet he rebuked the storm, and brought them to the desired haven. Resist the devil; give not place to hard thoughts of [[God]], or desperate conclusions about thyself. Come to Him who invites the weary and heavy laden; who promises in nowise to cast them out.
----
'''Chapter''' 10
''Chapter Outline''
Job complains of his hardships.
(1-7)
He pleads with [[God]] as his Maker.
(8-13)
He complains of [[God]]'s severity.
(14-22)
'''Verses''' 1-7
Job, being weary of his life, resolves to complain, but he will not charge [[God]] with unrighteousness. Here is a [[prayer]] that he might be delivered from the sting of his afflictions, which is sin. When [[God]] afflicts us, he contends with us; when he contends with us, there is always a reason; and it is desirable to know the reason, that we may repent of and forsake the [[sin]] for which [[God]] has a controversy with us. But when, like Job, we speak in the bitterness of our souls, we increase guilt and vexation. Let us harbour no hard thoughts of [[God]]; we shall hereafter see there was no cause for them. Job is sure that [[God]] does not discover things, nor judge of them, as men do; therefore he thinks it strange that [[God]] continues him under affliction, as if he must take time to inquire into his sin.
'''Verses''' 8-13
Job seems to argue with [[God]], as if he only formed and preserved him for misery. [[God]] made us, not we ourselves. How sad that those bodies should be instruments of unrighteousness, which are capable of being temples of the [[Holy Spirit|Holy Ghost]]! But the soul is the life, the soul is the man, and this is the gift of [[God]]. If we plead with ourselves as an inducement to duty, [[God]] made me and maintains me, we may plead as an argument for [[mercy]], Thou hast made me, do thou new-make me; I am thine, save me.
'''Verses''' 14-22
Job did not deny that as a sinner he deserved his sufferings; but he thought that justice was executed upon him with peculiar rigour. His gloom, unbelief, and hard thoughts of [[God]], were as much to be ascribed to [[Satan]]'s inward temptations, and his anguish of soul, under the sense of [[God]]'s displeasure, as to his outward trials, and remaining depravity. Our Creator, become in [[Christ|Jesus Christ]] our [[Redeemer]] also, will not destroy the work of his hands in any humble [[believer]]; but will renew him unto [[holiness]], that he may enjoy [[eternal life]]. If anguish on earth renders the grave a desirable refuge, what will be their condition who are condemned to the blackness of darkness for ever? Let every sinner seek deliverance from that dreadful state, and every [[believer]] be thankful to [[Jesus]], who delivereth from the wrath to come.
----
'''Chapter''' 11
''Chapter Outline''
Zophar reproves Job.
(1-6)
[[God]]'s perfections and almighty power.
(7-12)
Zophar assures Job of blessings if he repented.
(13-20)
'''Verses''' 1-6
Zophar attacked Job with great vehemence. He represented him as a man that loved to hear himself speak, though he could say nothing to the purpose, and as a man that maintained falsehoods. He desired [[God]] would show Job that less punishment was exacted than he deserved. We are ready, with much assurance, to call [[God]] to act in our quarrels, and to think that if he would but speak, he would take our part. We ought to leave all disputes to the judgment of [[God]], which we are sure is according to truth; but those are not always right who are most forward to appeal to the [[Divine]] judgment.
'''Verses''' 7-12
Zophar speaks well concerning [[God]] and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. [[God]] sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and self-conceited. He would be wise, would be thought so, though he will not submit to the laws of wisdom. He would be wise, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Is such a creature as this fit to contend with [[God]]?
'''Verses''' 13-20
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror and amazement expressed in ch. 9:34. If we are looked upon in the face of the Anointed, our faces that were cast down may be lifted up; though polluted, being now washed with the blood of [[Christ]], they may be lifted up without spot. We may draw near in full assurance of faith, when we are sprinkled from an evil conscience, Heb 10:22.
----
'''Chapter''' 12
''Chapter Outline''
Job reproves his friends.
(1-5)
The wicked often prosper.
(6-11)
Job speaks of the wisdom and power of [[God]].
(12-25)
'''Verses''' 1-5
Job upbraids his friends with the good opinion they had of their own wisdom compared with his. We are apt to call reproofs reproaches, and to think ourselves mocked when advised and admonished; this is our folly; yet here was colour for this charge. He suspected the true cause of their conduct to be, that they despised him who was fallen into poverty. It is the way of the world. Even the just, upright man, if he comes under a cloud, is looked upon with contempt.
'''Verses''' 6-11
Job appeals to facts. The most audacious robbers, oppressors, and impious wretches, often prosper. Yet this is not by fortune or chance; the [[Lord]] orders these things. Worldly prosperity is of small value in his sight: he has better things for his children. Job resolves all into the absolute proprietorship which [[God]] has in all the creatures. He demands from his friends liberty to judge of what they had said; he appeals to any fair judgment. (Job 12:12-25)
'''Verses''' 12-25
This is a noble discourse of Job concerning the wisdom, power, and sovereignty of [[God]], in ordering all the affairs of the [[children]] of men, according to the counsel of His own will, which none can resist. It were well if wise and good men, who differ about lesser things, would see how it is for their honour and comfort, and the good of others, to dwell most upon the great things in which they agree. Here are no complaints, or reflections. He gives many instances of [[God]]'s powerful management of the [[children]] of men, overruling all their counsels, and overcoming all their oppositions. Having all strength and wisdom, [[God]] knows how to make use, even of those who are foolish and bad; otherwise there is so little wisdom and so little honesty in the world, that all had been in confusion and ruin long ago. These important truths were suited to convince the disputants that they were out of their depth in attempting to assign the [[Lord]]'s reasons for afflicting Job; his ways are unsearchable, and his judgments past finding out. Let us remark what beautiful illustrations there are in the word of [[God]], confirming his sovereignty, and wisdom in that sovereignty: but the highest and infinitely the most important is, that the [[Lord]] [[Jesus]] was crucified by the malice of the [[Jews]]; and who but the [[Lord]] could have known that this one event was the [[salvation]] of the world?
----
'''Chapter''' 13
''Chapter Outline''
Job reproves his friends.
(1-12)
He professes his confidence in [[God]].
(13-22)
Job entreats to know his sins.
(23-28)
'''Verses''' 1-12
With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the [[fear]] of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without [[Christ]], are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the [[heart]] unhumbled before [[God]], never meekly receives the reproofs of men.
'''Verses''' 13-22
Job resolved to cleave to the testimony his own conscience gave of his uprightness. He depended upon [[God]] for justification and [[salvation]], the two great things we [[hope]] for through [[Christ]]. Temporal [[salvation]] he little expected, but of his eternal [[salvation]] he was very confident; that [[God]] would not only be his [[Saviour]] to make him happy, but his [[salvation]], in the sight and enjoyment of whom he should be happy. He knew himself not to be a hypocrite, and concluded that he should not be rejected. We should be well pleased with [[God]] as a Friend, even when he seems against us as an enemy. We must believe that all shall work for good to us, even when all seems to make against us. We must cleave to [[God]], yea, though we cannot for the present find comfort in him. In a dying hour, we must derive from him living comforts; and this is to [[trust]] in him, though he slay us.
'''Verses''' 23-28
Job begs to have his sins discovered to him. A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may confess them, and guard against them for the future. Job complains sorrowfully of [[God]]'s severe dealings with him. Time does not wear out the guilt of sin. When [[God]] writes bitter things against us, his design is to make us bring forgotten sins to mind, and so to bring us to repent of them, as to break us off from them. Let young persons beware of indulging in sin. Even in this world they may so possess the sins of their youth, as to have months of sorrow for moments of pleasure. Their wisdom is to remember their Creator in their early days, that they may have assured hope, and sweet [[peace]] of conscience, as the solace of their declining years. Job also complains that his present mistakes are strictly noticed. So far from this, [[God]] deals not with us according to our deserts. This was the language of [[Job]]'s melancholy views. If [[God]] marks our steps, and narrowly examines our paths, in judgment, both body and soul feel his righteous vengeance. This will be the awful case of unbelievers, yet there is [[salvation]] devised, provided, and made known in [[Christ]].
----
'''Chapter''' 14
''Chapter Outline''
Job speaks of man's life.
(1-6)
Of man's death.
(7-15)
By [[sin]] man is subject to corruption.
(16-22)
'''Verses''' 1-6
Job enlarges upon the condition of man, addressing himself also to [[God]]. Every man of [[Adam]]'s fallen race is short-lived. All his show of beauty, happiness, and splendour falls before the stroke of sickness or death, as the flower before the scythe; or passes away like the shadow. How is it possible for a man's conduct to be sinless, when his [[heart]] is by nature unclean? Here is a clear proof that Job understood and believed the doctrine of original sin. He seems to have intended it as a plea, why the [[Lord]] should not deal with him according to his own works, but according to His [[mercy]] and grace. It is determined, in the counsel and decree of [[God]], how long we shall live. Our times are in his hands, the powers of nature act under him; in him we live and move. And it is very useful to reflect seriously on the shortness and uncertainty of human life, and the fading nature of all earthly enjoyments. But it is still more important to look at the cause, and remedy of these evils. Until we are born of the [[Spirit]], no spiritually good thing dwells in us, or can proceed from us. Even the little good in the regenerate is defiled with sin. We should therefore humble ourselves before [[God]], and cast ourselves wholly on the [[mercy]] of [[God]], through our [[Divine]] Surety. We should daily seek the renewing of the [[Holy Spirit|Holy Ghost]], and look to heaven as the only place of perfect [[holiness]] and happiness.
'''Verses''' 7-15
Though a tree is cut down, yet, in a moist situation, shoots come forth, and grow up as a newly planted tree. But when man is cut off by death, he is for ever removed from his place in this world. The life of man may fitly be compared to the waters of a land flood, which spread far, but soon dry up. All [[Job]]'s expressions here show his belief in the great doctrine of the resurrection. [[Job]]'s friends proving miserable comforters, he pleases himself with the expectation of a change. If our sins are forgiven, and our hearts renewed to [[holiness]], heaven will be the rest of our souls, while our bodies are hidden in the grave from the malice of our enemies, feeling no more pain from our corruptions, or our corrections.
'''Verses''' 16-22
[[Job]]'s [[faith]] and [[hope]] spake, and [[grace]] appeared to revive; but depravity again prevailed. He represents [[God]] as carrying matters to extremity against him. The [[Lord]] must prevail against all who contend with him. [[God]] may send disease and pain, we may lose all comfort in those near and dear to us, every [[hope]] of earthly happiness may be destroyed, but [[God]] will receive the [[believer]] into realms of eternal happiness. But what a change awaits the prosperous unbeliever! How will he answer when [[God]] shall call him to his tribunal? The [[Lord]] is yet upon a [[mercy]]-seat, ready to be gracious. Oh that sinners would be wise, that they would consider their latter end! While man's flesh is upon him, that is, the body he is so loth to lay down, it shall have pain; and while his soul is within him, that is, the spirit he is so loth to resign, it shall mourn. Dying work is hard work; dying pangs often are sore pangs. It is folly for men to defer [[Repentance|repentance]] to a death-bed, and to have that to do which is the one thing needful, when unfit to do anything.
----
'''Chapter''' 15
''Chapter Outline''
Eliphaz reproves Job.
(1-16)
The unquietness of wicked men.
(17-35)
'''Verses''' 1-16
Eliphaz begins a second attack upon Job, instead of being softened by his complaints. He unjustly charges Job with casting off the [[fear]] of [[God]], and all regard to him, and restraining [[prayer]]. See in what [[religion]] is summed up, fearing [[God]], and praying to him; the former the most needful principle, the latter the most needful practice. Eliphaz charges Job with self-conceit. He charges him with contempt of the counsels and comforts given him by his friends. We are apt to think that which we ourselves say is important, when others, with reason, think little of it. He charges him with opposition to [[God]]. Eliphaz ought not to have put harsh constructions upon the words of one well known for piety, and now in temptation. It is plain that these disputants were deeply convinced of the doctrine of original [[sin]], and the total depravity of human nature. Shall we not admire the patience of [[God]] in bearing with us? and still more his [[love]] to us in the redemption of [[Jesus Christ|Christ Jesus]] his beloved Son?
'''Verses''' 17-35
Eliphaz maintains that the wicked are certainly miserable: whence he would infer, that the miserable are certainly wicked, and therefore Job was so. But because many of [[God]]'s people have prospered in this world, it does not therefore follow that those who are crossed and made poor, as Job, are not [[God]]'s people. Eliphaz shows also that wicked people, particularly oppressors, are subject to continual terror, live very uncomfortably, and perish very miserably. Will the prosperity of presumptuous sinners end miserably as here described? Then let the mischiefs which befal others, be our warnings. Though no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the [[peace]]able fruits of righteousness to them that are exercised thereby. No calamity, no trouble, however heavy, however severe, can rob a follower of the [[Lord]] of his favour. What shall separate him from the [[love]] of Christ?
----
'''Chapter''' 16
''Chapter Outline''
Job reproves his friends.
(1-5)
He represents his case as deplorable.
(6-16)
Job maintains his innocency.
(17-22)
'''Verses''' 1-5
Eliphaz had represented [[Job]]'s discourses as unprofitable, and nothing to the purpose; Job here gives his the same character. Those who pass censures, must expect to have them retorted; it is easy, it is endless, but what good does it do? Angry answers stir up men's passions, but never convince their judgments, nor set truth in a clear light. What Job says of his friends is true of all creatures, in comparison with [[God]]; one time or other we shall be made to see and own that miserable comforters are they all. When under convictions of [[sin]], terrors of conscience, or the arrests of death, only the blessed [[Spirit]] can comfort effectually; all others, without him, do it miserably, and to no purpose. Whatever our brethren's sorrows are, we ought by sympathy to make them our own; they may soon be so.
'''Verses''' 6-16
Here is a doleful representation of [[Job]]'s grievances. What reason we have to bless [[God]], that we are not making such complaints! Even good men, when in great troubles, have much ado not to entertain hard thoughts of [[God]]. Eliphaz had represented Job as unhumbled under his affliction: No, says Job, I know better things; the dust is now the fittest place for me. In this he reminds us of [[Christ]], who was a man of sorrows, and pronounced those blessed that mourn, for they shall be comforted.
'''Verses''' 17-22
[[Job]]'s condition was very deplorable; but he had the testimony of his conscience for him, that he never allowed himself in any gross sin. No one was ever more ready to acknowledge sins of infirmity. Eliphaz had charged him with hypocrisy in [[religion]], but he specifies [[prayer]], the great act of [[religion]], and professes that in this he was pure, though not from all infirmity. He had a [[God]] to go to, who he doubted not took full notice of all his sorrows. Those who pour out tears before [[God]], though they cannot plead for themselves, by reason of their defects, have a Friend to plead for them, even the Son of man, and on him we must ground all our hopes of acceptance with [[God]]. To die, is to go the way whence we shall not return. We must all of us, very certainly, and very shortly, go this journey. Should not then the [[Saviour]] be precious to our souls? And ought we not to be ready to obey and to suffer for his sake? If our consciences are sprinkled with his atoning blood, and testify that we are not living in [[sin]] or hypocrisy, when we go the way whence we shall not return, it will be a release from prison, and an entrance into everlasting happiness.
----
'''Chapter''' 17
''Chapter Outline''
Job appeals from man to [[God]].
(1-9)
His [[hope]] is not in life, but in death.
(10-16)
'''Verses''' 1-9
Job reflects upon the harsh censures his friends had passed upon him, and, looking on himself as a dying man, he appeals to [[God]]. Our time is ending. It concerns us carefully to redeem the days of time, and to spend them in getting ready for eternity. We see the good use the righteous should make of [[Job]]'s afflictions from [[God]], from enemies, and from friends. Instead of being discouraged in the service of [[God]], by the hard usage this faithful servant of [[God]] met with, they should be made bold to proceed and persevere therein. Those who keep their eye upon heaven as their end, will keep their feet in the paths of [[religion]] as their way, whatever difficulties and discouragements they may meet with.
'''Verses''' 10-16
[[Job]]'s friends had pretended to comfort him with the [[hope]] of his return to a prosperous estate; he here shows that those do not go wisely about the work of comforting the afflicted, who fetch their comforts from the possibility of recovery in this world. It is our wisdom to comfort ourselves, and others, in distress, with that which will not fail; the promise of [[God]], his [[love]] and grace, and a well-grounded [[hope]] of eternal life. See how Job reconciles himself to the grave. Let this make [[believer]]s willing to die; it is but going to bed; they are weary, and it is time that they were in their beds. Why should not they go willingly when their Father calls them? Let us remember our bodies are allied to corruption, the worm and the dust; and let us seek for that lively [[hope]] which shall be fulfilled, when the [[hope]] of the wicked shall be put out in darkness; that when our bodies are in the grave, our souls may enjoy the rest reserved for the people of [[God]].
----
'''Chapter''' 18
''Chapter Outline''
Bildad reproves Job.
(1-4)
Ruin attends the wicked.
(5-10)
The ruin of the wicked.
(11-21)
'''Verses''' 1-4
Bildad had before given Job good advice and encouragement; here he used nothing but rebukes, and declared his ruin. And he concluded that Job shut out the providence of [[God]] from the management of human affairs, because he would not admit himself to be wicked.
'''Verses''' 5-10
Bildad describes the miserable condition of a wicked man; in which there is much certain truth, if we consider that a sinful condition is a sad condition, and that [[sin]] will be men's ruin, if they do not repent. Though Bildad thought the application of it to Job was easy, yet it was not safe nor just. It is common for angry disputants to rank their opponents among [[God]]'s enemies, and to draw wrong conclusions from important truths. The destruction of the wicked is foretold. That destruction is represented under the similitude of a beast or bird caught in a snare, or a malefactor taken into custody. [[Satan]], as he was a murderer, so he was a robber, from the beginning. He, the tempter, lays snares for sinners wherever they go. If he makes them sinful like himself, he will make them miserable like himself. [[Satan]] hunts for the precious life. In the transgression of an evil man there is a snare for himself, and [[God]] is preparing for his destruction. See here how the sinner runs himself into the snare.
'''Verses''' 11-21
Bildad describes the destruction wicked people are kept for, in the other world, and which in some degree, often seizes them in this world. The way of [[sin]] is the way of fear, and leads to everlasting confusion, of which the present terrors of an impure conscience are earnests, as in Cain and Judas. Miserable indeed is a wicked man's death, how secure soever his life was. See him dying; all that he trusts to for his support shall be taken from him. How happy are the saints, and how indebted to the lord [[Jesus]], by whom [[death]] is so far done away and changed, that this king of terrors is become a friend and a servant! See the wicked man's family sunk and cut off. His [[children]] shall perish, either with him or after him. Those who consult the true honour of their family, and its welfare, will be afraid of withering all by sin. The judgments of [[God]] follow the wicked man after [[death]] in this world, as a proof of the misery his soul is in after death, and as an earnest of that everlasting shame and contempt to which he shall rise in the great day. The memory of the just is blessed, but the name of the wicked shall rot, Pr 10:7. It would be well if this report of wicked men would cause any to flee from the wrath to come, from which their power, policy, and riches cannot deliver them. But [[Jesus]] ever liveth to deliver all who [[trust]] in him. Bear up then, suffering [[believer]]s. Ye shall for a little time have sorrow, but your Beloved, your [[Saviour]], will see you again; your hearts shall [[rejoice]], and your [[joy]] no man taketh away.
----
'''Chapter''' 19
''Chapter Outline''
Job complains of unkind usage.
(1-7)
[[God]] was the Author of his afflictions.
(8-22)
[[Job]]'s belief in the resurrection.
(23-29)
'''Verses''' 1-7
[[Job]]'s friends blamed him as a wicked man, because he was so afflicted; here he describes their unkindness, showing that what they condemned was capable of excuse. Harsh language from friends, greatly adds to the weight of afflictions: yet it is best not to lay it to heart, lest we harbour resentment. Rather let us look to Him who endured the contradiction of sinners against himself, and was treated with far more cruelty than Job was, or we can be. (Job 19:8-22)
'''Verses''' 8-22
How doleful are [[Job]]'s complaints! What is the fire of hell but the wrath of [[God]]! Seared consciences will feel it hereafter, but do not [[fear]] it now: enlightened consciences [[fear]] it now, but shall not feel it hereafter. It is a very common mistake to think that those whom [[God]] afflicts he treats as his enemies. Every creature is that to us which [[God]] makes it to be; yet this does not excuse [[Job]]'s relations and friends. How uncertain is the friendship of men! but if [[God]] be our Friend, he will not fail us in time of need. What little reason we have to indulge the body, which, after all our care, is consumed by diseases it has in itself. Job recommends himself to the compassion of his friends, and justly blames their harshness. It is very distressing to one who loves [[God]], to be bereaved at once of outward comfort and of inward consolation; yet if this, and more, come upon a [[believer]], it does not weaken the proof of his being a child of [[God]] and heir of glory.
'''Verses''' 23-29
The [[Spirit]] of [[God]], at this time, seems to have powerfully wrought on the mind of Job. Here he witnessed a good confession; declared the soundness of his faith, and the assurance of his hope. Here is much of [[Christ|Jesus Christ]] and heaven; and he that said such things are these, declared plainly that he sought the better country, that is, the heavenly. Job was taught of [[God]] to believe in a living [[Redeemer]]; to look for the resurrection of the dead, and the life of the [[world]] to come; he comforted himself with the expectation of these. Job was assured, that this [[Redeemer]] of sinners from the yoke of [[Satan]] and the condemnation of [[sin]], was his [[Redeemer]], and expected [[salvation]] through him; and that he was a living [[Redeemer]], though not yet come in the flesh; and that at the last day he would appear as the Judge of the world, to raise the dead, and complete the redemption of his people. With what pleasure holy Job enlarges upon this! May these faithful sayings be engraved by the [[Holy Spirit]] upon our hearts. We are all concerned to see that the root of the matter be in us. A living, quickening, commanding principle of [[grace]] in the heart, is the root of the matter; as necessary to our [[religion]] as the root of the tree, to which it owes both its fixedness and its fruitfulness. Job and his friends differed concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world.
----
'''Chapter''' 20
''Chapter Outline''
Zophar speaks of the short [[joy]] of the wicked.
(1-9)
The ruin of the wicked.
(10-22)
The portion of the wicked.
(23-29)
'''Verses''' 1-9
Zophar's discourse is upon the certain misery of the wicked. The triumph of the wicked and the [[joy]] of the hypocrite are fleeting. The pleasures and gains of [[sin]] bring disease and pain; they end in remorse, anguish, and ruin. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly.
'''Verses''' 10-22
The miserable condition of the wicked man in this [[world]] is fully set forth. The lusts of the flesh are here called the sins of his youth. His hiding it and keeping it under his tongue, denotes concealment of his beloved lust, and delight therein. But He who knows what is in the heart, knows what is under the tongue, and will discover it. The love of the world, and of the wealth of it, also is wickedness, and man sets his [[heart]] upon these. Also violence and injustice, these sins bring [[God]]'s judgments upon nations and families. Observe the punishment of the wicked man for these things. Sin is turned into gall, than which nothing is more bitter; it will prove to him poison; so will all unlawful gains be. In his fulness he shall be in straits, through the anxieties of his own mind. To be led by the sanctifying [[grace]] of [[God]] to restore what was unjustly gotten, as Zaccheus was, is a great [[mercy]]. But to be forced to restore by the horrors of a despairing conscience, as Judas was, has no benefit and comfort attending it.
'''Verses''' 23-29
Zophar, having described the vexations which attend wicked practices, shows their ruin from [[God]]'s wrath. There is no fence against this, but in [[Christ]], who is the only Covert from the storm and tempest, Isa 32:2. Zophar concludes, "This is the portion of a wicked man from [[God]];" it is allotted him. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended to prove Job a hypocrite. Let us receive the good explanation, and make a better application, for warning to ourselves, to stand in awe and [[sin]] not. One view of [[Jesus]], directed by the [[Holy Spirit]], and by him suitably impressed upon our souls, will quell a thousand carnal reasonings about the suffering of the faithful.
----
'''Chapter''' 21
''Chapter Outline''
Job entreats attention.
(1-6)
The prosperity of the wicked.
(7-16)
The dealings of [[God]]'s providence.
(17-26)
The judgement of the wicked is in the [[world]] to come.
(27-34)
'''Verses''' 1-6
Job comes closer to the question in dispute. This was, Whether outward prosperity is a mark of the true [[church]], and the true members of it, so that ruin of a man's prosperity proves him a hypocrite? This they asserted, but Job denied. If they looked upon him, they might see misery enough to demand compassion, and their bold interpretations of this mysterious providence should be turned into silent wonder.
'''Verses''' 7-16
Job says, Remarkable judgments are sometimes brought upon notorious sinners, but not always. Wherefore is it so? This is the day of [[God]]'s patience; and, in some way or other, he makes use of the prosperity of the wicked to serve his own counsels, while it ripens them for ruin; but the chief reason is, because he will make it appear there is another world. These prospering sinners make light of [[God]] and [[religion]], as if because they have so much of this world, they had no need to look after another. But [[religion]] is not a vain thing. If it be so to us, we may thank ourselves for resting on the outside of it. Job shows their folly.
'''Verses''' 17-26
Job had described the prosperity of wicked people; in these Verses he opposes this to what his friends had maintained about their certain ruin in this life. He reconciles this to the [[holiness]] and justice of [[God]]. Even while they prosper thus, they are light and worthless, of no account with [[God]], or with wise men. In the height of their pomp and power, there is but a step between them and ruin. Job refers the difference Providence makes between one wicked man and another, into the wisdom of [[God]]. He is Judge of all the earth, and he will do right. So vast is the disproportion between time and eternity, that if hell be the lot of every sinner at last, it makes little difference if one goes singing thither, and another sighing. If one wicked man die in a palace, and another in a dungeon, the worm that dies not, and the fire that is not quenched, will be the same to them. Thus differences in this [[world]] are not worth perplexing ourselves about.
'''Verses''' 27-34
Job opposes the opinion of his friends, That the wicked are sure to fall into visible and remarkable ruin, and none but the wicked; upon which principle they condemned Job as wicked. Turn to whom you will, you will find that the punishment of sinners is designed more for the other [[world]] than for this, Jude 1:14, 15. The sinner is here supposed to live in a great deal of power. The sinner shall have a splendid funeral: a poor thing for any man to be proud of the prospect of. He shall have a stately monument. And a valley with springs of water to keep the turf green, was accounted an honourable burial place among eastern people; but such things are vain distinctions. Death closes his prosperity. It is but a poor encouragement to die, that others have died before us. That which makes a man die with true courage, is, with [[faith]] to remember that [[Jesus Christ|Jesus Christ]] died and was laid in the grave, not only before us, but for us. That He hath gone before us, and died for us, who is alive and liveth for us, is true consolation in the hour of death.
----
'''Chapter''' 22
''Chapter Outline''
Eliphaz shows that a man's goodness profits not [[God]].
(1-4)
Job accused of oppression.
(5-14)
The [[world]] before the flood.
(15-20)
Eliphaz exhorts Job to repentance.
(21-30)
'''Verses''' 1-4
Eliphaz considers that, because Job complained so much of his afflictions, he thought [[God]] was unjust in afflicting him; but Job was far from thinking so. What Eliphaz says, is unjustly applied to Job, but it is very true, that when [[God]] does us good it is not because he is indebted to us. Man's piety is no profit to [[God]], no gain. The gains of [[religion]] to men are infinitely greater than the losses of it. [[God]] is a Sovereign, who gives no account of his conduct; but he is perfectly wise, just, faithful, good, and merciful. He approves the likeness of his own [[holiness]], and delights in the fruits of his Spirit; he accepts the thankful services of the humble [[believer]], while he rejects the proud claim of the self-confident.
'''Verses''' 5-14
Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed [[God]] always visited every wicked man. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity.
'''Verses''' 15-20
Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. It is good for us to mark it, that we may not walk therein. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to [[God]], and take it for a warning.
'''Verses''' 21-30
The answer of Eliphaz wrongly implied that Job had hitherto not known [[God]], and that prosperity in this life would follow his sincere conversion. The counsel Eliphaz here gives is good, though, as to Job, it was built upon a false supposition that he was a stranger and enemy to [[God]]. Let us beware of slandering our brethren; and if it be our lot to suffer in this manner, let us remember how Job was treated; yea, how [[Jesus]] was reviled, that we may be patient. Let us examine whether there may not be some colour for the slander, and walk watchfully, so as to be clear of all appearances of evil.
----
'''Chapter''' 23
''Chapter Outline''
Job complains that [[God]] has withdrawn.
(1-7)
He asserts his own integrity.
(8-12)
The [[Divine]] terrors.
(13-17)
'''Verses''' 1-7
Job appeals from his friends to the just judgement of [[God]]. He wants to have his cause tried quickly. Blessed be [[God]], we may know where to find him. He is in [[Christ]], reconciling the [[world]] unto himself; and upon a [[mercy]]-seat, waiting to be gracious. Thither the sinner may go; and there the [[believer]] may order his cause before Him, with arguments taken from his promises, his covenant, and his glory. A patient waiting for [[death]] and judgment is our wisdom and duty, and it cannot be without a holy [[fear]] and trembling. A passionate wishing for [[death]] or judgement is our [[sin]] and folly, and ill becomes us, as it did Job.
'''Verses''' 8-12
Job knew that the [[Lord]] was every where present; but his mind was in such confusion, that he could get no fixed view of [[God]]'s merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. [[God]] seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of [[God]]. He had relished and delighted in the truths and [[commandments]] of [[God]]. Here we should notice that Job justified himself rather than [[God]], or in opposition to him, ch. 32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of [[God]], it was not a chastisement of [[sin]], was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins.
'''Verses''' 13-17
As Job does not once question but that his trials are from the hand of [[God]], and that there is no such thing as chance, how does he account for them? The principle on which he views them is, that the [[hope]] and reward of the faithful servants of [[God]] are only laid up in another life; and he maintains that it is plain to all, that the wicked are not treated according to their deserts in this life, but often directly the reVerse. But though the obtaining of [[mercy]], the first-fruits of the [[Spirit]] of grace, pledges a [[God]], who will certainly finish the work which he has began; yet the afflicted [[believer]] is not to conclude that all [[prayer]] and entreaty will be in vain, and that he should sink into despair, and faint when he is reproved of Him. He cannot tell but the intention of [[God]] in afflicting him may be to produce penitence and [[prayer]] in his heart. May we learn to obey and [[trust]] the [[Lord]], even in tribulation; to live or die as he pleases: we know not for what good ends our lives may be shortened or prolonged.
----
'''Chapter''' 24
''Chapter Outline''
Wickedness often unpunished.
(1-12)
The wicked shun the light.
(13-17)
Judgements for the wicked.
(18-25)
'''Verses''' 1-12
Job discourses further about the prosperity of the wicked. That many live at ease who are ungodly and profane, he had showed, ch. xxi. Here he shows that many who live in open defiance of all the laws of justice, succeed in wicked practices; and we do not see them reckoned with in this world. He notices those that do wrong under pretence of law and authority; and robbers, those that do wrong by force. He says, "[[God]] layeth not folly to them;" that is, he does not at once send his judgments, nor make them examples, and so manifest their folly to all the world. But he that gets riches, and not by right, at his end shall be a fool, Jer 17:11.
'''Verses''' 13-17
See what care and pains wicked men take to compass their wicked designs; let it shame our negligence and slothfulness in doing good. See what pains those take, who make provision for the flesh to fulfil the lusts of it: pains to compass, and then to hide that which will end in [[death]] and hell at last. Less pains would mortify and crucify the flesh, and be life and heaven at last. Shame came in with [[sin]], and everlasting shame is at the end of it. See the misery of sinners; they are exposed to continual frights: yet see their folly; they are afraid of coming under the eye of men, but have no dread of [[God]]'s eye, which is always upon them: they are not afraid of doing things which they are afraid of being known to do.
'''Verses''' 18-25
Sometimes how gradual is the decay, how quiet the departure of a wicked person, how is he honoured, and how soon are all his cruelties and oppressions forgotten! They are taken off with other men, as the harvestman gathers the ears of corn as they come to hand. There will often appear much to resemble the wrong view of Providence Job takes in this Chapter. But we are taught by the word of inspiration, that these notions are formed in ignorance, from partial views. The providence of [[God]], in the affairs of men, is in every thing a just and wise providence. Let us apply this whenever the [[Lord]] may try us. He cannot do wrong. The unequalled sorrows of the Son of [[God]] when on earth, unless looked at in this view, perplex the mind. But when we behold him, as the sinner's Surety, bearing the curse, we can explain why he should endure that wrath which was due to [[sin]], that [[Divine]] justice might be satisfied, and his people saved.
----
'''Chapter''' 25
Bildad shows that man cannot be justified before [[God]].
--Bildad drops the question concerning the prosperity of wicked men; but shows the infinite distance there is between [[God]] and man. He represents to Job some truths he had too much overlooked. Man's righteousness and [[holiness]], at the best, are nothing in comparison with [[God]]'s, Ps 89:6. As [[God]] is so great and glorious, how can man, who is guilty and impure, appear before him? We need to be born again of water and of the [[Holy Spirit|Holy Ghost]], and to be bathed again and again in the blood of [[Christ]], that Fountain opened, Zec 13:1. We should be humbled as mean, guilty, polluted creatures, and renounce self-dependence. But our vileness will commend [[Christ]]'s condescension and love; the riches of his [[mercy]] and the power of his [[grace]] will be magnified to all eternity by every sinner he redeems.
----
'''Chapter''' 26
''Chapter Outline''
Job reproves Bildad.
(1-4)
Job acknowledges the power of [[God]].
(5-14)
'''Verses''' 1-4
Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. [[Christ|Jesus Christ]] knows how to speak what is proper for the weary, Isa 50:4; and his ministers should not grieve those whom [[God]] would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the [[Holy Spirit|Holy Ghost]], never mistakes, nor fails of his end.
'''Verses''' 5-14
Many striking instances are here given of the wisdom and power of [[God]], in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of [[God]]'s power there. If we look up to heaven above, we see displays of [[God]]'s almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Ps 33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the [[Lord]] are eclipsed; and we may draw near, and taste his grace, learn to [[love]] him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of [[God]] in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his [[hope]] towards [[God]]. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of [[God]].
----
'''Chapter''' 27
''Chapter Outline''
Job protests his sincerity.
(1-6)
The hypocrite is without hope.
(7-10)
The miserable end of the wicked.
(11-23)
'''Verses''' 1-6
[[Job]]'s friends now suffered him to speak, and he proceeded in a grave and useful manner. Job had confidence in the goodness both of his cause and of his [[God]]; and cheerfully committed his cause to him. But Job had not due reverence when he spake of [[God]] as taking away his judgment, and vexing his soul. To resolve that our hearts shall not reproach us, while we hold fast our integrity, baffles the designs of the evil spirit.
'''Verses''' 7-10
Job looked upon the condition of a hypocrite and a wicked man, to be most miserable. If they gained through life by their profession, and kept up their presumptuous [[hope]] till death, what would that avail when [[God]] required their souls? The more comfort we find in our [[religion]], the more closely we shall cleave to it. Those who have no delight in [[God]], are easily drawn away by the pleasures, and easily overcome by the crosses of this life. (Job 27:11-23)
'''Verses''' 11-23
[[Job]]'s friends, on the same subject, spoke of the misery of wicked men before [[death]] as proportioned to their crimes; Job considered that if it were not so, still the consequences of their [[death]] would be dreadful. Job undertook to set this matter in a true light. Death to a godly man, is like a fair gale of wind to convey him to the heavenly country; but, to a wicked man, it is like a storm, that hurries him away to destruction. While he lived, he had the benefit of sparing [[mercy]]; but now the day of [[God]]'s patience is over, and he will pour out upon him his wrath. When [[God]] casts down a man, there is no flying from, nor bearing up under his anger. Those who will not now flee to the arms of [[Divine]] grace, which are stretched out to receive them, will not be able to flee from the arms of [[Divine]] wrath, which will shortly be stretched out to destroy them. And what is a man profited if he gain the whole world, and thus lose his own soul?
----
'''Chapter''' 28
''Chapter Outline''
Concerning wordly wealth.
(1-11)
[[Wisdom]] is of inestimable value.
(12-19)
[[Wisdom]] is the gift of [[God]].
(20-28)
'''Verses''' 1-11
Job maintained that the dispensations of Providence were regulated by the highest wisdom. To confirm this, he showed of what a great deal of knowledge and wealth men may make themselves masters. The caverns of the earth may be discovered, but not the counsels of Heaven. Go to the miners, thou sluggard in [[religion]], consider their ways, and be wise. Let their courage and diligence in seeking the wealth that perishes, shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier, and safer! Yet gold is sought for, but [[grace]] neglected. Will the hopes of precious things out of the earth, so men call them, though really they are paltry and perishing, be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so?
'''Verses''' 12-19
Job here speaks of wisdom and understanding, the knowing and enjoying of [[God]] and ourselves. Its worth is infinitely more than all the riches in this world. It is a gift of the [[Holy Spirit|Holy Ghost]] which cannot be bought with money. Let that which is most precious in [[God]]'s account, be so in ours. Job asks after it as one that truly desired to find it, and despaired of finding it any where but in [[God]]; any way but by Divine revelation. (Job 28:20-28)
'''Verses''' 20-28
There is a two-fold wisdom; one hid in [[God]], which is secret, and belongs not to us; the other made known by him, and revealed to man. One day's events, and one man's affairs, have such reference to, and so hang one upon another, that He only, to whom all is open, and who sees the whole at one view, can rightly judge of every part. But the knowledge of [[God]]'s revealed will is within our reach, and will do us good. Let man look upon this as his wisdom, To [[fear]] the [[Lord]], and to depart from evil. Let him learn that, and he is learned enough. Where is this wisdom to be found? The treasures of it are hid in [[Christ]], revealed by the word, received by faith, through the [[Holy Spirit|Holy Ghost]]. It will not feed pride or vanity, or amuse our vain curiosity. It teaches and encourages sinners to [[fear]] the [[Lord]], and to depart from evil, in the exercise of [[Repentance|repentance]] and faith, without desiring to solve all difficulties about the events of this life.
----
'''Chapter''' 29
''Chapter Outline''
[[Job]]'s former comforts.
(1-6)
The honour paid to Job, His usefulness.
(7-17)
His prospect of prosperity.
(18-25)
'''Verses''' 1-6
Job proceeds to contrast his former prosperity with his present misery, through [[God]]'s withdrawing from him. A gracious soul delights in [[God]]'s smiles, not in the smiles of this world. Four things were then very pleasant to holy Job. 1. The confidence he had in the Divine protection. 2. The enjoyment he had of the [[Divine]] favour. 3. The communion he had with the [[Divine]] word. 4. The assurance he had of the [[Divine]] presence. [[God]]'s presence with a man in his house, though it be but a cottage, makes it a castle and a palace. Then also he had comfort in his family. Riches and flourishing families, like a candle, may be soon extinguished. But when the mind is enlightened by the [[Holy Spirit]], when a man walks in the light of [[God]]'s countenance, every outward comfort is doubled, every trouble is diminished, and he may pass cheerfully by this light through life and through death. Yet the sensible comfort of this state is often withdrawn for a season; and commonly this arises from sinful neglect, and grieving the [[Holy Spirit]]: sometimes it may be a trial of a man's [[faith]] and grace. But it is needful to examine ourselves, to seek for the cause of such a change by fervent [[prayer]], and to increase our watchfulness.
'''Verses''' 7-17
All sorts of people paid respect to Job, not only for the dignity of his rank, but for his personal merit, his prudence, integrity, and good management. Happy the men who are blessed with such gifts as these! They have great opportunities of honouring [[God]] and doing good, but have great need to watch against pride. Happy the people who are blessed with such men! it is a token for good to them. Here we see what Job valued himself by, in the day of his prosperity. It was by his usefulness. He valued himself by the check he gave to the violence of proud and evil men. Good magistrates must thus be a restraint to evil-doers, and protect the innocent; in order to this, they should arm themselves with zeal and resolution. Such men are public blessings, and resemble Him who rescues poor sinners from [[Satan]]. How many who were ready to perish, now are blessing Him! But who can show forth His praises? May we [[trust]] in His [[mercy]], and seek to imitate His truth, justice, and love.
'''Verses''' 18-25
Being thus honoured and useful, Job had hoped to die in [[peace]] and honour, in a good old age. If such an expectation arise from lively [[faith]] in the providence and promise of [[God]], it is well; but if from conceit of our own wisdom, and dependence on changeable, earthly things, it is ill grounded, and turns to sin. Every one that has the spirit of wisdom, has not the spirit of government; but Job had both. Yet he had the tenderness of a comforter. This he thought upon with pleasure, when he was himself a mourner. Our [[Lord]] [[Jesus]] is a King who hates iniquity, and upon whom the blessing of a [[world]] ready to perish comes. To Him let us give ear.
----
'''Chapter''' 30
''Chapter Outline''
[[Job]]'s honour is turned into contempt.
(1-14)
Job a burden to himself.
(15-31)
'''Verses''' 1-14
Job contrasts his present condition with his former honour and authority. What little cause have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! We should not be cast down if we are despised, reviled, and hated by wicked men. We should look to [[Jesus]], who endured the contradiction of sinners.
'''Verses''' 15-31
Job complains a great deal. Harbouring hard thoughts of [[God]] was the sin which did, at this time, most easily beset Job. When inward temptations join with outward calamities, the soul is hurried as in a tempest, and is filled with confusion. But woe be to those who really have [[God]] for an enemy! Compared with the awful state of ungodly men, what are all outward, or even inward temporal afflictions? There is something with which Job comforts himself, yet it is but a little. He foresees that [[death]] will be the end of all his troubles. [[God]]'s wrath might bring him to death; but his soul would be safe and happy in the [[world]] of spirits. If none pity us, yet our [[God]], who corrects, pities us, even as a father pitieth his own children. And let us look more to the things of eternity: then the [[believer]] will cease from mourning, and joyfully praise redeeming love.
----
'''Chapter''' 31
''Chapter Outline''
Job declares his uprightness.
(1-8)
His integrity.
(9-15)
Job merciful.
(16-23)
Job not guilty of covetousness or [[idolatry]].
(24-32)
Job not guilty of hypocrisy and violence.
(33-40)
'''Verses''' 1-8
Job did not speak the things here recorded by way of boasting, but in answer to the charge of hypocrisy. He understood the spiritual nature of [[God]]'s commandments, as reaching to the thoughts and intents of the heart. It is best to let our actions speak for us; but in some cases we owe it to ourselves and to the cause of [[God]], solemnly to protest our innocence of the crimes of which we are falsely accused. The lusts of the flesh, and the [[love]] of the world, are two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard. And [[God]] takes more exact notice of us than we do of ourselves; let us therefore walk circumspectly. He carefully avoided all sinful means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. What we have in the [[world]] may be used with comfort, or lost with comfort, if honestly gotten. Without strict honestly and faithfulness in all our dealings, we can have no good evidence of true [[godliness]]. Yet how many professors are unable to abide this touchstone!
'''Verses''' 9-15
All the defilements of the life come from a deceived heart. Lust is a fire in the soul: those that indulge it, are said to burn. It consumes all that is good there, and lays the conscience waste. It kindles the fire of [[God]]'s wrath, which, if not quenched by the blood of [[Christ]], will consume even to eternal destruction. It consumes the body; it consumes the substance. Burning lusts bring burning judgments. Job had a numerous household, and he managed it well. He considered that he had a Master in heaven; and as we are undone if [[God]] should be severe with us, we ought to be mild and gentle towards all with whom we have to do.
'''Verses''' 16-23
[[Job]]'s conscience gave testimony concerning his just and charitable behaviour toward the poor. He is most large upon this head, because in this matter he was particularly accused. He was tender of all, and hurtful to none. Notice the principles by which Job was restrained from being uncharitable and unmerciful. He stood in awe of the [[Lord]], as certainly against him, if he should wrong the poor. Regard to worldly interests may restrain a man from actual crimes; but the [[grace]] of [[God]] alone can make him hate, dread, and shun sinful thoughts and desires.
'''Verses''' 24-32
Job protests, 1. That he never set his [[heart]] upon the wealth of this world. How few prosperous professors can appeal to the [[Lord]], that they have not [[rejoice]]d because their gains were great! Through the determination to be rich, numbers ruin their souls, or pierce themselves with many sorrows. 2. He never was guilty of [[idolatry]]. The source of [[idolatry]] is in the heart, and it corrupts men, and provokes [[God]] to send judgments upon a nation. 3. He neither desired nor delighted in the hurt of the worst enemy he had. If others bear malice to us, that will not justify us in bearing malice to them. 4. He had never been unkind to strangers. Hospitality is a [[Christian]] duty, 1Pe 4:9.
'''Verses''' 33-40
Job clears himself from the charge of hypocrisy. We are loth to confess our faults, willing to excuse them, and to lay the blame upon others. But he that thus covers his sins, shall not prosper, Pr 28:13. He speaks of his courage in what is good, as an evidence of his sincerity in it. When men get estates unjustly, they are justly deprived of comfort from them; it was sown wheat, but shall come up thistles. What men do not come honestly by, will never do them any good. The words of Job are ended. They end with a bold assertion, that, with respect to accusation against his moral and religious character as the cause for his sufferings, he could appeal to [[God]]. But, however confident Job was, we shall see he was mistaken, chap. 40:4, 5; 1Jo 1:8. Let us all judge ourselves; wherein we are guilty, let us seek [[forgiveness]] in that blood which cleanseth from all sin; and may the [[Lord]] have [[mercy]] upon us, and write his laws in our hearts!
----
'''Chapter''' 32
''Chapter Outline''
Elihu is displeased at the dispute between Job and his friends.
(1-5)
He reproves them.
(6-14)
He speaks without partiality.
(15-22)
'''Verses''' 1-5
[[Job]]'s friends were silenced, but not convinced. Others had been present. Elihu was justly displeased with Job, as more anxious to clear his own character than the justice and goodness of [[God]]. Elihu was displeased with [[Job]]'s friends because they had not been candid to Job. Seldom is a quarrel begun, more seldom is a quarrel carried on, in which there are not faults on both sides. Those that seek for truth, must not reject what is true and good on either side, nor approve or defend what is wrong.
'''Verses''' 6-14
Elihu professes to speak by the inspiration of the [[Holy Spirit]], and corrects both parties. He allowed that those who had the longest experience should speak first. But [[God]] gives wisdom as he pleases; this encouraged him to state his opinion. By attention to the word of [[God]], and dependence upon the [[Holy Spirit]], young men may become wiser than the aged; but this wisdom will render them swift to hear, slow to speak, and disposed to give others a patient hearing.
'''Verses''' 15-22
If we are sure that the [[Spirit]] of [[God]] suggested what we are about to say, still we ought to refrain, till it comes to our turn to speak. [[God]] is the [[God]] of order, not of confusion. It is great refreshment to a good man, to speak for the [[glory]] of the [[Lord]], and to edify others. And the more we consider the majesty of [[God]], as our Maker, and the more we dread his wrath and justice, the less shall we sinfully [[fear]] or flatter men. Could we set the wrath [[Lord]] always before us, in his mercies and his terrors, we should not be moved from doing our duty in whatever we are called to do.
----
'''Chapter''' 33
''Chapter Outline''
Elihu offers to reason with Job.
(1-7)
Elihu blames Job for reflecting upon [[God]].
(8-13)
[[God]] calls men to repentance.
(14-18)
[[God]] sends afflictions for good.
(19-28)
Elihu entreats [[Job]]'s attention.
(29-33)
'''Verses''' 1-7
Job had desired a judge to decide his appeal. Elihu was one according to his wish, a man like himself. If we would rightly convince men, it must be by reason, not by terror; by fair argument, not by a heavy hand.
'''Verses''' 8-13
Elihu charges Job with reflecting upon the justice and goodness of [[God]]. When we hear any thing said to [[God]]'s dishonour, we ought to bear our testimony against it. Job had represented [[God]] as severe in marking what he did amiss. Elihu urges that he had spoken wrong, and that he ought to humble himself before [[God]], and by [[Repentance|repentance]] to unsay it. [[God]] is not accountable to us. It is unreasonable for weak, sinful creatures, to strive with a [[God]] of infinite wisdom, power, and goodness. He acts with perfect justice, wisdom, and goodness, where we cannot perceive it.
'''Verses''' 14-18
[[God]] speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any [[Divine]] revelation in writing, though now it is our principal guide. When [[God]] designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from [[sin]], particularly the [[sin]] of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from [[sin]], saves them from hell. What a [[mercy]] it is to be under the restraints of an awakened conscience!
'''Verses''' 19-28
Job complained of his diseases, and judged by them that [[God]] was angry with him; his friends did so too: but Elihu shows that [[God]] often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which [[God]] speaks to men. Pain is the fruit of sin; yet, by the [[grace]] of [[God]], the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. [[Jesus Christ|Jesus Christ]] is the Messenger and the Ransom, so Elihu calls him, as Job had called him his [[Redeemer]], for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by [[sin]], that nothing less would atone for it, than the blood of the Son of [[God]], who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a [[mercy]] indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find [[mercy]] with [[God]]. The works of darkness are unfruitful works; all the gains of [[sin]] will come far short of the damage. We must, with a broken and contrite heart, confess our sins to [[God]], 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?
'''Verses''' 29-33
Elihu shows that [[God]]'s great and gracious design toward the [[children]] of men, is, to save them from being for ever miserable, and to bring them to be for ever happy. By whatever means we are kept back from the we shall bless the [[Lord]] for them at least, and should bless him for them though they be painful and distressing. Those that perish for ever are without excuse, for they would not be healed.
----
'''Chapter''' 34
''Chapter Outline''
Elihu accuses Job of charging [[God]] with injustice.
(1-9)
[[God]] cannot be unjust.
(10-15)
[[God]]'s power and providence.
(16-30)
Elihu reproves Job.
(31-37)
'''Verses''' 1-9
Elihu calls upon those present to decide with him upon [[Job]]'s words. The plainest [[Christian]], whose mind is enlightened, whose [[heart]] is sanctified by the [[Spirit]] of [[God]], and who is Versed in the Scriptures, can say how far matters, words, or actions, agree with true [[religion]], better than any that lean to their own understandings. Job had spoken as if he meant wholly to justify himself. He that say, I have cleansed my hands in vain, does not only offend against [[God]]'s children, Ps 73:13-15, but gratifies his enemies, and says as they say.
'''Verses''' 10-15
Elihu had showed Job, that [[God]] meant him no hurt by afflicting him, but intended his spiritual benefit. Here he shows, that [[God]] did him no wrong by afflicting him. If the former did not satisfy him, this ought to silence him. [[God]] cannot do wickedness, nor the Almighty commit wrong. If services now go unrewarded, and sins now go unpunished, yet there is a day coming, when [[God]] will fully render to every man according to his works. Further, though the [[believer]]'s final condemnation is done away through the [[Saviour]]'s ransom, yet he has merited worse than any outward afflictions; so that no wrong is done to him, however he may be tried.
'''Verses''' 16-30
Elihu appeals directly to Job himself. Could he suppose that [[God]] was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn [[God]]'s proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of [[God]], and so to persuade him to submit. Job had often wished to plead his cause before [[God]]. Elihu asks, To what purpose? All is well that [[God]] does, and will be found so. What can make those uneasy, whose souls dwell at ease in [[God]]? The smiles of all the [[world]] cannot quiet those on whom [[God]] frowns.
'''Verses''' 31-37
When we reprove for what is amiss, we must direct to what is good. [[Job]]'s friends would have had him own himself a wicked man. Let will only oblige him to own that he spoke unadvisedly with his lips. Let us, in giving reproof, not make a matter worse than it is. Elihu directs Job to humble himself before [[God]] for his sins, and to accept the punishment. Also to pray to [[God]] to discover his sins to him. A good man is willing to know the worst of himself; particularly, under affliction, he desires to be told wherefore [[God]] contends with him. It is not enough to be sorry for our sins, but we must go and [[sin]] no more. And if we are affectionate children, we shall [[love]] to speak with our Father, and to tell him all our mind. Elihu reasons with Job concerning his discontent under affliction. We are ready to think every thing that concerns us should be just as we would have it; but it is not reasonable to expect this. Elihu asks whether there was not [[sin]] and folly in what Job said. [[God]] is righteous in all his ways, and holy in all his works, Ps 145:17. The [[believer]] saith, Let my [[Saviour]], my wise and loving [[Lord]], choose every thing for me. I am sure that will be wisest, and the best for his [[glory]] and my good.
----
'''Chapter''' 35
''Chapter Outline''
Elihu speaks of man's conduct.
(1-8)
Why those who cry out under afflictions are not regarded.
(9-13)
Elihu reproves [[Job]]'s impatience.
(14-16)
'''Verses''' 1-8
Elihu reproves Job for justifying himself more than [[God]], and called his attention to the heavens. They are far above us, and [[God]] is far above them; how much then is he out of the reach, either of our sins or of our services! We have no reason to complain if we have not what we expect, but should be thankful that we have better than we deserve.
'''Verses''' 9-13
Job complained that [[God]] did not regard the cries of the oppressed against their oppressors. This he knew not how to reconcile the justice of [[God]] and his government. Elihu solves the difficulty. Men do not notice the mercies they enjoy in and under their afflictions, nor are thankful for them, therefore they cannot expect that [[God]] should deliver them out of affliction. He gives songs in the night; when our condition is dark and melancholy, there is that in [[God]]'s providence and promise, which is sufficient to support us, and to enable us even to [[rejoice]] in tribulation. When we only pore upon our afflictions, and neglect the consolations of [[God]] which are treasured up for us, it is just in [[God]] to reject our [[prayer]]s. Even the things that will kill the body, cannot hurt the soul. If we cry to [[God]] for the removal of an affliction, and it is not removed, the reason is, not because the [[Lord]]'s hand is shortened, or his ear heavy; but because we are not sufficiently humbled.
'''Verses''' 14-16
As in prosperity we are ready to think our mountain will never be brought low; so when in adversity, we are ready to think our valley will never be filled up. But to conclude that to-morrow must be as this day, is as absurd as to think that the weather, when either fair or foul, will be always so. When Job looked up to [[God]], he had no reason to speak despairingly. There is a day of judgment, when all that seems amiss will be found to be right, and all that seems dark and difficult will be cleared up and set straight. And if there is [[Divine]] wrath in our troubles, it is because we quarrel with [[God]], are fretful, and distrust [[Divine]] Providence. This was [[Job]]'s case. Elihu was directed by [[God]] to humble Job, for as to some things he had both opened his mouth in vain, and had multiplied words without knowledge. Let us be admonished, in our afflictions, not so much to set forth the greatness of our suffering, as the greatness of the [[mercy]] of [[God]].
----
'''Chapter''' 36
''Chapter Outline''
Elihu desires [[Job]]'s attention.
(1-4)
The methods in which [[God]] deals with men.
(5-14)
Elihu counsels Job.
(15-23)
The wonders in the works of creation.
(24-33)
'''Verses''' 1-4
Elihu only maintained that the affliction was sent for his trial; and lengthened because Job was not yet thoroughly humbled under it. He sought to ascribe righteousness to his Maker; to clear this truth, that [[God]] is righteous in all his ways. Such knowledge must be learned from the word and [[Spirit]] of [[God]], for naturally we are estranged from it. The fitness of Elihu's discourse to the dispute between Job and his friends is plain. It pointed out to Job the true reason of those trials with which he had been pointed out to Job the true reason of those trials with which he had been visited. It taught that [[God]] had acted in [[mercy]] towards him, and the spiritual benefit he was to derive from them. It corrected the mistake of his friends, and showed that [[Job]]'s calamities were for good.
'''Verses''' 5-14
Elihu here shows that [[God]] acts as righteous Governor. He is always ready to defend those that are injured. If our eye is ever toward [[God]] in duty, his eye will be ever upon us in [[mercy]], and, when we are at the lowest, will not overlook us. [[God]] intends, when he afflicts us, to discover past sins to us, and to bring them to our remembrance. Also, to dispose our hearts to be taught: affliction makes people willing to learn, through the [[grace]] of [[God]] working with and by it. And further, to deter us from sinning for the future. It is a command, to have no more to do with sin. If we faithfully serve [[God]], we have the promise of the life that now is, and the comforts of it, as far as is for [[God]]'s glory and our good: and who would desire them any further? We have the possession of inward pleasures, the great [[peace]] which those have that [[love]] [[God]]'s law. If the affliction fail in its work, let men expect the furnace to be heated till they are consumed. Those that die without knowledge, die without grace, and are undone for ever. See the nature of hypocrisy; it lies in the heart: that is for the [[world]] and the flesh, while perhaps the outside seems to be for [[God]] and [[religion]]. Whether sinners die in youth, or live long to heap up wrath, their case is dreadful. The souls of the wicked live after death, but it is in everlasting misery.
'''Verses''' 15-23
Elihu shows that Job caused the continuance of his own trouble. He cautions him not to persist in frowardness. Even good men need to be kept to their duty by the [[fear]] of [[God]]'s wrath; the wisest and best have enough in them to deserve his stroke. Let not Job continue his unjust quarrel with [[God]] and his providence. And let us never dare to think favourably of [[sin]], never indulge it, nor allow ourselves in it. Elihu thinks Job needed this caution, he having chosen rather to gratify his pride and humour by contending with [[God]], than to mortify them by submitting, and accepting the punishment. It is absurd for us to think to teach Him who is himself the Fountain of light, truth, knowledge, and instruction. He teaches by the [[Bible]], and that is the best book; teaches by his Son, and he is the best Master. He is just in all proceedings.
'''Verses''' 24-33
Elihu endeavours to fill Job with high thought of [[God]], and so to persuade him into cheerful submission to his providence. Man may see [[God]]'s works, and is capable of discerning his hand in them, which the beasts are not, therefore they ought to give him the glory. But while the worker of iniquity ought to tremble, the true [[believer]] should [[rejoice]]. Children should hear with pleasure their Father's voice, even when he speaks in terror to his enemies. There is no light but there may be a cloud to intercept it. The light of the favour of [[God]], the light of his countenance, the most blessed light of all, even that light has many a cloud. The clouds of our sins cause the [[Lord]] to his face, and hinder the light of his loving-kindness from shining on our souls.
----
'''Chapter''' 37
''Chapter Outline''
Elihu observes the power of [[God]].
(1-13)
Job required to explain the works of nature.
(14-20)
[[God]] is great, and is to be feared.
(21-24)
'''Verses''' 1-13
The changes of the weather are the subject of a great deal of our thoughts and common talk; but how seldom do we think and speak of these things, as Elihu, with a regard to [[God]], the director of them! We must notice the [[glory]] of [[God]], not only in the thunder and lightning, but in the more common and less awful changes of the weather; as the snow and rain. Nature directs all creatures to shelter themselves from a storm; and shall man only be unprovided with a refuge? Oh that men would listen to the voice of [[God]], who in many ways warns them to flee from the wrath to come; and invites them to accept his [[salvation]], and to be happy. The ill opinion which men entertain of the [[Divine]] direction, peculiarly appears in their murmurs about the weather, though the whole result of the year proves the folly of their complaints. Believers should avoid this; no days are bad as [[God]] makes them, though we make many bad by our sins. (Job 37:14-20)
'''Verses''' 14-20
Due thoughts of the works of [[God]] will help to reconcile us to all his providences. As [[God]] has a powerful, freezing north wind, so he has a thawing, composing south wind: the [[Spirit]] is compared to both, because he both convinces and comforts, So 4:16. The best of men are much in the dark concerning the glorious perfections of the [[Divine]] nature and the [[Divine]] government. Those who, through grace, know much of [[God]], know nothing, in comparison with what is to be known, and of what will be known, when that which is perfect is come.
'''Verses''' 21-24
Elihu concludes his discourse with some great sayings concerning the [[glory]] of [[God]]. Light always is, but is not always to be seen. When clouds come between, the sun is darkened in the clear day. The light of [[God]]'s favour shines ever towards his faithful servants, though it be not always seen. Sins are clouds, and often hinder us from seeing that bright light which is in the face of [[God]]. Also, as to those thick clouds of sorrow which often darken our minds, the [[Lord]] hath a wind which passes and clears them away. What is that wind? It is his Holy Spirit. As the wind dispels and sweeps away the clouds which are gathered in the air, so the [[Spirit]] of [[God]] clears our souls from the clouds and fogs of ignorance and unbelief, of [[sin]] and lust. From all these clouds the [[Holy Spirit]] of [[God]] frees us in the work of regeneration. And from all the clouds which trouble our consciences, the [[Holy Spirit]] sets us free in the work of consolation. Now that [[God]] is about to speak, Elihu delivers a few words, as the sum of all his discourse. With [[God]] is terrible majesty. Sooner or later all men shall [[fear]] him.
----
'''Chapter''' 38
''Chapter Outline''
[[God]] calls upon Job to answer.
(1-3)
[[God]] questions Job.
(4-11)
Concerning the light and darkness.
(12-24)
Concerning other mighty works.
(25-41)
'''Verses''' 1-3
Job had silenced, but had not convinced his friends. Elihu had silenced Job, but had not brought him to admit his guilt before [[God]]. It pleased the [[Lord]] to interpose. The [[Lord]], in this discourse, humbles Job, and brings him to repent of his passionate expressions concerning [[God]]'s providential dealings with him; and this he does, by calling upon Job to compare [[God]]'s being from everlasting to everlasting, with his own time; [[God]]'s knowledge of all things, with his own ignorance; and [[God]]'s almighty power, with his own weakness. Our darkening the counsels of [[God]]'s wisdom with our folly, is a great provocation to [[God]]. Humble [[faith]] and sincere obedience see farthest and best into the will of the [[Lord]].
'''Verses''' 4-11
For the humbling of Job, [[God]] here shows him his ignorance, even concerning the earth and the sea. As we cannot find fault with [[God]]'s work, so we need not [[fear]] concerning it. The works of his providence, as well as the work of creation, never can be broken; and the work of redemption is no less firm, of which [[Christ|Jesus Christ]] himself is both the Foundation and the Corner-stone. The [[church]] stands as firm as the earth.
'''Verses''' 12-24
The [[Lord]] questions Job, to convince him of his ignorance, and shame him for his folly in prescribing to [[God]]. If we thus try ourselves, we shall soon be brought to own that what we know is nothing in comparison with what we know not. By the tender [[mercy]] of our [[God]], the Day-spring from on high has visited us, to give light to those that sit in darkness, whose hearts are turned to it as clay to the seal, 2Co 4:6. [[God]]'s way in the government of the [[world]] is said to be in the sea; this means, that it is hid from us. Let us make sure that the gates of heaven shall be opened to us on the other side of death, and then we need not fear the opening of the gates of death. It is presumptuous for us, who perceive not the breadth of the earth, to dive into the depth of [[God]]'s counsels. We should neither in the brightest noon count upon perpetual day, nor in the darkest midnight despair of the return of the morning; and this applies to our inward as well as to our outward condition. What folly it is to strive against [[God]]! How much is it our interest to seek [[peace]] with him, and to keep in his love!
'''Verses''' 25-41
Hitherto [[God]] had put questions to Job to show him his ignorance; now [[God]] shows his weakness. As it is but little that he knows, he ought not to arraign the [[Divine]] counsels; it is but little he can do, therefore he ought not to oppose the ways of Providence. See the all-sufficiency of the [[Divine]] Providence; it has wherewithal to satisfy the desire of every living thing. And he that takes care of the young ravens, certainly will not be wanting to his people. This being but one instance of the [[Divine]] compassion out of many, gives us occasion to think how much good our [[God]] does, every day, beyond what we are aware of. Every view we take of his infinite perfections, should remind us of his right to our love, the evil of sinning against him, and our need of his [[mercy]] and [[salvation]].
----
'''Chapter''' 39
[[God]] inquires of Job concerning several animals.
--In these questions the [[Lord]] continued to humble Job. In this Chapter several animals are spoken of, whose nature or situation particularly show the power, wisdom, and manifold works of [[God]]. The wild ass. It is better to labour and be good for something, than to ramble and be good for nothing. From the untameableness of this and other creatures, we may see, how unfit we are to give law to Providence, who cannot give law even to a wild ass's colt. The unicorn, a strong, stately, proud creature. He is able to serve, but not willing; and [[God]] challenges Job to force him to it. It is a great [[mercy]] if, where [[God]] gives strength for service, he gives a heart; it is what we should pray for, and reason ourselves into, which the brutes cannot do. Those gifts are not always the most valuable that make the finest show. Who would not rather have the voice of the nightingale, than the tail of the peacock; the eye of the eagle and her soaring wing, and the natural affection of the stork, than the beautiful feathers of the ostrich, which can never rise above the earth, and is without natural affection? The description of the war-horse helps to explain the character of presumptuous sinners. Every one turneth to his course, as the horse rushes into the battle. When a man's [[heart]] is fully set in him to do evil, and he is carried on in a wicked way, by the violence of his appetites and passions, there is no making him [[fear]] the wrath of [[God]], and the fatal consequences of sin. Secure sinners think themselves as safe in their sins as the eagle in her nest on high, in the clefts of the rocks; but I will bring thee down from thence, saith the [[Lord]], Jer 49:16. All these beautiful references to the works of nature, should teach us a right view of the riches of the wisdom of Him who made and sustains all things. The want of right views concerning the wisdom of [[God]], which is ever present in all things, led Job to think and speak unworthily of Providence.
----
'''Chapter''' 40
''Chapter Outline''
Job humbles himself to [[God]].
(1-5)
The [[Lord]] reasons with Job to show his righteousness, power, and wisdom.
(6-14)
[[God]]'s power shown in Behemoth.
(15-24)
'''Verses''' 1-5
Communion with the [[Lord]] effectually convinces and humbles a saint, and makes him glad to part with his most beloved sins. There is need to be thoroughly convinced and humbled, to prepare us for remarkable deliverances. After [[God]] had shown Job, by his manifest ignorance of the works of nature, how unable he was to judge of the methods and designs of Providence, he puts a convincing question to him; Shall he that contendeth with the Almighty instruct him? Now Job began to melt into godly sorrow: when his friends reasoned with him, he did not yield; but the voice of the [[Lord]] is powerful. When the [[Spirit]] of truth is come, he shall convince. Job yields himself to the [[grace]] of [[God]]. He owns himself an offender, and has nothing to say to justify himself. He is now sensible that he has sinned; and therefore he calls himself vile. [[Repentance]] changes men's opinion of themselves. Job is now convinced of his error. Those who are truly sensible of their own sinfulness and vileness, dare not justify themselves before [[God]]. He perceived that he was a poor, mean, foolish, and sinful creature, who ought not to have uttered one word against the [[Divine]] conduct. One glimpse of [[God]]'s holy nature would appal the stoutest rebel. How, then will the wicked bear the sight of his [[glory]] at the day of judgment? But when we see this [[glory]] revealed in [[Jesus]] [[Christ]], we shall be humbled without being terrified; self-abasement agrees with filial love. (Job 40:6-14)
'''Verses''' 6-14
Those who profit by what they have heard from [[God]], shall hear more from him. And those who are truly convinced of [[sin]], yet need to be more thoroughly convinced and more humbled. No doubt [[God]], and he only, has power to humble and bring down proud men; he has wisdom to know when and how to do it, and it is not for us to teach him how to govern the world. Our own hands cannot save us by recommending us to [[God]]'s grace, much less rescuing us from his justice; and therefore into his hand we must commit ourselves. The renewal of a [[believer]] proceeds in the same way of conviction, humbling, and watchfulness against remaining [[sin]], as his first conversion. When convinced of many evils in our conduct, we still need convincing of many more.
'''Verses''' 15-24
[[God]], for the further proving of his own power, describes two vast animals, far exceeding man in bulk and strength. Behemoth signifies beasts. Most understand it of an animal well known in [[Egypt]], called the river-horse, or hippopotamus. This vast animal is noticed as an argument to humble ourselves before the great [[God]]; for he created this vast animal, which is so fearfully and wonderfully made. Whatever strength this or any other creature has, it is derived from [[God]]. He that made the soul of man, knows all the ways to it, and can make the sword of justice, his wrath, to approach and touch it. Every godly man has spiritual weapons, the whole armour of [[God]], to resist, yea, to overcome the tempter, that his never-dying soul may be safe, whatever becomes of his frail flesh and mortal body.
----
'''Chapter''' 41
Concerning Leviathan.
--The description of the Leviathan, is yet further to convince Job of his own weakness, and of [[God]]'s almighty power. Whether this Leviathan be a whale or a crocodile, is disputed. The [[Lord]], having showed Job how unable he was to deal with the Leviathan, sets forth his own power in that mighty creature. If such language describes the terrible force of Leviathan, what words can express the power of [[God]]'s wrath? Under a humbling sense of our own vileness, let us revere the [[Divine]] Majesty; take and fill our allotted place, cease from our own wisdom, and give all [[glory]] to our gracious [[God]] and [[Saviour]]. Remembering from whom every good gift cometh, and for what end it was given, let us walk humbly with the [[Lord]].
----
'''Chapter''' 42
''Chapter Outline''
Job humbly submits unto [[God]].
(1-6)
Job intercedes for his friends.
(7-9)
His renewed prosperity.
(10-17)
'''Verses''' 1-6
Job was now sensible of his guilt; he would no longer speak in his own excuse; he abhorred himself as a sinner in [[heart]] and life, especially for murmuring against [[God]], and took shame to himself. When the understanding is enlightened by the [[Spirit]] of grace, our knowledge of [[Divine]] things as far exceeds what we had before, as the sight of the eyes excels report and common fame. By the teachings of men, [[God]] reveals his Son to us; but by the teachings of his [[Spirit]] he reveals his Son in us, Ga 1:16, and changes us into the same image, 2Co 3:18. It concerns us to be deeply humbled for the sins of which we are convinced. Self-loathing is ever the companion of true repentance. The [[Lord]] will bring those whom he loveth, to adore him in self-abasement; while true [[grace]] will always lead them to confess their sins without self-justifying.
'''Verses''' 7-9
After the [[Lord]] had convinced and humbled Job, and brought him to repentance, he owned him, comforted him, and put honour upon him. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but if [[God]] say, Well done, thou good and faithful servant, it is of little consequence who says otherwise. [[Job]]'s friends had wronged [[God]], by making prosperity a mark of the true [[church]], and affliction a certain proof of [[God]]'s wrath. Job had referred things to the future judgment and the future state, more than his friends, therefore he spake of [[God]] that which was right, better than his friends had done. And as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so [[Christ|Jesus Christ]] prayed for his persecutors, and ever lives, making intercession for the transgressors. [[Job]]'s friends were good men, and belonged to [[God]], and He would not let them be in their mistake any more than Job; but having humbled him by a discourse out of the whirlwind, he takes another way to humble them. They are not to argue the matter again, but they must agree in a sacrifice and a [[prayer]], and that must reconcile them, Those who differ in judgment about lesser things, yet are one in [[Christ|Jesus Christ]] the great Sacrifice, and ought therefore to [[love]] and bear with one another. When [[God]] was angry with [[Job]]'s friends, he put them in a way to make [[peace]] with him. Our quarrels with [[God]] always begin on our part, but the making [[peace]] begins on his. Peace with [[God]] is to be had only in his own way, and upon his own terms. These will never seem hard to those who know how to value this blessing: they will be glad of it, like [[Job]]'s friends, upon any terms, though ever so humbling. Job did not insult over his friends, but [[God]] being graciously reconciled to him, he was easily reconciled to them. In all our [[prayer]]s and services we should aim to be accepted of the [[Lord]]; not to have praise of men, but to please [[God]]. (Job 42:10-17)
'''Verses''' 10-17
In the beginning of this book we had [[Job]]'s patience under his troubles, for an example; here, for our encouragement to follow that example, we have his happy end. His troubles began in [[Satan]]'s malice, which [[God]] restrained; his restoration began in [[God]]'s [[mercy]], which [[Satan]] could not oppose. Mercy did not return when Job was disputing with his friends, but when he was praying for them. [[God]] is served and pleased with our warm devotions, not with our warm disputes. [[God]] doubled [[Job]]'s possessions. We may lose much for the [[Lord]], but we shall not lose any thing by him. Whether the [[Lord]] gives us health and temporal blessings or not, if we patiently suffer according to his will, in the end we shall be happy. [[Job]]'s estate increased. The blessing of the [[Lord]] makes rich; it is he that gives us power to get wealth, and gives success in honest endeavours. The last days of a good man sometimes prove his best, his last works his best works, his last comforts his best comforts; for his path, like that of the morning light, shines more and more unto the perfect day.
{{mhc bottom}}
topic_name = Matthew Henry Concise Bible Commentary : Job |
subtopics = [[Job]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Job, Book of|Easton's Bible Dictionary entry on Job]] |
}}
Read the book of [[Book of Job|Job]] from the [[Holy Bible|Bible]]
{{chapters}}
[[Job 1|1]]
[[Job 2|2]]
[[Job 3|3]]
[[Job 4|4]]
[[Job 5|5]]
[[Job 6|6]]
[[Job 7|7]]
[[Job 8|8]]
[[Job 9|9]]
[[Job 10|10]]
[[Job 11|11]]
[[Job 12|12]]
[[Job 13|13]]
[[Job 14|14]]
[[Job 15|15]]
[[Job 16|16]]
[[Job 17|17]]
[[Job 18|18]]
[[Job 19|19]]
[[Job 20|20]]
[[Job 21|21]]
[[Job 22|22]]
[[Job 23|23]]
[[Job 24|24]]
[[Job 25|25]]
[[Job 26|26]]
[[Job 27|27]]
[[Job 28|28]]
[[Job 29|29]]
[[Job 30|30]]
[[Job 31|31]]
[[Job 32|32]]
[[Job 33|33]]
[[Job 34|34]]
[[Job 35|35]]
[[Job 36|36]]
[[Job 37|37]]
[[Job 38|38]]
[[Job 39|39]]
[[Job 40|40]]
[[Job 41|41]]
[[Job 42|42]]
==Commentary==
[[Text:MHC Concise Job 1|1]]
[[Text:MHC Concise Job 2|2]]
[[Text:MHC Concise Job 3|3]]
[[Text:MHC Concise Job 4|4]]
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[[Text:MHC Concise Job 31|31]]
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[[Text:MHC Concise Job 34|34]]
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[[Text:MHC Concise Job 41|41]]
[[Text:MHC Concise Job 42|42]]
{{mhc import}}
'''Commentary on the book of [[Book of Job|Job]]'''
This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after [[Abraham]], or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his [[faith]] was fixed upon the coming of his [[Redeemer]], and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the [[Lord]] watched over his servant Job with the affection of a wise and loving father.
----
'''Chapter''' 1
''Chapter Outline''
The piety and prosperity of Job.
(1-5)
[[Satan]] obtains leave to try Job.
(6-12)
The loss of [[Job]]'s property, and the [[death]] of his children.
(13-19)
[[Job]]'s patience and piety.
(20-22)
'''Verses''' 1-5
Job was prosperous, and yet pious. Though it is hard and rare, it is not impossible for a rich man to enter into the kingdom of heaven. By [[God]]'s [[grace]] the [[temptations]] of worldly wealth may be overcome. The account of [[Job]]'s piety and prosperity comes before the history of his great afflictions, showing that neither will secure from troubles. While Job beheld the harmony and comforts of his sons with satisfaction, his knowledge of the human [[heart]] made him fearful for them. He sent and sanctified them, reminding them to examine themselves, to confess their sins, to seek forgiveness; and as one who hoped for acceptance with [[God]] through the promised [[Saviour]], he offered a burnt-offering for each. We perceive his care for their souls, his knowledge of the sinful state of man, his entire dependence on [[God]]'s [[mercy]] in the way he had appointed.
'''Verses''' 6-12
[[Job]]'s afflictions began from the malice of [[Satan]], by the [[Lord]]'s permission, for wise and holy purposes. There is an evil spirit, the enemy of [[God]], and of all righteousness, who is continually seeking to distress, to lead astray, and, if possible, to destroy those who love [[God]]. How far his influence may extend, we cannot say; but probably much unsteadiness and unhappiness in [[Christians]] may be ascribed to him. While we are on this earth we are within his reach. Hence it concerns us to be sober and vigilant, 1Pe 5:8. See how [[Satan]] censures Job. This is the common way of slanderers, to suggest that which they have no reason to think is true. But as there is nothing we should dread more than really being hypocrites, so there is nothing we need dread less than being called and counted so without cause. It is not wrong to look at the eternal recompence in our obedience; but it is wrong to aim at worldly advantages in our [[religion]]. [[God]]'s people are taken under his special protection; they, and all that belong to them. The blessing of the [[Lord]] makes rich; [[Satan]] himself owns it. [[God]] suffered Job to be tried, as he suffered [[ Peter]] to be sifted. It is our comfort that [[God]] has the devil in a chain, Re 20:1. He has no power to lead men to [[sin]], but what they give him themselves; nor any power to afflict men, but what is given him from above. All this is here described to us after the manner of men. The Scripture speaks thus to teach us that [[God]] directs the affairs of the world.
'''Verses''' 13-19
[[Satan]] brought [[Job]]'s troubles upon him on the day that his children began their course of feasting. The troubles all came upon Job at once; while one messenger of evil tidings was speaking, another followed. His dearest and most valuable possessions were his ten children; news is brought him that they are killed. They were taken away when he had most need of them to comfort him under other losses. In [[God]] only have we a help present at all times. (Job 1:20-22)
'''Verses''' 20-22
Job humbled himself under the hand of [[God]]. He reasons from the common state of human life, which he describes. We brought nothing of this world's goods into the world, but have them from others; and it is certain we can carry nothing out, but must leave them to others. Job, under all his losses, is but reduced to his first state. He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time. The same who gave hath taken away. See how Job looks above instruments, and keeps his eye upon the First Cause. Afflictions must not divert us from, but quicken us to [[religion]]. If in all our troubles we look to the [[Lord]], he will support us. The [[Lord]] is righteous. All we have is from his gift; we have forfeited it by [[sin]], and ought not to complain if he takes any part from us. Discontent and impatience charge [[God]] with folly. Against these Job carefully watched; and so must we, acknowledging that as [[God]] has done right, but we have done wickedly, so [[God]] has done wisely, but we have done very foolishly. And may the malice and power of [[Satan]] render that [[Saviour]] more precious to our souls, who came to destroy the works of the devil; who, for our [[salvation]], suffered from that enemy far more than Job suffered, or we can think.
----
'''Chapter''' 2
''Chapter Outline''
[[Satan]] obtains leave to try Job.
(1-6)
[[Job]]'s sufferings.
(7-10)
His friends come to comfort him.
(11-13)
'''Verses''' 1-6
How well is it for us, that neither men nor devils are to be our judges! but all our judgment comes from the [[Lord]], who never errs. Job holds fast his integrity still, as his weapon. [[God]] speaks with pleasure of the power of his own grace. Self-love and self-preservation are powerful in the hearts of men. But [[Satan]] accuses Job, representing him as wholly selfish, and minding nothing but his own ease and safety. Thus are the ways and people of [[God]] often falsely blamed by the devil and his agents. Permission is granted to [[Satan]] to make trial, but with a limit. If [[God]] did not chain up the roaring lion, how soon would he devour us! Job, thus slandered by [[Satan]], was a type of [[Christ]], the first prophecy of whom was, that [[Satan]] should bruise his heel, and be foiled.
'''Verses''' 7-10
The devil tempts his own children, and draws them to [[sin]], and afterwards torments, when he has brought them to ruin; but this child of [[God]] he tormented with affliction, and then tempted to make a bad use of his affliction. He provoked Job to curse [[God]]. The disease was very grievous. If at any time we are tried with sore and grievous distempers, let us not think ourselves dealt with otherwise than as [[God]] sometimes deals with the best of his saints and servants. Job humbled himself under the mighty hand of [[God]], and brought his mind to his condition. His wife was spared to him, to be a troubler and tempter to him. [[Satan]] still endeavours to draw men from [[God]], as he did our first parents, by suggesting hard thoughts of Him, than which nothing is more false. But Job resisted and overcame the temptation. Shall we, guilty, polluted, worthless creatures, receive so many unmerited blessings from a just and holy [[God]], and shall we refuse to accept the punishment of our sins, when we suffer so much less than we deserve? Let murmuring, as well as boasting, be for ever done away. Thus far Job stood the trial, and appeared brightest in the furnace of affliction. There might be risings of corruption in his heart, but [[grace]] had the upper hand.
'''Verses''' 11-13
The friends of Job seem noted for their rank, as well as for wisdom and piety. Much of the comfort of this life lies in friendship with the prudent and virtuous. Coming to mourn with him, they vented grief which they really felt. Coming to comfort him, they sat down with him. It would appear that they suspected his unexampled troubles were judgments for some crimes, which he had vailed under his professions of [[godliness]]. Many look upon it only as a compliment to visit their friends in sorrow; we must look life. And if the example of [[Job]]'s friends is not enough to lead us to pity the afflicted, let us seek the mind that was in [[Christ]].
----
'''Chapter''' 3
''Chapter Outline''
Job complains that he was born.
(1-10)
Job complaining.
(11-19)
He complains of his life.
(20-26)
'''Verses''' 1-10
For seven days [[Job]]'s friends sat by him in silence, without offering consolidation: at the same time [[Satan]] assaulted his mind to shake his confidence, and to fill him with hard thoughts of [[God]]. The permission seems to have extended to this, as well as to torturing the body. Job was an especial type of [[Christ]], whose inward sufferings, both in the garden and on the cross, were the most dreadful; and arose in a great degree from the assaults of [[Satan]] in that hour of darkness. These inward trials show the reason of the change that took place in [[Job]]'s conduct, from entire submission to the will of [[God]], to the impatience which appears here, and in other parts of the book. The [[believer]], who knows that a few drops of this bitter cup are more dreadful than the sharpest outward afflictions, while he is favoured with a sweet sense of the [[love]] and presence of [[God]], will not be surprised to find that Job proved a man of like passions with others; but will [[rejoice]] that [[Satan]] was disappointed, and could not prove him a hypocrite; for though he cursed the day of his birth, he did not curse his [[God]]. Job doubtless was afterwards ashamed of these wishes, and we may suppose what must be his judgment of them now he is in everlasting happiness.
'''Verses''' 11-19
Job complained of those present at his birth, for their tender attention to him. No creature comes into the [[world]] so helpless as man. [[God]]'s power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. Natural affection is put into parents' hearts by [[God]]. To desire to die that we may be with [[Christ]], that we may be free from [[sin]], is the effect and evidence of grace; but to desire to die, only that we may be delivered from the troubles of this life, savours of corruption. It is our wisdom and duty to make the best of that which is, be it living or dying; and so to live to the [[Lord]], and die to the [[Lord]], as in both to be his, Ro 14:8. Observe how Job describes the repose of the grave; There the wicked cease from troubling. When persecutors die, they can no longer persecute. There the weary are at rest: in the grave they rest from all their labours. And a rest from [[sin]], temptation, conflict, sorrows, and labours, remains in the presence and enjoyment of [[God]]. There [[believer]]s rest in [[Jesus]], nay, as far as we [[trust]] in the [[Lord]] [[Jesus]] and obey him, we here find rest to our souls, though in the [[world]] we have tribulation.
'''Verses''' 20-26
Job was like a man who had lost his way, and had no prospect of escape, or [[hope]] of better times. But surely he was in an ill frame for death when so unwilling to live. Let it be our constant care to get ready for another world, and then leave it to [[God]] to order our removal thither as he thinks fit. Grace teaches us in the midst of life's greatest comforts, to be willing to die, and in the midst of its greatest crosses, to be willing to live. [[Job]]'s way was hid; he knew not wherefore [[God]] contended with him. The afflicted and tempted [[Christian]] knows something of this heaviness; when he has been looking too much at the things that are seen, some chastisement of his heavenly Father will give him a taste of this disgust of life, and a glance at these dark regions of despair. Nor is there any help until [[God]] shall restore to him the joys of his [[salvation]]. Blessed be [[God]], the earth is full of his goodness, though full of man's wickedness. This life may be made tolerable if we attend to our duty. We look for eternal [[mercy]], if willing to receive [[Christ|Jesus Christ]] as our [[Saviour]].
----
'''Chapter''' 4
''Chapter Outline''
Eliphaz reproves Job.
(1-6)
And maintains that [[God]]'s judgments are for the wicked.
(7-11)
The vision of Eliphaz.
(12-21)
'''Verses''' 1-6
[[Satan]] undertook to prove Job a hypocrite by afflicting him; and his friends concluded him to be one because he was so afflicted, and showed impatience. This we must keep in mind if we would understand what passed. Eliphaz speaks of Job, and his afflicted condition, with tenderness; but charges him with weakness and faint-heartedness. Men make few allowances for those who have taught others. Even pious friends will count that only a touch which we feel as a wound. Learn from hence to draw off the mind of a sufferer from brooding over the affliction, to look at the [[God]] of mercies in the affliction. And how can this be done so well as by looking to [[Jesus Christ|Christ Jesus]], in whose unequalled sorrows every child of [[God]] soonest learns to forget his own?
'''Verses''' 7-11
Eliphaz argues, 1. That good men were never thus ruined. But there is one event both to the righteous and to the wicked, Ec 9:2, both in life and death; the great and certain difference is after death. Our worst mistakes are occasioned by drawing wrong views from undeniable truths. 2. That wicked men were often thus ruined: for the proof of this, Eliphaz vouches his own observation. We may see the same every day.
'''Verses''' 12-21
Eliphaz relates a vision. When we are communing with our own hearts, and are still, Ps 4:4, then is a time for the [[Holy Spirit]] to commune with us. This vision put him into very great fear. Ever since man sinned, it has been terrible to him to receive communications from Heaven, conscious that he can expect no good tidings thence. Sinful man! shall he pretend to be more just, more pure, than [[God]], who being his Maker, is his [[Lord]] and Owner? How dreadful, then, the pride and presumption of man! How great the patience of [[God]]! Look upon man in his life. The very foundation of that cottage of clay in which man dwells, is in the dust, and it will sink with its own weight. We stand but upon the dust. Some have a higher heap of dust to stand upon than others but still it is the earth that stays us up, and will shortly swallow us up. Man is soon crushed; or if some lingering distemper, which consumes like a moth, be sent to destroy him, he cannot resist it. Shall such a creature pretend to blame the appointments of [[God]]? Look upon man in his death. Life is short, and in a little time men are cut off. Beauty, strength, learning, not only cannot secure them from death, but these things die with them; nor shall their pomp, their wealth, or power, continue after them. Shall a weak, sinful, dying creature, pretend to be more just than [[God]], and more pure than his Maker? No: instead of quarrelling with his afflictions, let him wonder that he is out of hell. Can a man be cleansed without his Maker? Will [[God]] justify sinful mortals, and clear them from guilt? or will he do so without their having an interest in the righteousness and gracious help of their promised [[Redeemer]], when angels, once ministering spirits before his throne, receive the just recompence of their sins? Notwithstanding the seeming impunity of men for a short time, though living without [[God]] in the world, their doom is as certain as that of the fallen angels, and is continually overtaking them. Yet careless sinners note it so little, that they expect not the change, nor are wise to consider their latter end.
----
'''Chapter''' 5
''Chapter Outline''
Eliphaz urges that the [[sin]] of sinners in their ruin.
(1-5)
[[God]] is to be regarded in affliction.
(6-16)
The happy end of [[God]]'s correction.
(17-27)
'''Verses''' 1-5
Eliphaz here calls upon Job to answer his arguments. Were any of the saints or servants of [[God]] visited with such [[Divine]] judgments as Job, or did they ever behave like him under their sufferings? The term, "saints," holy, or more strictly, consecrated ones, seems in all ages to have been applied to the people of [[God]], through the Sacrifice slain in the covenant of their reconciliation. Eliphaz doubts not that the [[sin]] of sinners directly tends to their ruin. They kill themselves by some lust or other; therefore, no doubt, Job has done some foolish thing, by which he has brought himself into this condition. The allusion was plain to [[Job]]'s former prosperity; but there was no evidence of [[Job]]'s wickedness, and the application to him was unfair and severe.
'''Verses''' 6-16
Eliphaz reminds Job, that no affliction comes by chance, nor is to be placed to second causes. The difference between prosperity and adversity is not so exactly observed, as that between day and night, summer and winter; but it is according to the will and counsel of [[God]]. We must not attribute our afflictions to fortune, for they are from [[God]]; nor our sins to fate, for they are from ourselves. Man is born in [[sin]], and therefore born to trouble. There is nothing in this [[world]] we are born to, and can truly call our own, but [[sin]] and trouble. Actual transgressions are sparks that fly out of the furnace of original corruption. Such is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles arise thence as the sparks fly upward; so many are they, and so fast does one follow another. Eliphaz reproves Job for not seeking [[God]], instead of quarrelling with him. Is any afflicted? let him pray. It is heart's ease, a salve for every sore. Eliphaz speaks of rain, which we are apt to look upon as a little thing; but if we consider how it is produced, and what is produced by it, we shall see it to be a great work of power and goodness. Too often the great Author of all our comforts, and the manner in which they are conveyed to us, are not noticed, because they are received as things of course. In the ways of Providence, the experiences of some are encouragements to others, to [[hope]] the best in the worst of times; for it is the [[glory]] of [[God]] to send help to the helpless, and [[hope]] to the hopeless. And daring sinners are confounded, and forced to acknowledge the justice of [[God]]'s proceedings.
'''Verses''' 17-27
Eliphaz gives to Job a word of caution and exhortation: Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the Father's love, and is for the child's good; and notice it as a messenger from Heaven. Eliphaz also encourages Job to submit to his condition. A good man is happy though he be afflicted, for he has not lost his enjoyment of [[God]], nor his title to heaven; nay, he is happy because he is afflicted. Correction mortifies his corruptions, weans his [[heart]] from the world, draws him nearer to [[God]], brings him to his [[Bible]], brings him to his knees. Though [[God]] wounds, yet he supports his people under afflictions, and in due time delivers them. Making a wound is sometimes part of a cure. Eliphaz gives Job precious promises of what [[God]] would do for him, if he humbled himself. Whatever troubles good men may be in, they shall do them no real harm. Being kept from [[sin]], they are kept from the evil of trouble. And if the servants of [[Christ|Jesus Christ]] are not delivered from outward troubles, they are delivered by them, and while overcome by one trouble, they conquer all. Whatever is maliciously said against them shall not hurt them. They shall have wisdom and [[grace]] to manage their concerns. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin. They shall finish their course with [[joy]] and honour. That man lives long enough who has done his work, and is fit for another world. It is a [[mercy]] to die seasonably, as the corn is cut and housed when fully ripe; not till then, but then not suffered to stand any longer. Our times are in [[God]]'s hands; it is well they are so. Believers are not to expect great wealth, long life, or to be free from trials. But all will be ordered for the best. And remark from [[Job]]'s history, that steadiness of mind and [[heart]] under trial, is one of the highest attainments of faith. There is little exercise for [[faith]] when all things go well. But if [[God]] raises a storm, permits the enemy to send wave after wave, and seemingly stands aloof from our [[prayer]]s, then, still to hang on and [[trust]] [[God]], when we cannot trace him, this is the patience of the saints. Blessed [[Saviour]]! how sweet it is to look unto thee, the Author and Finisher of faith, in such moments!
----
'''Chapter''' 6
''Chapter Outline''
Job justifies his complaints.
(1-7)
He wishes for death.
(8-13)
Job reproves his friends as unkind.
(14-30)
'''Verses''' 1-7
Job still justifies himself in his complaints. In addition to outward troubles, the inward sense of [[God]]'s wrath took away all his courage and resolution. The feeling sense of the wrath of [[God]] is harder to bear than any outward afflictions. What then did the [[Saviour]] endure in the garden and on the cross, when he bare our sins, and his soul was made a sacrifice to [[Divine]] justice for us! Whatever burden of affliction, in body or estate, [[God]] is pleased to lay upon us, we may well submit to it as long as he continues to us the use of our reason, and the [[peace]] of our conscience; but if either of these is disturbed, our case is very pitiable. Job reflects upon his friends for their censures. He complains he had nothing offered for his relief, but what was in itself tasteless, loathsome, and burdensome.
'''Verses''' 8-13
Job had desired [[death]] as the happy end of his miseries. For this, Eliphaz had reproved him, but he asks for it again with more vehemence than before. It was very rash to speak thus of [[God]] destroying him. Who, for one hour, could endure the wrath of the Almighty, if he let loose his hand against him? Let us rather say with [[David]], O spare me a little. Job grounds his comfort upon the testimony of his conscience, that he had been, in some degree, serviceable to the [[glory]] of [[God]]. Those who have [[grace]] in them, who have the evidence of it, and have it in exercise, have wisdom in them, which will be their help in the worst of times.
'''Verses''' 14-30
In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make [[God]] their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; "for now ye are nothing." It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from [[God]], even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright [[believer]] shall have praise of [[God]].
----
'''Chapter''' 7
''Chapter Outline''
[[Job]]'s troubles.
(1-6)
Job expostulates with [[God]].
(7-16)
He begs release.
(17-21)
'''Verses''' 1-6
Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for [[God]], if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, ch. 8:14. But if, while we live, we live unto the [[Lord]], in works of [[faith]] and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.
'''Verses''' 7-16
Plain truths as to the shortness and vanity of man's life, and the certainty of death, do us good, when we think and speak of them with application to ourselves. Dying is done but once, and therefore it had need be well done. An error here is past retrieve. Other clouds arise, but the same cloud never returns: so a new generation of men is raised up, but the former generation vanishes away. Glorified saints shall return no more to the cares and sorrows of their houses; nor condemned sinners to the gaieties and pleasures of their houses. It concerns us to secure a better place when we die. From these reasons Job might have drawn a better conclusion than this, I will complain. When we have but a few breaths to draw, we should spend them in the holy, gracious breathings of [[faith]] and [[prayer]]; not in the noisome, noxious breathings of [[sin]] and corruption. We have much reason to pray, that He who keeps [[Israel]], and neither slumbers nor sleeps, may keep us when we slumber and sleep. Job covets to rest in his grave. Doubtless, this was his infirmity; for though a good man would choose [[death]] rather than [[sin]], yet he should be content to live as long as [[God]] pleases, because life is our opportunity of glorifying him, and preparing for heaven.
'''Verses''' 17-21
Job reasons with [[God]] concerning his dealings with man. But in the midst of this discourse, Job seems to have lifted up his thoughts to [[God]] with some [[faith]] and hope. Observe the concern he is in about his sins. The best men have to complain of sin; and the better they are, the more they will complain of it. [[God]] is the Preserver of our lives, and the [[Saviour]] of the souls of all that believe; but probably Job meant the Observer of men, whose eyes are upon the ways and hearts of all men. We can hide nothing from Him; let us plead guilty before his throne of grace, that we may not be condemned at his judgment-seat. Job maintained, against his friends, that he was not a hypocrite, not a wicked man, yet he owns to his [[God]], that he had sinned. The best must so acknowledge, before the [[Lord]]. He seriously inquires how he might be at [[peace]] with [[God]], and earnestly begs [[forgiveness]] of his sins. He means more than the removing of his outward trouble, and is earnest for the return of [[God]]'s favour. Wherever the [[Lord]] removes the guilt of [[sin]], he breaks the power of sin. To strengthen his [[prayer]] for [[pardon]] , Job pleads the prospect he had of dying quickly. If my sins be not [[pardon]] ed while I live, I am lost and undone for ever. How wretched is sinful man without a knowledge of the [[Saviour]]!
----
'''Chapter''' 8
''Chapter Outline''
Bildad reproves Job.
(1-7)
Hypocrites will be destroyed.
(8-19)
Bildad applies [[God]]'s just dealing to Job.
(20-22)
'''Verses''' 1-7
Job spake much to the purpose; but Bildad, like an eager, angry disputant, turns it all off with this, How long wilt thou speak these things? Men's meaning is not taken aright, and then they are rebuked, as if they were evil-doers. Even in disputes on [[religion]], it is too common to treat others with sharpness, and their arguments with contempt. Bildad's discourse shows that he had not a favourable opinion of [[Job]]'s character. Job owned that [[God]] did not pervert judgment; yet it did not therefore follow that his [[children]] were cast-aways, or that they did for some great transgression. Extraordinary afflictions are not always the punishment of extraordinary sins, sometimes they are the trials of extraordinary graces: in judging of another's case, we ought to take the favorable side. Bildad puts Job in hope, that if he were indeed upright, he should yet see a good end of his present troubles. This is [[God]]'s way of enriching the souls of his people with graces and comforts. The beginning is small, but the progress is to perfection. Dawning light grows to noon-day.
'''Verses''' 8-19
Bildad discourses well of hypocrites and evil-doers, and the fatal end of all their hopes and joys. He proves this truth of the destruction of the hopes and joys of hypocrites, by an appeal to former times. Bildad refers to the testimony of the ancients. Those teach best that utter words out of their heart, that speak from an experience of spiritual and divine things. A rush growing in fenny ground, looking very green, but withering in dry weather, represents the hypocrite's profession, which is maintained only in times of prosperity. The spider's web, spun with great skill, but easily swept away, represents a man's pretensions to [[religion]] when without the [[grace]] of [[God]] in his heart. A formal professor flatters himself in his own eyes, doubts not of his [[salvation]], is secure, and cheats the [[world]] with his vain confidences. The flourishing of the tree, planted in the garden, striking root to the rock, yet after a time cut down and thrown aside, represents wicked men, when most firmly established, suddenly thrown down and forgotten. This doctrine of the vanity of a hypocrite's confidence, or the prosperity of a wicked man, is sound; but it was not applicable to the case of Job, if confined to the present world.
'''Verses''' 20-22
Bildad here assures Job, that as he was so he should fare; therefore they concluded, that as he fared so he was. [[God]] will not cast away an upright man; he may be cast down for a time, but he shall not be cast away for ever. Sin brings ruin on persons and families. Yet to argue, that Job was an ungodly, wicked man, was unjust and uncharitable. The mistake in these reasonings arose from [[Job]]'s friends not distinguishing between the present state of trial and discipline, and the future state of final judgment. May we choose the portion, possess the confidence, bear the cross, and die the [[death]] of the righteous; and, in the mean time, be careful neither to wound others by rash judgments, nor to distress ourselves needlessly about the opinions of our fellow-creatures.
----
'''Chapter''' 9
''Chapter Outline''
Job acknowledges [[God]]'s justice.
(1-13)
He is not able to contend with [[God]].
(14-21)
Men not to be judged by outward condition.
(22-24)
Job complains of troubles.
(25-35)
'''Verses''' 1-13
In this answer Job declared that he did not doubt the justice of [[God]], when he denied himself to be a hypocrite; for how should man be just with [[God]]? Before him he pleaded guilty of sins more than could be counted; and if [[God]] should contend with him in judgment, he could not justify one out of a thousand, of all the thoughts, words, and actions of his life; therefore he deserved worse than all his present sufferings. When Job mentions the wisdom and power of [[God]], he forgets his complaints. We are unfit to judge of [[God]]'s proceedings, because we know not what he does, or what he designs. [[God]] acts with power which no creature can resist. Those who think they have strength enough to help others, will not be able to help themselves against it.
'''Verses''' 14-21
Job is still righteous in his own eyes, ch. 32:1, and this answer, though it sets forth the power and majesty of [[God]], implies that the question between the afflicted and the [[Lord]] of providence, is a question of might, and not of right; and we begin to discover the evil fruits of pride and of a self-righteous spirit. Job begins to manifest a disposition to condemn [[God]], that he may justify himself, for which he is afterwards reproved. Still Job knew so much of himself, that he durst not stand a trial. If we say, We have no [[sin]], we not only deceive ourselves, but we affront [[God]]; for we [[sin]] in saying so, and give the lie to the Scripture. But Job reflected on [[God]]'s goodness and justice in saying his affliction was without cause.
'''Verses''' 22-24
Job touches briefly upon the main point now in dispute. His friends maintained that those who are righteous and good, always prosper in this world, and that none but the wicked are in misery and distress: he said, on the contrary, that it is a common thing for the wicked to prosper, and the righteous to be greatly afflicted. Yet there is too much passion in what Job here says, for [[God]] doth not afflict willingly. When the spirit is heated with dispute or with discontent, we have need to set a watch before our lips.
'''Verses''' 25-35
What little need have we of pastimes, and what great need to redeem time, when it runs on so fast towards eternity! How vain the enjoyments of time, which we may quite lose while yet time continues! The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of having got worldly wealth, when it is all lost and gone. [[Job]]'s complaint of [[God]], as one that could not be appeased and would not relent, was the language of his corruption. There is a Mediator, a Daysman, or Umpire, for us, even [[God]]'s own beloved Son, who has purchased [[peace]] for us with the blood of his cross, who is able to save to the uttermost all who come unto [[God]] through him. If we [[trust]] in his name, our sins will be buried in the depths of the sea, we shall be washed from all our filthiness, and made whiter than snow, so that none can lay any thing to our charge. We shall be clothed with the robes of righteousness and [[salvation]], adorned with the graces of the [[Holy Spirit]], and presented faultless before the presence of his [[glory]] with exceeding joy. May we learn the difference between justifying ourselves, and being thus justified by [[God]] himself. Let the tempest-tossed soul consider Job, and notice that others have passed this dreadful gulf; and though they found it hard to believe that [[God]] would hear or deliver them, yet he rebuked the storm, and brought them to the desired haven. Resist the devil; give not place to hard thoughts of [[God]], or desperate conclusions about thyself. Come to Him who invites the weary and heavy laden; who promises in nowise to cast them out.
----
'''Chapter''' 10
''Chapter Outline''
Job complains of his hardships.
(1-7)
He pleads with [[God]] as his Maker.
(8-13)
He complains of [[God]]'s severity.
(14-22)
'''Verses''' 1-7
Job, being weary of his life, resolves to complain, but he will not charge [[God]] with unrighteousness. Here is a [[prayer]] that he might be delivered from the sting of his afflictions, which is sin. When [[God]] afflicts us, he contends with us; when he contends with us, there is always a reason; and it is desirable to know the reason, that we may repent of and forsake the [[sin]] for which [[God]] has a controversy with us. But when, like Job, we speak in the bitterness of our souls, we increase guilt and vexation. Let us harbour no hard thoughts of [[God]]; we shall hereafter see there was no cause for them. Job is sure that [[God]] does not discover things, nor judge of them, as men do; therefore he thinks it strange that [[God]] continues him under affliction, as if he must take time to inquire into his sin.
'''Verses''' 8-13
Job seems to argue with [[God]], as if he only formed and preserved him for misery. [[God]] made us, not we ourselves. How sad that those bodies should be instruments of unrighteousness, which are capable of being temples of the [[Holy Spirit|Holy Ghost]]! But the soul is the life, the soul is the man, and this is the gift of [[God]]. If we plead with ourselves as an inducement to duty, [[God]] made me and maintains me, we may plead as an argument for [[mercy]], Thou hast made me, do thou new-make me; I am thine, save me.
'''Verses''' 14-22
Job did not deny that as a sinner he deserved his sufferings; but he thought that justice was executed upon him with peculiar rigour. His gloom, unbelief, and hard thoughts of [[God]], were as much to be ascribed to [[Satan]]'s inward temptations, and his anguish of soul, under the sense of [[God]]'s displeasure, as to his outward trials, and remaining depravity. Our Creator, become in [[Christ|Jesus Christ]] our [[Redeemer]] also, will not destroy the work of his hands in any humble [[believer]]; but will renew him unto [[holiness]], that he may enjoy [[eternal life]]. If anguish on earth renders the grave a desirable refuge, what will be their condition who are condemned to the blackness of darkness for ever? Let every sinner seek deliverance from that dreadful state, and every [[believer]] be thankful to [[Jesus]], who delivereth from the wrath to come.
----
'''Chapter''' 11
''Chapter Outline''
Zophar reproves Job.
(1-6)
[[God]]'s perfections and almighty power.
(7-12)
Zophar assures Job of blessings if he repented.
(13-20)
'''Verses''' 1-6
Zophar attacked Job with great vehemence. He represented him as a man that loved to hear himself speak, though he could say nothing to the purpose, and as a man that maintained falsehoods. He desired [[God]] would show Job that less punishment was exacted than he deserved. We are ready, with much assurance, to call [[God]] to act in our quarrels, and to think that if he would but speak, he would take our part. We ought to leave all disputes to the judgment of [[God]], which we are sure is according to truth; but those are not always right who are most forward to appeal to the [[Divine]] judgment.
'''Verses''' 7-12
Zophar speaks well concerning [[God]] and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. [[God]] sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and self-conceited. He would be wise, would be thought so, though he will not submit to the laws of wisdom. He would be wise, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Is such a creature as this fit to contend with [[God]]?
'''Verses''' 13-20
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror and amazement expressed in ch. 9:34. If we are looked upon in the face of the Anointed, our faces that were cast down may be lifted up; though polluted, being now washed with the blood of [[Christ]], they may be lifted up without spot. We may draw near in full assurance of faith, when we are sprinkled from an evil conscience, Heb 10:22.
----
'''Chapter''' 12
''Chapter Outline''
Job reproves his friends.
(1-5)
The wicked often prosper.
(6-11)
Job speaks of the wisdom and power of [[God]].
(12-25)
'''Verses''' 1-5
Job upbraids his friends with the good opinion they had of their own wisdom compared with his. We are apt to call reproofs reproaches, and to think ourselves mocked when advised and admonished; this is our folly; yet here was colour for this charge. He suspected the true cause of their conduct to be, that they despised him who was fallen into poverty. It is the way of the world. Even the just, upright man, if he comes under a cloud, is looked upon with contempt.
'''Verses''' 6-11
Job appeals to facts. The most audacious robbers, oppressors, and impious wretches, often prosper. Yet this is not by fortune or chance; the [[Lord]] orders these things. Worldly prosperity is of small value in his sight: he has better things for his children. Job resolves all into the absolute proprietorship which [[God]] has in all the creatures. He demands from his friends liberty to judge of what they had said; he appeals to any fair judgment. (Job 12:12-25)
'''Verses''' 12-25
This is a noble discourse of Job concerning the wisdom, power, and sovereignty of [[God]], in ordering all the affairs of the [[children]] of men, according to the counsel of His own will, which none can resist. It were well if wise and good men, who differ about lesser things, would see how it is for their honour and comfort, and the good of others, to dwell most upon the great things in which they agree. Here are no complaints, or reflections. He gives many instances of [[God]]'s powerful management of the [[children]] of men, overruling all their counsels, and overcoming all their oppositions. Having all strength and wisdom, [[God]] knows how to make use, even of those who are foolish and bad; otherwise there is so little wisdom and so little honesty in the world, that all had been in confusion and ruin long ago. These important truths were suited to convince the disputants that they were out of their depth in attempting to assign the [[Lord]]'s reasons for afflicting Job; his ways are unsearchable, and his judgments past finding out. Let us remark what beautiful illustrations there are in the word of [[God]], confirming his sovereignty, and wisdom in that sovereignty: but the highest and infinitely the most important is, that the [[Lord]] [[Jesus]] was crucified by the malice of the [[Jews]]; and who but the [[Lord]] could have known that this one event was the [[salvation]] of the world?
----
'''Chapter''' 13
''Chapter Outline''
Job reproves his friends.
(1-12)
He professes his confidence in [[God]].
(13-22)
Job entreats to know his sins.
(23-28)
'''Verses''' 1-12
With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the [[fear]] of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without [[Christ]], are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the [[heart]] unhumbled before [[God]], never meekly receives the reproofs of men.
'''Verses''' 13-22
Job resolved to cleave to the testimony his own conscience gave of his uprightness. He depended upon [[God]] for justification and [[salvation]], the two great things we [[hope]] for through [[Christ]]. Temporal [[salvation]] he little expected, but of his eternal [[salvation]] he was very confident; that [[God]] would not only be his [[Saviour]] to make him happy, but his [[salvation]], in the sight and enjoyment of whom he should be happy. He knew himself not to be a hypocrite, and concluded that he should not be rejected. We should be well pleased with [[God]] as a Friend, even when he seems against us as an enemy. We must believe that all shall work for good to us, even when all seems to make against us. We must cleave to [[God]], yea, though we cannot for the present find comfort in him. In a dying hour, we must derive from him living comforts; and this is to [[trust]] in him, though he slay us.
'''Verses''' 23-28
Job begs to have his sins discovered to him. A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may confess them, and guard against them for the future. Job complains sorrowfully of [[God]]'s severe dealings with him. Time does not wear out the guilt of sin. When [[God]] writes bitter things against us, his design is to make us bring forgotten sins to mind, and so to bring us to repent of them, as to break us off from them. Let young persons beware of indulging in sin. Even in this world they may so possess the sins of their youth, as to have months of sorrow for moments of pleasure. Their wisdom is to remember their Creator in their early days, that they may have assured hope, and sweet [[peace]] of conscience, as the solace of their declining years. Job also complains that his present mistakes are strictly noticed. So far from this, [[God]] deals not with us according to our deserts. This was the language of [[Job]]'s melancholy views. If [[God]] marks our steps, and narrowly examines our paths, in judgment, both body and soul feel his righteous vengeance. This will be the awful case of unbelievers, yet there is [[salvation]] devised, provided, and made known in [[Christ]].
----
'''Chapter''' 14
''Chapter Outline''
Job speaks of man's life.
(1-6)
Of man's death.
(7-15)
By [[sin]] man is subject to corruption.
(16-22)
'''Verses''' 1-6
Job enlarges upon the condition of man, addressing himself also to [[God]]. Every man of [[Adam]]'s fallen race is short-lived. All his show of beauty, happiness, and splendour falls before the stroke of sickness or death, as the flower before the scythe; or passes away like the shadow. How is it possible for a man's conduct to be sinless, when his [[heart]] is by nature unclean? Here is a clear proof that Job understood and believed the doctrine of original sin. He seems to have intended it as a plea, why the [[Lord]] should not deal with him according to his own works, but according to His [[mercy]] and grace. It is determined, in the counsel and decree of [[God]], how long we shall live. Our times are in his hands, the powers of nature act under him; in him we live and move. And it is very useful to reflect seriously on the shortness and uncertainty of human life, and the fading nature of all earthly enjoyments. But it is still more important to look at the cause, and remedy of these evils. Until we are born of the [[Spirit]], no spiritually good thing dwells in us, or can proceed from us. Even the little good in the regenerate is defiled with sin. We should therefore humble ourselves before [[God]], and cast ourselves wholly on the [[mercy]] of [[God]], through our [[Divine]] Surety. We should daily seek the renewing of the [[Holy Spirit|Holy Ghost]], and look to heaven as the only place of perfect [[holiness]] and happiness.
'''Verses''' 7-15
Though a tree is cut down, yet, in a moist situation, shoots come forth, and grow up as a newly planted tree. But when man is cut off by death, he is for ever removed from his place in this world. The life of man may fitly be compared to the waters of a land flood, which spread far, but soon dry up. All [[Job]]'s expressions here show his belief in the great doctrine of the resurrection. [[Job]]'s friends proving miserable comforters, he pleases himself with the expectation of a change. If our sins are forgiven, and our hearts renewed to [[holiness]], heaven will be the rest of our souls, while our bodies are hidden in the grave from the malice of our enemies, feeling no more pain from our corruptions, or our corrections.
'''Verses''' 16-22
[[Job]]'s [[faith]] and [[hope]] spake, and [[grace]] appeared to revive; but depravity again prevailed. He represents [[God]] as carrying matters to extremity against him. The [[Lord]] must prevail against all who contend with him. [[God]] may send disease and pain, we may lose all comfort in those near and dear to us, every [[hope]] of earthly happiness may be destroyed, but [[God]] will receive the [[believer]] into realms of eternal happiness. But what a change awaits the prosperous unbeliever! How will he answer when [[God]] shall call him to his tribunal? The [[Lord]] is yet upon a [[mercy]]-seat, ready to be gracious. Oh that sinners would be wise, that they would consider their latter end! While man's flesh is upon him, that is, the body he is so loth to lay down, it shall have pain; and while his soul is within him, that is, the spirit he is so loth to resign, it shall mourn. Dying work is hard work; dying pangs often are sore pangs. It is folly for men to defer [[Repentance|repentance]] to a death-bed, and to have that to do which is the one thing needful, when unfit to do anything.
----
'''Chapter''' 15
''Chapter Outline''
Eliphaz reproves Job.
(1-16)
The unquietness of wicked men.
(17-35)
'''Verses''' 1-16
Eliphaz begins a second attack upon Job, instead of being softened by his complaints. He unjustly charges Job with casting off the [[fear]] of [[God]], and all regard to him, and restraining [[prayer]]. See in what [[religion]] is summed up, fearing [[God]], and praying to him; the former the most needful principle, the latter the most needful practice. Eliphaz charges Job with self-conceit. He charges him with contempt of the counsels and comforts given him by his friends. We are apt to think that which we ourselves say is important, when others, with reason, think little of it. He charges him with opposition to [[God]]. Eliphaz ought not to have put harsh constructions upon the words of one well known for piety, and now in temptation. It is plain that these disputants were deeply convinced of the doctrine of original [[sin]], and the total depravity of human nature. Shall we not admire the patience of [[God]] in bearing with us? and still more his [[love]] to us in the redemption of [[Jesus Christ|Christ Jesus]] his beloved Son?
'''Verses''' 17-35
Eliphaz maintains that the wicked are certainly miserable: whence he would infer, that the miserable are certainly wicked, and therefore Job was so. But because many of [[God]]'s people have prospered in this world, it does not therefore follow that those who are crossed and made poor, as Job, are not [[God]]'s people. Eliphaz shows also that wicked people, particularly oppressors, are subject to continual terror, live very uncomfortably, and perish very miserably. Will the prosperity of presumptuous sinners end miserably as here described? Then let the mischiefs which befal others, be our warnings. Though no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the [[peace]]able fruits of righteousness to them that are exercised thereby. No calamity, no trouble, however heavy, however severe, can rob a follower of the [[Lord]] of his favour. What shall separate him from the [[love]] of Christ?
----
'''Chapter''' 16
''Chapter Outline''
Job reproves his friends.
(1-5)
He represents his case as deplorable.
(6-16)
Job maintains his innocency.
(17-22)
'''Verses''' 1-5
Eliphaz had represented [[Job]]'s discourses as unprofitable, and nothing to the purpose; Job here gives his the same character. Those who pass censures, must expect to have them retorted; it is easy, it is endless, but what good does it do? Angry answers stir up men's passions, but never convince their judgments, nor set truth in a clear light. What Job says of his friends is true of all creatures, in comparison with [[God]]; one time or other we shall be made to see and own that miserable comforters are they all. When under convictions of [[sin]], terrors of conscience, or the arrests of death, only the blessed [[Spirit]] can comfort effectually; all others, without him, do it miserably, and to no purpose. Whatever our brethren's sorrows are, we ought by sympathy to make them our own; they may soon be so.
'''Verses''' 6-16
Here is a doleful representation of [[Job]]'s grievances. What reason we have to bless [[God]], that we are not making such complaints! Even good men, when in great troubles, have much ado not to entertain hard thoughts of [[God]]. Eliphaz had represented Job as unhumbled under his affliction: No, says Job, I know better things; the dust is now the fittest place for me. In this he reminds us of [[Christ]], who was a man of sorrows, and pronounced those blessed that mourn, for they shall be comforted.
'''Verses''' 17-22
[[Job]]'s condition was very deplorable; but he had the testimony of his conscience for him, that he never allowed himself in any gross sin. No one was ever more ready to acknowledge sins of infirmity. Eliphaz had charged him with hypocrisy in [[religion]], but he specifies [[prayer]], the great act of [[religion]], and professes that in this he was pure, though not from all infirmity. He had a [[God]] to go to, who he doubted not took full notice of all his sorrows. Those who pour out tears before [[God]], though they cannot plead for themselves, by reason of their defects, have a Friend to plead for them, even the Son of man, and on him we must ground all our hopes of acceptance with [[God]]. To die, is to go the way whence we shall not return. We must all of us, very certainly, and very shortly, go this journey. Should not then the [[Saviour]] be precious to our souls? And ought we not to be ready to obey and to suffer for his sake? If our consciences are sprinkled with his atoning blood, and testify that we are not living in [[sin]] or hypocrisy, when we go the way whence we shall not return, it will be a release from prison, and an entrance into everlasting happiness.
----
'''Chapter''' 17
''Chapter Outline''
Job appeals from man to [[God]].
(1-9)
His [[hope]] is not in life, but in death.
(10-16)
'''Verses''' 1-9
Job reflects upon the harsh censures his friends had passed upon him, and, looking on himself as a dying man, he appeals to [[God]]. Our time is ending. It concerns us carefully to redeem the days of time, and to spend them in getting ready for eternity. We see the good use the righteous should make of [[Job]]'s afflictions from [[God]], from enemies, and from friends. Instead of being discouraged in the service of [[God]], by the hard usage this faithful servant of [[God]] met with, they should be made bold to proceed and persevere therein. Those who keep their eye upon heaven as their end, will keep their feet in the paths of [[religion]] as their way, whatever difficulties and discouragements they may meet with.
'''Verses''' 10-16
[[Job]]'s friends had pretended to comfort him with the [[hope]] of his return to a prosperous estate; he here shows that those do not go wisely about the work of comforting the afflicted, who fetch their comforts from the possibility of recovery in this world. It is our wisdom to comfort ourselves, and others, in distress, with that which will not fail; the promise of [[God]], his [[love]] and grace, and a well-grounded [[hope]] of eternal life. See how Job reconciles himself to the grave. Let this make [[believer]]s willing to die; it is but going to bed; they are weary, and it is time that they were in their beds. Why should not they go willingly when their Father calls them? Let us remember our bodies are allied to corruption, the worm and the dust; and let us seek for that lively [[hope]] which shall be fulfilled, when the [[hope]] of the wicked shall be put out in darkness; that when our bodies are in the grave, our souls may enjoy the rest reserved for the people of [[God]].
----
'''Chapter''' 18
''Chapter Outline''
Bildad reproves Job.
(1-4)
Ruin attends the wicked.
(5-10)
The ruin of the wicked.
(11-21)
'''Verses''' 1-4
Bildad had before given Job good advice and encouragement; here he used nothing but rebukes, and declared his ruin. And he concluded that Job shut out the providence of [[God]] from the management of human affairs, because he would not admit himself to be wicked.
'''Verses''' 5-10
Bildad describes the miserable condition of a wicked man; in which there is much certain truth, if we consider that a sinful condition is a sad condition, and that [[sin]] will be men's ruin, if they do not repent. Though Bildad thought the application of it to Job was easy, yet it was not safe nor just. It is common for angry disputants to rank their opponents among [[God]]'s enemies, and to draw wrong conclusions from important truths. The destruction of the wicked is foretold. That destruction is represented under the similitude of a beast or bird caught in a snare, or a malefactor taken into custody. [[Satan]], as he was a murderer, so he was a robber, from the beginning. He, the tempter, lays snares for sinners wherever they go. If he makes them sinful like himself, he will make them miserable like himself. [[Satan]] hunts for the precious life. In the transgression of an evil man there is a snare for himself, and [[God]] is preparing for his destruction. See here how the sinner runs himself into the snare.
'''Verses''' 11-21
Bildad describes the destruction wicked people are kept for, in the other world, and which in some degree, often seizes them in this world. The way of [[sin]] is the way of fear, and leads to everlasting confusion, of which the present terrors of an impure conscience are earnests, as in Cain and Judas. Miserable indeed is a wicked man's death, how secure soever his life was. See him dying; all that he trusts to for his support shall be taken from him. How happy are the saints, and how indebted to the lord [[Jesus]], by whom [[death]] is so far done away and changed, that this king of terrors is become a friend and a servant! See the wicked man's family sunk and cut off. His [[children]] shall perish, either with him or after him. Those who consult the true honour of their family, and its welfare, will be afraid of withering all by sin. The judgments of [[God]] follow the wicked man after [[death]] in this world, as a proof of the misery his soul is in after death, and as an earnest of that everlasting shame and contempt to which he shall rise in the great day. The memory of the just is blessed, but the name of the wicked shall rot, Pr 10:7. It would be well if this report of wicked men would cause any to flee from the wrath to come, from which their power, policy, and riches cannot deliver them. But [[Jesus]] ever liveth to deliver all who [[trust]] in him. Bear up then, suffering [[believer]]s. Ye shall for a little time have sorrow, but your Beloved, your [[Saviour]], will see you again; your hearts shall [[rejoice]], and your [[joy]] no man taketh away.
----
'''Chapter''' 19
''Chapter Outline''
Job complains of unkind usage.
(1-7)
[[God]] was the Author of his afflictions.
(8-22)
[[Job]]'s belief in the resurrection.
(23-29)
'''Verses''' 1-7
[[Job]]'s friends blamed him as a wicked man, because he was so afflicted; here he describes their unkindness, showing that what they condemned was capable of excuse. Harsh language from friends, greatly adds to the weight of afflictions: yet it is best not to lay it to heart, lest we harbour resentment. Rather let us look to Him who endured the contradiction of sinners against himself, and was treated with far more cruelty than Job was, or we can be. (Job 19:8-22)
'''Verses''' 8-22
How doleful are [[Job]]'s complaints! What is the fire of hell but the wrath of [[God]]! Seared consciences will feel it hereafter, but do not [[fear]] it now: enlightened consciences [[fear]] it now, but shall not feel it hereafter. It is a very common mistake to think that those whom [[God]] afflicts he treats as his enemies. Every creature is that to us which [[God]] makes it to be; yet this does not excuse [[Job]]'s relations and friends. How uncertain is the friendship of men! but if [[God]] be our Friend, he will not fail us in time of need. What little reason we have to indulge the body, which, after all our care, is consumed by diseases it has in itself. Job recommends himself to the compassion of his friends, and justly blames their harshness. It is very distressing to one who loves [[God]], to be bereaved at once of outward comfort and of inward consolation; yet if this, and more, come upon a [[believer]], it does not weaken the proof of his being a child of [[God]] and heir of glory.
'''Verses''' 23-29
The [[Spirit]] of [[God]], at this time, seems to have powerfully wrought on the mind of Job. Here he witnessed a good confession; declared the soundness of his faith, and the assurance of his hope. Here is much of [[Christ|Jesus Christ]] and heaven; and he that said such things are these, declared plainly that he sought the better country, that is, the heavenly. Job was taught of [[God]] to believe in a living [[Redeemer]]; to look for the resurrection of the dead, and the life of the [[world]] to come; he comforted himself with the expectation of these. Job was assured, that this [[Redeemer]] of sinners from the yoke of [[Satan]] and the condemnation of [[sin]], was his [[Redeemer]], and expected [[salvation]] through him; and that he was a living [[Redeemer]], though not yet come in the flesh; and that at the last day he would appear as the Judge of the world, to raise the dead, and complete the redemption of his people. With what pleasure holy Job enlarges upon this! May these faithful sayings be engraved by the [[Holy Spirit]] upon our hearts. We are all concerned to see that the root of the matter be in us. A living, quickening, commanding principle of [[grace]] in the heart, is the root of the matter; as necessary to our [[religion]] as the root of the tree, to which it owes both its fixedness and its fruitfulness. Job and his friends differed concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world.
----
'''Chapter''' 20
''Chapter Outline''
Zophar speaks of the short [[joy]] of the wicked.
(1-9)
The ruin of the wicked.
(10-22)
The portion of the wicked.
(23-29)
'''Verses''' 1-9
Zophar's discourse is upon the certain misery of the wicked. The triumph of the wicked and the [[joy]] of the hypocrite are fleeting. The pleasures and gains of [[sin]] bring disease and pain; they end in remorse, anguish, and ruin. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly.
'''Verses''' 10-22
The miserable condition of the wicked man in this [[world]] is fully set forth. The lusts of the flesh are here called the sins of his youth. His hiding it and keeping it under his tongue, denotes concealment of his beloved lust, and delight therein. But He who knows what is in the heart, knows what is under the tongue, and will discover it. The love of the world, and of the wealth of it, also is wickedness, and man sets his [[heart]] upon these. Also violence and injustice, these sins bring [[God]]'s judgments upon nations and families. Observe the punishment of the wicked man for these things. Sin is turned into gall, than which nothing is more bitter; it will prove to him poison; so will all unlawful gains be. In his fulness he shall be in straits, through the anxieties of his own mind. To be led by the sanctifying [[grace]] of [[God]] to restore what was unjustly gotten, as Zaccheus was, is a great [[mercy]]. But to be forced to restore by the horrors of a despairing conscience, as Judas was, has no benefit and comfort attending it.
'''Verses''' 23-29
Zophar, having described the vexations which attend wicked practices, shows their ruin from [[God]]'s wrath. There is no fence against this, but in [[Christ]], who is the only Covert from the storm and tempest, Isa 32:2. Zophar concludes, "This is the portion of a wicked man from [[God]];" it is allotted him. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended to prove Job a hypocrite. Let us receive the good explanation, and make a better application, for warning to ourselves, to stand in awe and [[sin]] not. One view of [[Jesus]], directed by the [[Holy Spirit]], and by him suitably impressed upon our souls, will quell a thousand carnal reasonings about the suffering of the faithful.
----
'''Chapter''' 21
''Chapter Outline''
Job entreats attention.
(1-6)
The prosperity of the wicked.
(7-16)
The dealings of [[God]]'s providence.
(17-26)
The judgement of the wicked is in the [[world]] to come.
(27-34)
'''Verses''' 1-6
Job comes closer to the question in dispute. This was, Whether outward prosperity is a mark of the true [[church]], and the true members of it, so that ruin of a man's prosperity proves him a hypocrite? This they asserted, but Job denied. If they looked upon him, they might see misery enough to demand compassion, and their bold interpretations of this mysterious providence should be turned into silent wonder.
'''Verses''' 7-16
Job says, Remarkable judgments are sometimes brought upon notorious sinners, but not always. Wherefore is it so? This is the day of [[God]]'s patience; and, in some way or other, he makes use of the prosperity of the wicked to serve his own counsels, while it ripens them for ruin; but the chief reason is, because he will make it appear there is another world. These prospering sinners make light of [[God]] and [[religion]], as if because they have so much of this world, they had no need to look after another. But [[religion]] is not a vain thing. If it be so to us, we may thank ourselves for resting on the outside of it. Job shows their folly.
'''Verses''' 17-26
Job had described the prosperity of wicked people; in these Verses he opposes this to what his friends had maintained about their certain ruin in this life. He reconciles this to the [[holiness]] and justice of [[God]]. Even while they prosper thus, they are light and worthless, of no account with [[God]], or with wise men. In the height of their pomp and power, there is but a step between them and ruin. Job refers the difference Providence makes between one wicked man and another, into the wisdom of [[God]]. He is Judge of all the earth, and he will do right. So vast is the disproportion between time and eternity, that if hell be the lot of every sinner at last, it makes little difference if one goes singing thither, and another sighing. If one wicked man die in a palace, and another in a dungeon, the worm that dies not, and the fire that is not quenched, will be the same to them. Thus differences in this [[world]] are not worth perplexing ourselves about.
'''Verses''' 27-34
Job opposes the opinion of his friends, That the wicked are sure to fall into visible and remarkable ruin, and none but the wicked; upon which principle they condemned Job as wicked. Turn to whom you will, you will find that the punishment of sinners is designed more for the other [[world]] than for this, Jude 1:14, 15. The sinner is here supposed to live in a great deal of power. The sinner shall have a splendid funeral: a poor thing for any man to be proud of the prospect of. He shall have a stately monument. And a valley with springs of water to keep the turf green, was accounted an honourable burial place among eastern people; but such things are vain distinctions. Death closes his prosperity. It is but a poor encouragement to die, that others have died before us. That which makes a man die with true courage, is, with [[faith]] to remember that [[Jesus Christ|Jesus Christ]] died and was laid in the grave, not only before us, but for us. That He hath gone before us, and died for us, who is alive and liveth for us, is true consolation in the hour of death.
----
'''Chapter''' 22
''Chapter Outline''
Eliphaz shows that a man's goodness profits not [[God]].
(1-4)
Job accused of oppression.
(5-14)
The [[world]] before the flood.
(15-20)
Eliphaz exhorts Job to repentance.
(21-30)
'''Verses''' 1-4
Eliphaz considers that, because Job complained so much of his afflictions, he thought [[God]] was unjust in afflicting him; but Job was far from thinking so. What Eliphaz says, is unjustly applied to Job, but it is very true, that when [[God]] does us good it is not because he is indebted to us. Man's piety is no profit to [[God]], no gain. The gains of [[religion]] to men are infinitely greater than the losses of it. [[God]] is a Sovereign, who gives no account of his conduct; but he is perfectly wise, just, faithful, good, and merciful. He approves the likeness of his own [[holiness]], and delights in the fruits of his Spirit; he accepts the thankful services of the humble [[believer]], while he rejects the proud claim of the self-confident.
'''Verses''' 5-14
Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed [[God]] always visited every wicked man. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity.
'''Verses''' 15-20
Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. It is good for us to mark it, that we may not walk therein. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to [[God]], and take it for a warning.
'''Verses''' 21-30
The answer of Eliphaz wrongly implied that Job had hitherto not known [[God]], and that prosperity in this life would follow his sincere conversion. The counsel Eliphaz here gives is good, though, as to Job, it was built upon a false supposition that he was a stranger and enemy to [[God]]. Let us beware of slandering our brethren; and if it be our lot to suffer in this manner, let us remember how Job was treated; yea, how [[Jesus]] was reviled, that we may be patient. Let us examine whether there may not be some colour for the slander, and walk watchfully, so as to be clear of all appearances of evil.
----
'''Chapter''' 23
''Chapter Outline''
Job complains that [[God]] has withdrawn.
(1-7)
He asserts his own integrity.
(8-12)
The [[Divine]] terrors.
(13-17)
'''Verses''' 1-7
Job appeals from his friends to the just judgement of [[God]]. He wants to have his cause tried quickly. Blessed be [[God]], we may know where to find him. He is in [[Christ]], reconciling the [[world]] unto himself; and upon a [[mercy]]-seat, waiting to be gracious. Thither the sinner may go; and there the [[believer]] may order his cause before Him, with arguments taken from his promises, his covenant, and his glory. A patient waiting for [[death]] and judgment is our wisdom and duty, and it cannot be without a holy [[fear]] and trembling. A passionate wishing for [[death]] or judgement is our [[sin]] and folly, and ill becomes us, as it did Job.
'''Verses''' 8-12
Job knew that the [[Lord]] was every where present; but his mind was in such confusion, that he could get no fixed view of [[God]]'s merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. [[God]] seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of [[God]]. He had relished and delighted in the truths and [[commandments]] of [[God]]. Here we should notice that Job justified himself rather than [[God]], or in opposition to him, ch. 32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of [[God]], it was not a chastisement of [[sin]], was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins.
'''Verses''' 13-17
As Job does not once question but that his trials are from the hand of [[God]], and that there is no such thing as chance, how does he account for them? The principle on which he views them is, that the [[hope]] and reward of the faithful servants of [[God]] are only laid up in another life; and he maintains that it is plain to all, that the wicked are not treated according to their deserts in this life, but often directly the reVerse. But though the obtaining of [[mercy]], the first-fruits of the [[Spirit]] of grace, pledges a [[God]], who will certainly finish the work which he has began; yet the afflicted [[believer]] is not to conclude that all [[prayer]] and entreaty will be in vain, and that he should sink into despair, and faint when he is reproved of Him. He cannot tell but the intention of [[God]] in afflicting him may be to produce penitence and [[prayer]] in his heart. May we learn to obey and [[trust]] the [[Lord]], even in tribulation; to live or die as he pleases: we know not for what good ends our lives may be shortened or prolonged.
----
'''Chapter''' 24
''Chapter Outline''
Wickedness often unpunished.
(1-12)
The wicked shun the light.
(13-17)
Judgements for the wicked.
(18-25)
'''Verses''' 1-12
Job discourses further about the prosperity of the wicked. That many live at ease who are ungodly and profane, he had showed, ch. xxi. Here he shows that many who live in open defiance of all the laws of justice, succeed in wicked practices; and we do not see them reckoned with in this world. He notices those that do wrong under pretence of law and authority; and robbers, those that do wrong by force. He says, "[[God]] layeth not folly to them;" that is, he does not at once send his judgments, nor make them examples, and so manifest their folly to all the world. But he that gets riches, and not by right, at his end shall be a fool, Jer 17:11.
'''Verses''' 13-17
See what care and pains wicked men take to compass their wicked designs; let it shame our negligence and slothfulness in doing good. See what pains those take, who make provision for the flesh to fulfil the lusts of it: pains to compass, and then to hide that which will end in [[death]] and hell at last. Less pains would mortify and crucify the flesh, and be life and heaven at last. Shame came in with [[sin]], and everlasting shame is at the end of it. See the misery of sinners; they are exposed to continual frights: yet see their folly; they are afraid of coming under the eye of men, but have no dread of [[God]]'s eye, which is always upon them: they are not afraid of doing things which they are afraid of being known to do.
'''Verses''' 18-25
Sometimes how gradual is the decay, how quiet the departure of a wicked person, how is he honoured, and how soon are all his cruelties and oppressions forgotten! They are taken off with other men, as the harvestman gathers the ears of corn as they come to hand. There will often appear much to resemble the wrong view of Providence Job takes in this Chapter. But we are taught by the word of inspiration, that these notions are formed in ignorance, from partial views. The providence of [[God]], in the affairs of men, is in every thing a just and wise providence. Let us apply this whenever the [[Lord]] may try us. He cannot do wrong. The unequalled sorrows of the Son of [[God]] when on earth, unless looked at in this view, perplex the mind. But when we behold him, as the sinner's Surety, bearing the curse, we can explain why he should endure that wrath which was due to [[sin]], that [[Divine]] justice might be satisfied, and his people saved.
----
'''Chapter''' 25
Bildad shows that man cannot be justified before [[God]].
--Bildad drops the question concerning the prosperity of wicked men; but shows the infinite distance there is between [[God]] and man. He represents to Job some truths he had too much overlooked. Man's righteousness and [[holiness]], at the best, are nothing in comparison with [[God]]'s, Ps 89:6. As [[God]] is so great and glorious, how can man, who is guilty and impure, appear before him? We need to be born again of water and of the [[Holy Spirit|Holy Ghost]], and to be bathed again and again in the blood of [[Christ]], that Fountain opened, Zec 13:1. We should be humbled as mean, guilty, polluted creatures, and renounce self-dependence. But our vileness will commend [[Christ]]'s condescension and love; the riches of his [[mercy]] and the power of his [[grace]] will be magnified to all eternity by every sinner he redeems.
----
'''Chapter''' 26
''Chapter Outline''
Job reproves Bildad.
(1-4)
Job acknowledges the power of [[God]].
(5-14)
'''Verses''' 1-4
Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. [[Christ|Jesus Christ]] knows how to speak what is proper for the weary, Isa 50:4; and his ministers should not grieve those whom [[God]] would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the [[Holy Spirit|Holy Ghost]], never mistakes, nor fails of his end.
'''Verses''' 5-14
Many striking instances are here given of the wisdom and power of [[God]], in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of [[God]]'s power there. If we look up to heaven above, we see displays of [[God]]'s almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Ps 33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the [[Lord]] are eclipsed; and we may draw near, and taste his grace, learn to [[love]] him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of [[God]] in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his [[hope]] towards [[God]]. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of [[God]].
----
'''Chapter''' 27
''Chapter Outline''
Job protests his sincerity.
(1-6)
The hypocrite is without hope.
(7-10)
The miserable end of the wicked.
(11-23)
'''Verses''' 1-6
[[Job]]'s friends now suffered him to speak, and he proceeded in a grave and useful manner. Job had confidence in the goodness both of his cause and of his [[God]]; and cheerfully committed his cause to him. But Job had not due reverence when he spake of [[God]] as taking away his judgment, and vexing his soul. To resolve that our hearts shall not reproach us, while we hold fast our integrity, baffles the designs of the evil spirit.
'''Verses''' 7-10
Job looked upon the condition of a hypocrite and a wicked man, to be most miserable. If they gained through life by their profession, and kept up their presumptuous [[hope]] till death, what would that avail when [[God]] required their souls? The more comfort we find in our [[religion]], the more closely we shall cleave to it. Those who have no delight in [[God]], are easily drawn away by the pleasures, and easily overcome by the crosses of this life. (Job 27:11-23)
'''Verses''' 11-23
[[Job]]'s friends, on the same subject, spoke of the misery of wicked men before [[death]] as proportioned to their crimes; Job considered that if it were not so, still the consequences of their [[death]] would be dreadful. Job undertook to set this matter in a true light. Death to a godly man, is like a fair gale of wind to convey him to the heavenly country; but, to a wicked man, it is like a storm, that hurries him away to destruction. While he lived, he had the benefit of sparing [[mercy]]; but now the day of [[God]]'s patience is over, and he will pour out upon him his wrath. When [[God]] casts down a man, there is no flying from, nor bearing up under his anger. Those who will not now flee to the arms of [[Divine]] grace, which are stretched out to receive them, will not be able to flee from the arms of [[Divine]] wrath, which will shortly be stretched out to destroy them. And what is a man profited if he gain the whole world, and thus lose his own soul?
----
'''Chapter''' 28
''Chapter Outline''
Concerning wordly wealth.
(1-11)
[[Wisdom]] is of inestimable value.
(12-19)
[[Wisdom]] is the gift of [[God]].
(20-28)
'''Verses''' 1-11
Job maintained that the dispensations of Providence were regulated by the highest wisdom. To confirm this, he showed of what a great deal of knowledge and wealth men may make themselves masters. The caverns of the earth may be discovered, but not the counsels of Heaven. Go to the miners, thou sluggard in [[religion]], consider their ways, and be wise. Let their courage and diligence in seeking the wealth that perishes, shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier, and safer! Yet gold is sought for, but [[grace]] neglected. Will the hopes of precious things out of the earth, so men call them, though really they are paltry and perishing, be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so?
'''Verses''' 12-19
Job here speaks of wisdom and understanding, the knowing and enjoying of [[God]] and ourselves. Its worth is infinitely more than all the riches in this world. It is a gift of the [[Holy Spirit|Holy Ghost]] which cannot be bought with money. Let that which is most precious in [[God]]'s account, be so in ours. Job asks after it as one that truly desired to find it, and despaired of finding it any where but in [[God]]; any way but by Divine revelation. (Job 28:20-28)
'''Verses''' 20-28
There is a two-fold wisdom; one hid in [[God]], which is secret, and belongs not to us; the other made known by him, and revealed to man. One day's events, and one man's affairs, have such reference to, and so hang one upon another, that He only, to whom all is open, and who sees the whole at one view, can rightly judge of every part. But the knowledge of [[God]]'s revealed will is within our reach, and will do us good. Let man look upon this as his wisdom, To [[fear]] the [[Lord]], and to depart from evil. Let him learn that, and he is learned enough. Where is this wisdom to be found? The treasures of it are hid in [[Christ]], revealed by the word, received by faith, through the [[Holy Spirit|Holy Ghost]]. It will not feed pride or vanity, or amuse our vain curiosity. It teaches and encourages sinners to [[fear]] the [[Lord]], and to depart from evil, in the exercise of [[Repentance|repentance]] and faith, without desiring to solve all difficulties about the events of this life.
----
'''Chapter''' 29
''Chapter Outline''
[[Job]]'s former comforts.
(1-6)
The honour paid to Job, His usefulness.
(7-17)
His prospect of prosperity.
(18-25)
'''Verses''' 1-6
Job proceeds to contrast his former prosperity with his present misery, through [[God]]'s withdrawing from him. A gracious soul delights in [[God]]'s smiles, not in the smiles of this world. Four things were then very pleasant to holy Job. 1. The confidence he had in the Divine protection. 2. The enjoyment he had of the [[Divine]] favour. 3. The communion he had with the [[Divine]] word. 4. The assurance he had of the [[Divine]] presence. [[God]]'s presence with a man in his house, though it be but a cottage, makes it a castle and a palace. Then also he had comfort in his family. Riches and flourishing families, like a candle, may be soon extinguished. But when the mind is enlightened by the [[Holy Spirit]], when a man walks in the light of [[God]]'s countenance, every outward comfort is doubled, every trouble is diminished, and he may pass cheerfully by this light through life and through death. Yet the sensible comfort of this state is often withdrawn for a season; and commonly this arises from sinful neglect, and grieving the [[Holy Spirit]]: sometimes it may be a trial of a man's [[faith]] and grace. But it is needful to examine ourselves, to seek for the cause of such a change by fervent [[prayer]], and to increase our watchfulness.
'''Verses''' 7-17
All sorts of people paid respect to Job, not only for the dignity of his rank, but for his personal merit, his prudence, integrity, and good management. Happy the men who are blessed with such gifts as these! They have great opportunities of honouring [[God]] and doing good, but have great need to watch against pride. Happy the people who are blessed with such men! it is a token for good to them. Here we see what Job valued himself by, in the day of his prosperity. It was by his usefulness. He valued himself by the check he gave to the violence of proud and evil men. Good magistrates must thus be a restraint to evil-doers, and protect the innocent; in order to this, they should arm themselves with zeal and resolution. Such men are public blessings, and resemble Him who rescues poor sinners from [[Satan]]. How many who were ready to perish, now are blessing Him! But who can show forth His praises? May we [[trust]] in His [[mercy]], and seek to imitate His truth, justice, and love.
'''Verses''' 18-25
Being thus honoured and useful, Job had hoped to die in [[peace]] and honour, in a good old age. If such an expectation arise from lively [[faith]] in the providence and promise of [[God]], it is well; but if from conceit of our own wisdom, and dependence on changeable, earthly things, it is ill grounded, and turns to sin. Every one that has the spirit of wisdom, has not the spirit of government; but Job had both. Yet he had the tenderness of a comforter. This he thought upon with pleasure, when he was himself a mourner. Our [[Lord]] [[Jesus]] is a King who hates iniquity, and upon whom the blessing of a [[world]] ready to perish comes. To Him let us give ear.
----
'''Chapter''' 30
''Chapter Outline''
[[Job]]'s honour is turned into contempt.
(1-14)
Job a burden to himself.
(15-31)
'''Verses''' 1-14
Job contrasts his present condition with his former honour and authority. What little cause have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! We should not be cast down if we are despised, reviled, and hated by wicked men. We should look to [[Jesus]], who endured the contradiction of sinners.
'''Verses''' 15-31
Job complains a great deal. Harbouring hard thoughts of [[God]] was the sin which did, at this time, most easily beset Job. When inward temptations join with outward calamities, the soul is hurried as in a tempest, and is filled with confusion. But woe be to those who really have [[God]] for an enemy! Compared with the awful state of ungodly men, what are all outward, or even inward temporal afflictions? There is something with which Job comforts himself, yet it is but a little. He foresees that [[death]] will be the end of all his troubles. [[God]]'s wrath might bring him to death; but his soul would be safe and happy in the [[world]] of spirits. If none pity us, yet our [[God]], who corrects, pities us, even as a father pitieth his own children. And let us look more to the things of eternity: then the [[believer]] will cease from mourning, and joyfully praise redeeming love.
----
'''Chapter''' 31
''Chapter Outline''
Job declares his uprightness.
(1-8)
His integrity.
(9-15)
Job merciful.
(16-23)
Job not guilty of covetousness or [[idolatry]].
(24-32)
Job not guilty of hypocrisy and violence.
(33-40)
'''Verses''' 1-8
Job did not speak the things here recorded by way of boasting, but in answer to the charge of hypocrisy. He understood the spiritual nature of [[God]]'s commandments, as reaching to the thoughts and intents of the heart. It is best to let our actions speak for us; but in some cases we owe it to ourselves and to the cause of [[God]], solemnly to protest our innocence of the crimes of which we are falsely accused. The lusts of the flesh, and the [[love]] of the world, are two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard. And [[God]] takes more exact notice of us than we do of ourselves; let us therefore walk circumspectly. He carefully avoided all sinful means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. What we have in the [[world]] may be used with comfort, or lost with comfort, if honestly gotten. Without strict honestly and faithfulness in all our dealings, we can have no good evidence of true [[godliness]]. Yet how many professors are unable to abide this touchstone!
'''Verses''' 9-15
All the defilements of the life come from a deceived heart. Lust is a fire in the soul: those that indulge it, are said to burn. It consumes all that is good there, and lays the conscience waste. It kindles the fire of [[God]]'s wrath, which, if not quenched by the blood of [[Christ]], will consume even to eternal destruction. It consumes the body; it consumes the substance. Burning lusts bring burning judgments. Job had a numerous household, and he managed it well. He considered that he had a Master in heaven; and as we are undone if [[God]] should be severe with us, we ought to be mild and gentle towards all with whom we have to do.
'''Verses''' 16-23
[[Job]]'s conscience gave testimony concerning his just and charitable behaviour toward the poor. He is most large upon this head, because in this matter he was particularly accused. He was tender of all, and hurtful to none. Notice the principles by which Job was restrained from being uncharitable and unmerciful. He stood in awe of the [[Lord]], as certainly against him, if he should wrong the poor. Regard to worldly interests may restrain a man from actual crimes; but the [[grace]] of [[God]] alone can make him hate, dread, and shun sinful thoughts and desires.
'''Verses''' 24-32
Job protests, 1. That he never set his [[heart]] upon the wealth of this world. How few prosperous professors can appeal to the [[Lord]], that they have not [[rejoice]]d because their gains were great! Through the determination to be rich, numbers ruin their souls, or pierce themselves with many sorrows. 2. He never was guilty of [[idolatry]]. The source of [[idolatry]] is in the heart, and it corrupts men, and provokes [[God]] to send judgments upon a nation. 3. He neither desired nor delighted in the hurt of the worst enemy he had. If others bear malice to us, that will not justify us in bearing malice to them. 4. He had never been unkind to strangers. Hospitality is a [[Christian]] duty, 1Pe 4:9.
'''Verses''' 33-40
Job clears himself from the charge of hypocrisy. We are loth to confess our faults, willing to excuse them, and to lay the blame upon others. But he that thus covers his sins, shall not prosper, Pr 28:13. He speaks of his courage in what is good, as an evidence of his sincerity in it. When men get estates unjustly, they are justly deprived of comfort from them; it was sown wheat, but shall come up thistles. What men do not come honestly by, will never do them any good. The words of Job are ended. They end with a bold assertion, that, with respect to accusation against his moral and religious character as the cause for his sufferings, he could appeal to [[God]]. But, however confident Job was, we shall see he was mistaken, chap. 40:4, 5; 1Jo 1:8. Let us all judge ourselves; wherein we are guilty, let us seek [[forgiveness]] in that blood which cleanseth from all sin; and may the [[Lord]] have [[mercy]] upon us, and write his laws in our hearts!
----
'''Chapter''' 32
''Chapter Outline''
Elihu is displeased at the dispute between Job and his friends.
(1-5)
He reproves them.
(6-14)
He speaks without partiality.
(15-22)
'''Verses''' 1-5
[[Job]]'s friends were silenced, but not convinced. Others had been present. Elihu was justly displeased with Job, as more anxious to clear his own character than the justice and goodness of [[God]]. Elihu was displeased with [[Job]]'s friends because they had not been candid to Job. Seldom is a quarrel begun, more seldom is a quarrel carried on, in which there are not faults on both sides. Those that seek for truth, must not reject what is true and good on either side, nor approve or defend what is wrong.
'''Verses''' 6-14
Elihu professes to speak by the inspiration of the [[Holy Spirit]], and corrects both parties. He allowed that those who had the longest experience should speak first. But [[God]] gives wisdom as he pleases; this encouraged him to state his opinion. By attention to the word of [[God]], and dependence upon the [[Holy Spirit]], young men may become wiser than the aged; but this wisdom will render them swift to hear, slow to speak, and disposed to give others a patient hearing.
'''Verses''' 15-22
If we are sure that the [[Spirit]] of [[God]] suggested what we are about to say, still we ought to refrain, till it comes to our turn to speak. [[God]] is the [[God]] of order, not of confusion. It is great refreshment to a good man, to speak for the [[glory]] of the [[Lord]], and to edify others. And the more we consider the majesty of [[God]], as our Maker, and the more we dread his wrath and justice, the less shall we sinfully [[fear]] or flatter men. Could we set the wrath [[Lord]] always before us, in his mercies and his terrors, we should not be moved from doing our duty in whatever we are called to do.
----
'''Chapter''' 33
''Chapter Outline''
Elihu offers to reason with Job.
(1-7)
Elihu blames Job for reflecting upon [[God]].
(8-13)
[[God]] calls men to repentance.
(14-18)
[[God]] sends afflictions for good.
(19-28)
Elihu entreats [[Job]]'s attention.
(29-33)
'''Verses''' 1-7
Job had desired a judge to decide his appeal. Elihu was one according to his wish, a man like himself. If we would rightly convince men, it must be by reason, not by terror; by fair argument, not by a heavy hand.
'''Verses''' 8-13
Elihu charges Job with reflecting upon the justice and goodness of [[God]]. When we hear any thing said to [[God]]'s dishonour, we ought to bear our testimony against it. Job had represented [[God]] as severe in marking what he did amiss. Elihu urges that he had spoken wrong, and that he ought to humble himself before [[God]], and by [[Repentance|repentance]] to unsay it. [[God]] is not accountable to us. It is unreasonable for weak, sinful creatures, to strive with a [[God]] of infinite wisdom, power, and goodness. He acts with perfect justice, wisdom, and goodness, where we cannot perceive it.
'''Verses''' 14-18
[[God]] speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any [[Divine]] revelation in writing, though now it is our principal guide. When [[God]] designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from [[sin]], particularly the [[sin]] of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from [[sin]], saves them from hell. What a [[mercy]] it is to be under the restraints of an awakened conscience!
'''Verses''' 19-28
Job complained of his diseases, and judged by them that [[God]] was angry with him; his friends did so too: but Elihu shows that [[God]] often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which [[God]] speaks to men. Pain is the fruit of sin; yet, by the [[grace]] of [[God]], the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. [[Jesus Christ|Jesus Christ]] is the Messenger and the Ransom, so Elihu calls him, as Job had called him his [[Redeemer]], for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by [[sin]], that nothing less would atone for it, than the blood of the Son of [[God]], who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a [[mercy]] indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find [[mercy]] with [[God]]. The works of darkness are unfruitful works; all the gains of [[sin]] will come far short of the damage. We must, with a broken and contrite heart, confess our sins to [[God]], 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?
'''Verses''' 29-33
Elihu shows that [[God]]'s great and gracious design toward the [[children]] of men, is, to save them from being for ever miserable, and to bring them to be for ever happy. By whatever means we are kept back from the we shall bless the [[Lord]] for them at least, and should bless him for them though they be painful and distressing. Those that perish for ever are without excuse, for they would not be healed.
----
'''Chapter''' 34
''Chapter Outline''
Elihu accuses Job of charging [[God]] with injustice.
(1-9)
[[God]] cannot be unjust.
(10-15)
[[God]]'s power and providence.
(16-30)
Elihu reproves Job.
(31-37)
'''Verses''' 1-9
Elihu calls upon those present to decide with him upon [[Job]]'s words. The plainest [[Christian]], whose mind is enlightened, whose [[heart]] is sanctified by the [[Spirit]] of [[God]], and who is Versed in the Scriptures, can say how far matters, words, or actions, agree with true [[religion]], better than any that lean to their own understandings. Job had spoken as if he meant wholly to justify himself. He that say, I have cleansed my hands in vain, does not only offend against [[God]]'s children, Ps 73:13-15, but gratifies his enemies, and says as they say.
'''Verses''' 10-15
Elihu had showed Job, that [[God]] meant him no hurt by afflicting him, but intended his spiritual benefit. Here he shows, that [[God]] did him no wrong by afflicting him. If the former did not satisfy him, this ought to silence him. [[God]] cannot do wickedness, nor the Almighty commit wrong. If services now go unrewarded, and sins now go unpunished, yet there is a day coming, when [[God]] will fully render to every man according to his works. Further, though the [[believer]]'s final condemnation is done away through the [[Saviour]]'s ransom, yet he has merited worse than any outward afflictions; so that no wrong is done to him, however he may be tried.
'''Verses''' 16-30
Elihu appeals directly to Job himself. Could he suppose that [[God]] was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn [[God]]'s proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of [[God]], and so to persuade him to submit. Job had often wished to plead his cause before [[God]]. Elihu asks, To what purpose? All is well that [[God]] does, and will be found so. What can make those uneasy, whose souls dwell at ease in [[God]]? The smiles of all the [[world]] cannot quiet those on whom [[God]] frowns.
'''Verses''' 31-37
When we reprove for what is amiss, we must direct to what is good. [[Job]]'s friends would have had him own himself a wicked man. Let will only oblige him to own that he spoke unadvisedly with his lips. Let us, in giving reproof, not make a matter worse than it is. Elihu directs Job to humble himself before [[God]] for his sins, and to accept the punishment. Also to pray to [[God]] to discover his sins to him. A good man is willing to know the worst of himself; particularly, under affliction, he desires to be told wherefore [[God]] contends with him. It is not enough to be sorry for our sins, but we must go and [[sin]] no more. And if we are affectionate children, we shall [[love]] to speak with our Father, and to tell him all our mind. Elihu reasons with Job concerning his discontent under affliction. We are ready to think every thing that concerns us should be just as we would have it; but it is not reasonable to expect this. Elihu asks whether there was not [[sin]] and folly in what Job said. [[God]] is righteous in all his ways, and holy in all his works, Ps 145:17. The [[believer]] saith, Let my [[Saviour]], my wise and loving [[Lord]], choose every thing for me. I am sure that will be wisest, and the best for his [[glory]] and my good.
----
'''Chapter''' 35
''Chapter Outline''
Elihu speaks of man's conduct.
(1-8)
Why those who cry out under afflictions are not regarded.
(9-13)
Elihu reproves [[Job]]'s impatience.
(14-16)
'''Verses''' 1-8
Elihu reproves Job for justifying himself more than [[God]], and called his attention to the heavens. They are far above us, and [[God]] is far above them; how much then is he out of the reach, either of our sins or of our services! We have no reason to complain if we have not what we expect, but should be thankful that we have better than we deserve.
'''Verses''' 9-13
Job complained that [[God]] did not regard the cries of the oppressed against their oppressors. This he knew not how to reconcile the justice of [[God]] and his government. Elihu solves the difficulty. Men do not notice the mercies they enjoy in and under their afflictions, nor are thankful for them, therefore they cannot expect that [[God]] should deliver them out of affliction. He gives songs in the night; when our condition is dark and melancholy, there is that in [[God]]'s providence and promise, which is sufficient to support us, and to enable us even to [[rejoice]] in tribulation. When we only pore upon our afflictions, and neglect the consolations of [[God]] which are treasured up for us, it is just in [[God]] to reject our [[prayer]]s. Even the things that will kill the body, cannot hurt the soul. If we cry to [[God]] for the removal of an affliction, and it is not removed, the reason is, not because the [[Lord]]'s hand is shortened, or his ear heavy; but because we are not sufficiently humbled.
'''Verses''' 14-16
As in prosperity we are ready to think our mountain will never be brought low; so when in adversity, we are ready to think our valley will never be filled up. But to conclude that to-morrow must be as this day, is as absurd as to think that the weather, when either fair or foul, will be always so. When Job looked up to [[God]], he had no reason to speak despairingly. There is a day of judgment, when all that seems amiss will be found to be right, and all that seems dark and difficult will be cleared up and set straight. And if there is [[Divine]] wrath in our troubles, it is because we quarrel with [[God]], are fretful, and distrust [[Divine]] Providence. This was [[Job]]'s case. Elihu was directed by [[God]] to humble Job, for as to some things he had both opened his mouth in vain, and had multiplied words without knowledge. Let us be admonished, in our afflictions, not so much to set forth the greatness of our suffering, as the greatness of the [[mercy]] of [[God]].
----
'''Chapter''' 36
''Chapter Outline''
Elihu desires [[Job]]'s attention.
(1-4)
The methods in which [[God]] deals with men.
(5-14)
Elihu counsels Job.
(15-23)
The wonders in the works of creation.
(24-33)
'''Verses''' 1-4
Elihu only maintained that the affliction was sent for his trial; and lengthened because Job was not yet thoroughly humbled under it. He sought to ascribe righteousness to his Maker; to clear this truth, that [[God]] is righteous in all his ways. Such knowledge must be learned from the word and [[Spirit]] of [[God]], for naturally we are estranged from it. The fitness of Elihu's discourse to the dispute between Job and his friends is plain. It pointed out to Job the true reason of those trials with which he had been pointed out to Job the true reason of those trials with which he had been visited. It taught that [[God]] had acted in [[mercy]] towards him, and the spiritual benefit he was to derive from them. It corrected the mistake of his friends, and showed that [[Job]]'s calamities were for good.
'''Verses''' 5-14
Elihu here shows that [[God]] acts as righteous Governor. He is always ready to defend those that are injured. If our eye is ever toward [[God]] in duty, his eye will be ever upon us in [[mercy]], and, when we are at the lowest, will not overlook us. [[God]] intends, when he afflicts us, to discover past sins to us, and to bring them to our remembrance. Also, to dispose our hearts to be taught: affliction makes people willing to learn, through the [[grace]] of [[God]] working with and by it. And further, to deter us from sinning for the future. It is a command, to have no more to do with sin. If we faithfully serve [[God]], we have the promise of the life that now is, and the comforts of it, as far as is for [[God]]'s glory and our good: and who would desire them any further? We have the possession of inward pleasures, the great [[peace]] which those have that [[love]] [[God]]'s law. If the affliction fail in its work, let men expect the furnace to be heated till they are consumed. Those that die without knowledge, die without grace, and are undone for ever. See the nature of hypocrisy; it lies in the heart: that is for the [[world]] and the flesh, while perhaps the outside seems to be for [[God]] and [[religion]]. Whether sinners die in youth, or live long to heap up wrath, their case is dreadful. The souls of the wicked live after death, but it is in everlasting misery.
'''Verses''' 15-23
Elihu shows that Job caused the continuance of his own trouble. He cautions him not to persist in frowardness. Even good men need to be kept to their duty by the [[fear]] of [[God]]'s wrath; the wisest and best have enough in them to deserve his stroke. Let not Job continue his unjust quarrel with [[God]] and his providence. And let us never dare to think favourably of [[sin]], never indulge it, nor allow ourselves in it. Elihu thinks Job needed this caution, he having chosen rather to gratify his pride and humour by contending with [[God]], than to mortify them by submitting, and accepting the punishment. It is absurd for us to think to teach Him who is himself the Fountain of light, truth, knowledge, and instruction. He teaches by the [[Bible]], and that is the best book; teaches by his Son, and he is the best Master. He is just in all proceedings.
'''Verses''' 24-33
Elihu endeavours to fill Job with high thought of [[God]], and so to persuade him into cheerful submission to his providence. Man may see [[God]]'s works, and is capable of discerning his hand in them, which the beasts are not, therefore they ought to give him the glory. But while the worker of iniquity ought to tremble, the true [[believer]] should [[rejoice]]. Children should hear with pleasure their Father's voice, even when he speaks in terror to his enemies. There is no light but there may be a cloud to intercept it. The light of the favour of [[God]], the light of his countenance, the most blessed light of all, even that light has many a cloud. The clouds of our sins cause the [[Lord]] to his face, and hinder the light of his loving-kindness from shining on our souls.
----
'''Chapter''' 37
''Chapter Outline''
Elihu observes the power of [[God]].
(1-13)
Job required to explain the works of nature.
(14-20)
[[God]] is great, and is to be feared.
(21-24)
'''Verses''' 1-13
The changes of the weather are the subject of a great deal of our thoughts and common talk; but how seldom do we think and speak of these things, as Elihu, with a regard to [[God]], the director of them! We must notice the [[glory]] of [[God]], not only in the thunder and lightning, but in the more common and less awful changes of the weather; as the snow and rain. Nature directs all creatures to shelter themselves from a storm; and shall man only be unprovided with a refuge? Oh that men would listen to the voice of [[God]], who in many ways warns them to flee from the wrath to come; and invites them to accept his [[salvation]], and to be happy. The ill opinion which men entertain of the [[Divine]] direction, peculiarly appears in their murmurs about the weather, though the whole result of the year proves the folly of their complaints. Believers should avoid this; no days are bad as [[God]] makes them, though we make many bad by our sins. (Job 37:14-20)
'''Verses''' 14-20
Due thoughts of the works of [[God]] will help to reconcile us to all his providences. As [[God]] has a powerful, freezing north wind, so he has a thawing, composing south wind: the [[Spirit]] is compared to both, because he both convinces and comforts, So 4:16. The best of men are much in the dark concerning the glorious perfections of the [[Divine]] nature and the [[Divine]] government. Those who, through grace, know much of [[God]], know nothing, in comparison with what is to be known, and of what will be known, when that which is perfect is come.
'''Verses''' 21-24
Elihu concludes his discourse with some great sayings concerning the [[glory]] of [[God]]. Light always is, but is not always to be seen. When clouds come between, the sun is darkened in the clear day. The light of [[God]]'s favour shines ever towards his faithful servants, though it be not always seen. Sins are clouds, and often hinder us from seeing that bright light which is in the face of [[God]]. Also, as to those thick clouds of sorrow which often darken our minds, the [[Lord]] hath a wind which passes and clears them away. What is that wind? It is his Holy Spirit. As the wind dispels and sweeps away the clouds which are gathered in the air, so the [[Spirit]] of [[God]] clears our souls from the clouds and fogs of ignorance and unbelief, of [[sin]] and lust. From all these clouds the [[Holy Spirit]] of [[God]] frees us in the work of regeneration. And from all the clouds which trouble our consciences, the [[Holy Spirit]] sets us free in the work of consolation. Now that [[God]] is about to speak, Elihu delivers a few words, as the sum of all his discourse. With [[God]] is terrible majesty. Sooner or later all men shall [[fear]] him.
----
'''Chapter''' 38
''Chapter Outline''
[[God]] calls upon Job to answer.
(1-3)
[[God]] questions Job.
(4-11)
Concerning the light and darkness.
(12-24)
Concerning other mighty works.
(25-41)
'''Verses''' 1-3
Job had silenced, but had not convinced his friends. Elihu had silenced Job, but had not brought him to admit his guilt before [[God]]. It pleased the [[Lord]] to interpose. The [[Lord]], in this discourse, humbles Job, and brings him to repent of his passionate expressions concerning [[God]]'s providential dealings with him; and this he does, by calling upon Job to compare [[God]]'s being from everlasting to everlasting, with his own time; [[God]]'s knowledge of all things, with his own ignorance; and [[God]]'s almighty power, with his own weakness. Our darkening the counsels of [[God]]'s wisdom with our folly, is a great provocation to [[God]]. Humble [[faith]] and sincere obedience see farthest and best into the will of the [[Lord]].
'''Verses''' 4-11
For the humbling of Job, [[God]] here shows him his ignorance, even concerning the earth and the sea. As we cannot find fault with [[God]]'s work, so we need not [[fear]] concerning it. The works of his providence, as well as the work of creation, never can be broken; and the work of redemption is no less firm, of which [[Christ|Jesus Christ]] himself is both the Foundation and the Corner-stone. The [[church]] stands as firm as the earth.
'''Verses''' 12-24
The [[Lord]] questions Job, to convince him of his ignorance, and shame him for his folly in prescribing to [[God]]. If we thus try ourselves, we shall soon be brought to own that what we know is nothing in comparison with what we know not. By the tender [[mercy]] of our [[God]], the Day-spring from on high has visited us, to give light to those that sit in darkness, whose hearts are turned to it as clay to the seal, 2Co 4:6. [[God]]'s way in the government of the [[world]] is said to be in the sea; this means, that it is hid from us. Let us make sure that the gates of heaven shall be opened to us on the other side of death, and then we need not fear the opening of the gates of death. It is presumptuous for us, who perceive not the breadth of the earth, to dive into the depth of [[God]]'s counsels. We should neither in the brightest noon count upon perpetual day, nor in the darkest midnight despair of the return of the morning; and this applies to our inward as well as to our outward condition. What folly it is to strive against [[God]]! How much is it our interest to seek [[peace]] with him, and to keep in his love!
'''Verses''' 25-41
Hitherto [[God]] had put questions to Job to show him his ignorance; now [[God]] shows his weakness. As it is but little that he knows, he ought not to arraign the [[Divine]] counsels; it is but little he can do, therefore he ought not to oppose the ways of Providence. See the all-sufficiency of the [[Divine]] Providence; it has wherewithal to satisfy the desire of every living thing. And he that takes care of the young ravens, certainly will not be wanting to his people. This being but one instance of the [[Divine]] compassion out of many, gives us occasion to think how much good our [[God]] does, every day, beyond what we are aware of. Every view we take of his infinite perfections, should remind us of his right to our love, the evil of sinning against him, and our need of his [[mercy]] and [[salvation]].
----
'''Chapter''' 39
[[God]] inquires of Job concerning several animals.
--In these questions the [[Lord]] continued to humble Job. In this Chapter several animals are spoken of, whose nature or situation particularly show the power, wisdom, and manifold works of [[God]]. The wild ass. It is better to labour and be good for something, than to ramble and be good for nothing. From the untameableness of this and other creatures, we may see, how unfit we are to give law to Providence, who cannot give law even to a wild ass's colt. The unicorn, a strong, stately, proud creature. He is able to serve, but not willing; and [[God]] challenges Job to force him to it. It is a great [[mercy]] if, where [[God]] gives strength for service, he gives a heart; it is what we should pray for, and reason ourselves into, which the brutes cannot do. Those gifts are not always the most valuable that make the finest show. Who would not rather have the voice of the nightingale, than the tail of the peacock; the eye of the eagle and her soaring wing, and the natural affection of the stork, than the beautiful feathers of the ostrich, which can never rise above the earth, and is without natural affection? The description of the war-horse helps to explain the character of presumptuous sinners. Every one turneth to his course, as the horse rushes into the battle. When a man's [[heart]] is fully set in him to do evil, and he is carried on in a wicked way, by the violence of his appetites and passions, there is no making him [[fear]] the wrath of [[God]], and the fatal consequences of sin. Secure sinners think themselves as safe in their sins as the eagle in her nest on high, in the clefts of the rocks; but I will bring thee down from thence, saith the [[Lord]], Jer 49:16. All these beautiful references to the works of nature, should teach us a right view of the riches of the wisdom of Him who made and sustains all things. The want of right views concerning the wisdom of [[God]], which is ever present in all things, led Job to think and speak unworthily of Providence.
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'''Chapter''' 40
''Chapter Outline''
Job humbles himself to [[God]].
(1-5)
The [[Lord]] reasons with Job to show his righteousness, power, and wisdom.
(6-14)
[[God]]'s power shown in Behemoth.
(15-24)
'''Verses''' 1-5
Communion with the [[Lord]] effectually convinces and humbles a saint, and makes him glad to part with his most beloved sins. There is need to be thoroughly convinced and humbled, to prepare us for remarkable deliverances. After [[God]] had shown Job, by his manifest ignorance of the works of nature, how unable he was to judge of the methods and designs of Providence, he puts a convincing question to him; Shall he that contendeth with the Almighty instruct him? Now Job began to melt into godly sorrow: when his friends reasoned with him, he did not yield; but the voice of the [[Lord]] is powerful. When the [[Spirit]] of truth is come, he shall convince. Job yields himself to the [[grace]] of [[God]]. He owns himself an offender, and has nothing to say to justify himself. He is now sensible that he has sinned; and therefore he calls himself vile. [[Repentance]] changes men's opinion of themselves. Job is now convinced of his error. Those who are truly sensible of their own sinfulness and vileness, dare not justify themselves before [[God]]. He perceived that he was a poor, mean, foolish, and sinful creature, who ought not to have uttered one word against the [[Divine]] conduct. One glimpse of [[God]]'s holy nature would appal the stoutest rebel. How, then will the wicked bear the sight of his [[glory]] at the day of judgment? But when we see this [[glory]] revealed in [[Jesus]] [[Christ]], we shall be humbled without being terrified; self-abasement agrees with filial love. (Job 40:6-14)
'''Verses''' 6-14
Those who profit by what they have heard from [[God]], shall hear more from him. And those who are truly convinced of [[sin]], yet need to be more thoroughly convinced and more humbled. No doubt [[God]], and he only, has power to humble and bring down proud men; he has wisdom to know when and how to do it, and it is not for us to teach him how to govern the world. Our own hands cannot save us by recommending us to [[God]]'s grace, much less rescuing us from his justice; and therefore into his hand we must commit ourselves. The renewal of a [[believer]] proceeds in the same way of conviction, humbling, and watchfulness against remaining [[sin]], as his first conversion. When convinced of many evils in our conduct, we still need convincing of many more.
'''Verses''' 15-24
[[God]], for the further proving of his own power, describes two vast animals, far exceeding man in bulk and strength. Behemoth signifies beasts. Most understand it of an animal well known in [[Egypt]], called the river-horse, or hippopotamus. This vast animal is noticed as an argument to humble ourselves before the great [[God]]; for he created this vast animal, which is so fearfully and wonderfully made. Whatever strength this or any other creature has, it is derived from [[God]]. He that made the soul of man, knows all the ways to it, and can make the sword of justice, his wrath, to approach and touch it. Every godly man has spiritual weapons, the whole armour of [[God]], to resist, yea, to overcome the tempter, that his never-dying soul may be safe, whatever becomes of his frail flesh and mortal body.
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'''Chapter''' 41
Concerning Leviathan.
--The description of the Leviathan, is yet further to convince Job of his own weakness, and of [[God]]'s almighty power. Whether this Leviathan be a whale or a crocodile, is disputed. The [[Lord]], having showed Job how unable he was to deal with the Leviathan, sets forth his own power in that mighty creature. If such language describes the terrible force of Leviathan, what words can express the power of [[God]]'s wrath? Under a humbling sense of our own vileness, let us revere the [[Divine]] Majesty; take and fill our allotted place, cease from our own wisdom, and give all [[glory]] to our gracious [[God]] and [[Saviour]]. Remembering from whom every good gift cometh, and for what end it was given, let us walk humbly with the [[Lord]].
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'''Chapter''' 42
''Chapter Outline''
Job humbly submits unto [[God]].
(1-6)
Job intercedes for his friends.
(7-9)
His renewed prosperity.
(10-17)
'''Verses''' 1-6
Job was now sensible of his guilt; he would no longer speak in his own excuse; he abhorred himself as a sinner in [[heart]] and life, especially for murmuring against [[God]], and took shame to himself. When the understanding is enlightened by the [[Spirit]] of grace, our knowledge of [[Divine]] things as far exceeds what we had before, as the sight of the eyes excels report and common fame. By the teachings of men, [[God]] reveals his Son to us; but by the teachings of his [[Spirit]] he reveals his Son in us, Ga 1:16, and changes us into the same image, 2Co 3:18. It concerns us to be deeply humbled for the sins of which we are convinced. Self-loathing is ever the companion of true repentance. The [[Lord]] will bring those whom he loveth, to adore him in self-abasement; while true [[grace]] will always lead them to confess their sins without self-justifying.
'''Verses''' 7-9
After the [[Lord]] had convinced and humbled Job, and brought him to repentance, he owned him, comforted him, and put honour upon him. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but if [[God]] say, Well done, thou good and faithful servant, it is of little consequence who says otherwise. [[Job]]'s friends had wronged [[God]], by making prosperity a mark of the true [[church]], and affliction a certain proof of [[God]]'s wrath. Job had referred things to the future judgment and the future state, more than his friends, therefore he spake of [[God]] that which was right, better than his friends had done. And as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so [[Christ|Jesus Christ]] prayed for his persecutors, and ever lives, making intercession for the transgressors. [[Job]]'s friends were good men, and belonged to [[God]], and He would not let them be in their mistake any more than Job; but having humbled him by a discourse out of the whirlwind, he takes another way to humble them. They are not to argue the matter again, but they must agree in a sacrifice and a [[prayer]], and that must reconcile them, Those who differ in judgment about lesser things, yet are one in [[Christ|Jesus Christ]] the great Sacrifice, and ought therefore to [[love]] and bear with one another. When [[God]] was angry with [[Job]]'s friends, he put them in a way to make [[peace]] with him. Our quarrels with [[God]] always begin on our part, but the making [[peace]] begins on his. Peace with [[God]] is to be had only in his own way, and upon his own terms. These will never seem hard to those who know how to value this blessing: they will be glad of it, like [[Job]]'s friends, upon any terms, though ever so humbling. Job did not insult over his friends, but [[God]] being graciously reconciled to him, he was easily reconciled to them. In all our [[prayer]]s and services we should aim to be accepted of the [[Lord]]; not to have praise of men, but to please [[God]]. (Job 42:10-17)
'''Verses''' 10-17
In the beginning of this book we had [[Job]]'s patience under his troubles, for an example; here, for our encouragement to follow that example, we have his happy end. His troubles began in [[Satan]]'s malice, which [[God]] restrained; his restoration began in [[God]]'s [[mercy]], which [[Satan]] could not oppose. Mercy did not return when Job was disputing with his friends, but when he was praying for them. [[God]] is served and pleased with our warm devotions, not with our warm disputes. [[God]] doubled [[Job]]'s possessions. We may lose much for the [[Lord]], but we shall not lose any thing by him. Whether the [[Lord]] gives us health and temporal blessings or not, if we patiently suffer according to his will, in the end we shall be happy. [[Job]]'s estate increased. The blessing of the [[Lord]] makes rich; it is he that gives us power to get wealth, and gives success in honest endeavours. The last days of a good man sometimes prove his best, his last works his best works, his last comforts his best comforts; for his path, like that of the morning light, shines more and more unto the perfect day.
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