9-11. (9) widows, peculiarly helpless and dependent class in the East.a arms, supports, helps, that on which one leans. This may refer to Job's supposed violent ways as a magistrate. (10) snares, ch. xix. 6. sudden fear, or calamity, something to fear. (11) canst not see, or "seest thou not the darkness, and the deluge that cover thee?"-deluge regarded poetically as overwhelming affliction. Poverty Turn now thine eye, and look on poverty- We find him by the way sitting in the dust- No limbs to walk, no home, no house, no friend; As comes the traveller's foot; and hear his groan- And grievously burlesque the human form. And noisome wounds; his bones of racking pains. That passengers their faces turned away, B.C. cir. 1520. -- he is accused c Comp. La. 'iii. "This proverbial form of speech is used when a man drags from another that which is his last resource. Why do you take this tax from the naked? What! take a cloth from the naked? Is there no shame?' How often, also, do we see a man seize another by the cloth on the public road, and swear if he will not instantly pay his debt, he shall be left naked."Roberts. and of regarding God as indifferent a Delitzsch. cum, Vulg. 12-14. (12) in the height of heaven, he affirms that God's heavenly attitude was made by Job the occasion for denying His providence on earth. height of the stars, marg. head of, i.e. the extreme height, the middle of the vault of heaven; so the fixed stars, or the milky way." (13) how, or what, of human affairs. (14) circuit, or vault. Concerned with the higher things of heaven, and practically heedless of man. Fatherhood of God. The nature of God, as taught and exemplified by our Saviour, was certainly a large addition to the spiritual truth of the world. While men were yet comparatively rude, the Divine idea presented itself to them under the symbols of the state and the government, and justice and mercy were learned only in the rude ways by which men could comprehend them, through state and government; but in the hands and under the teaching of our Saviour, God is advanced, and He becomes more glorious in the fulness of the representations that are given of Him; not as any less the God of justice, and not as any less the Sers. cureans. See Ps. x. 5, lxxiii. 11, xciv. 7; Is. xxix. 15; Jer. xxiii. 23; Eze. viii. 12, ix. 9." worth. - Words v. 12. Dr. J. Dick, B.C. cir. 1520. vv. 12-14. Benson, 279. c H. W. Beecher. G. although He was merciful to those who denied Him God that administers the affairs of this world, but as seen from the standpoint of the household, and as clothed with the authority and the attributes of fatherhood in distinction from monarchy. This truth has relations that reach far beyond what we suspect. 15-18. (15) marked, as if you wished to follow. old way, of the violent sinners before the flood." (16) out of time, by an untimely end. whose, etc., trans. their foundation flowed away as a river; i.e. their houses were undermined by the stream. (17) do for them, marg. to them; or, to us. The scornful boast a Ge. vi. 5, 7, 11, of the atheistic. (18) their houses, gave them prosperity, but only for a time; the punishment at last came. counsel, etc., Elip. uses Job's words (xxi. 16), and applies them to Job himself. Marking the ways of men (vv. 15-17).-I. The way of wickedness an old way, but not the oldest. II. The way of God to sinners has always been the same. III. None are so high as to be out of God's reach. IV. The judgments of God are often sudden. V. Fancied security is often violently and completely overthrown. VI. The presence of God is a trouble to the wicked. From these things learn-(1) That it is a great advantage to mark the way; (2) To observe needful directions. 12, 17. b Spk. Com. c Ps. lxxiii. 1820. d"Eliphaz per sists in the mis conception that Job had denied God's moral goworld." Words vernment of the worth. v. 15. E. Cooper, vi. 136. vv. 15-17. Dr. E. Payson, ii. 53. where! the God e Anthony Bur Knowledge of God.-The knowledge of God is called simplex intuitus, a direct beholding and looking on all things, as we do with our eye upon one particular object. Even as if a man's body were all an eye, he would see as well backward as forward, "God is every- and the different positions of things would be no impediment to who framed his sight; or as a man on a high tower, that seeth many pasmankind to be sengers going by, one after another, though their motion be one mighty successive, yet the cast of his eye beholding them is in one family, Himself our Father, and moment. Hence the very heathen called God totus oculus.— the world our Passibleness of God.-There must be some kind of passibleness in home." Cole- God, else there could be no genuine character in Him. If He ridge. could not be pained by anything, could not suffer any kind of wound, had no violable sympathy, He could be anything but a perfect character. A cast-iron deity could not command our love and reverence. The beauty of God is that He has feeling. and feels appropriately toward everything done; that He feels badness as badness, and goodness as goodness-pained by one, pleased by the other. There must be so much, or such kind of passibility in Him, that He will feel toward everything as it is, proaching, the and will be diversely affected by diverse things, according to garrison slumber their quality. If wickedness and wrong stirred nothing in Him at their post. different from what is stirred by a prayer, if He felt no disf Dr. Bushnell. affection toward a thief which He does not feel toward a martyr, no pleasure in a martyr, faithful unto death, which He does not in His persecutors, He would be a kind of no-character. We can hardly conceive such a being. gess. Open evil at all likelihood of an the righteous rejoice in the justice of God a Pr. xi. 10. 19, 20. (19) the righteous, those really righteous, wh. you vainly boast yourself to be. see it, the proof of God's working in punishment of ungodly. laugh," when the vanity of their boasting is shown by their calamities. (20) whereas, etc., this is what the innocent are supposed to say; and it should read, from kum, to "Verily they are destroyed, and the fire hath consumed their rise in hostile abundance." substance, or opponents. b Heb. kimanu, insurrection against. The power of God.-Power is that glorious attribute of God Almighty which furnishes the rest of His perfections. "Tis His v. 20. "There omnipotence that makes His wisdom and goodness effectual, and succeed to the length of His will. Thus, His decrees are immutable, and His counsels stand; this secures His prerogative, and guards the sovereignty of His being; 'twas His power which made His ideas fruitful, and struck the world out of His thought. 'Twas this which answered the model of the creation, gave birth to time and nature, and brought them forth at His first call: thus, He spake the word, and they were made; He commanded, and they were created. 'Tis the Divine power which is the basis of all things; which continues the vigour of the second causes, and keeps the sun and moon in repair. This holds everything constant to appointment, and true to the first plan; thus, the revolution of the seasons, the support of animals, the perpetuity of species, is carried on and maintained. Without this, things would soon run riot, and ramble out of distinction; the succours of life would be cut off, and nature drop into decay. Omniscience and goodness without a correspondent power would be strangely short of satisfaction: to know everything without being able to supply defects, and remedy disorders, must prove an unpleasant speculation; to see so many noble schemes languish in the mind and prove abortive; to see the most consummate wisdom, the most generous temper, fettered and disarmed, must be a grievance; but when omnipotence comes into the notion, the grandeur is perfect and the pleasure entire.c 21-23. (21) acquaint," by thinking better thoughts of God come to better feelings. be at peace, i.e. so shalt thou be at peace. good, in sense of eternal prosperities. (22) the law, not the Mosaic law, but, generally, instruction. his mouth, by humility and penitence drawing near to Him." (23) return, as a penitent. put away, assuming (like Zophar, ch. xi. 14) that Job's tents were filled with secret spoils." Read, "if thou shalt." e 66 From the old F. accointer, from L. accognitare, to make known. Acquaintance with God (v. 21.)-I. What this acquaintance with God is. It implies-1. Knowledge; 2. Access; 3. Converse; 4. Love. II. That it is the duty of man to acquaint himself with God. 1. He is naturally estranged; 2. It is the highest b Ps. xxxvii. 27; improvement of existence; 3. It is the greatest of mercies; Is. xxvii. 5. 4. God acquaints Himself with man. III. Motives to enforce this exhortation. 1. Character of God; 2. Effects of this acquaintance; 3. Danger of refusing; 4. Examples of the holy; offends because 5. Promises of the text. IV. Directions to obtain acquaintance it assumes that with God. 1. Get a sense of estrangement; 2. Get a humble Job is out of heart; 3. Visit God often; 4. Take Christ with you; 5. Make communion with acquaintance with friends of God; 6. Seek it earnestly, speedily; c This is good advice, but it God. ii. 19. 7. Beware of all that places distance between you and God.fd Spk. Com. Acquaintance with God.-I. What it implies. 1. Knowledge; 2. Love; 3. Enjoyment; 4. Intercourse. II. The means to attain e Zec. i. 3; 2 Ti. it. 1. The Word; 2. Holy Spirit; 3. Prayer; 4. Faith in Christ. III. When to commence it-"Now." 1. It is God's time; 2. The only certain time. IV. The blessed results of it. 1. Peace; 2. Good. fJ. Janeway. g W. W. Wythe. Note on ver. 23.-The monks of St. Catherine, who have a monastery on the top of Mount Sinai, dared not even have a v. 21. Bp. Atterdoor in their monastery; they are literally built up, and every-bury, ii. 182; Dr. thing that is received from below comes in a basket, let down. Hunt, iii. 327; F. Webb, i. 205; from the top of the wall by means of a rope and pulley. Both Bp. Richmond, 27 persons and goods come and go in this way. To this kind of W. Langhorne, i B.C. cir. 1520. 91; J. Riddoch, ii. 197; W. Barrow, ii. 115 J. P. Hewlett, 143; H. Blunt, 85; Dr. G. D'Oyly, i. 371; Abp. Sumner, Fest. 397. h Dr. A. Clarke. in that case his comfort and happiness should be great a "The meaning is, put away from thee the idol of building up, Eliphaz seems to refer. And as this was considered 24-27. (24) gold, Heb. betser, native ore, of gold or silver: gold and silver as they are broken out of the mine, so unalloyed. precious metal with contempt; as dust, lit. lay it on the dust, i.e. regard it of as little value as lay the Ophir the dust." Ophir, 1 Ki. ix. 28. (25) defence, same word, under the rubble betser, as in v. 24. plenty of silver, lit. silver of mighty the brooks, efforts, drawing out and rewarding all man's energies. "Elegantly for thee a previ- implying, it is less labour to find God than the hidden metals. bewitching (26) lift.. face, see ch. xi. 15. (27) hear thee, when thus spell."-Delitzsch. thou seekest with clean hands, and a penitent heart.d "There is a play upon the words of ous in the original between betser, (gold) and betsur (a stone). Eliphaz insinuates that gold has been Job's chief god."-Words worth. b"The natives Delight in the Lord (vv. 26, 27).-I. The sublimity of its nature. 1. Saving knowledge of God; 2. Present enjoyment of God; 3. Future anticipation of God. II. The Divinity of its origin. The Almighty is-1. Suited to our capacities; 2. Adequate to our necessities; 3. Durable as our existence. III. The tendency of its influence. 1. Promotes confidence; 2. Communion; 3. Obedience to God. Preciousness of the Father's presence.-As little children will frolic and play, and talk to themselves, and sing and be happy, of Malacca still if every time they look up they can see their mother's form or call their mines shadow, or hear her voice, so we are, in God's greater household, Ophirs."--Fausset. to have such a consciousness of our Father's presence as shall "Silver of trea- make us happy, cheerful, contented in our sports and duties. "Silver of ex- We are dear to God. He will not forget us, nor cease to take cellencies." care of us. We are so much more precious than many things which He never forgets, that we stultify ourselves if we refuse to be serene, as they are serene.e sures."--Gesenius. Ewald. d Ps. lxvi. 19, 20; Ecc. v. 4, 5; 1 e H. W. Beecher. and other good results shall follow a Spk. Com. 6 Ps. cxxxviii. 6; Is. lvii. 15, lxvi. 2; Eze. xxi. 26; Lu. xiv. 11; Ja. iv. 6. 28-30. (28) be established, "the promise of immediate success on all enterprises has a touch of audacity." a light, success. (29) when.. down, reference is to Job himself. In time of temporary distress Job shall have hope. humble, Heb. him that hath low eyes. (30) island, or dwelling. In the Heb. the negative is expressed, and the sense is, "God shall deliver him who heretofore was not guiltless." it is delivered, he is delivered. by the pureness, upon the putting away of evil wh. Eliphaz has been recommending. Reflection of God.-The beautiful rays coming from the face of God, and shining in such loveliness around us, are reflected and refracted when they come in contact with the human heart. c "The irony is Each heart is apt to receive only such as please it, and to reject strikingly exhi- the others; hence the many-coloured aspects some of them, B.C. cir. 1520. unconsciously uttering words wh. exactly an hideous in the extreme, in which God is presented to different nations and individuals; hence the room for each man fashioning bited in Eliphaz a god after his own heart. An evil conscience, reflecting only the red rays, calls up a god who delights in blood; the man of fine sentiment, reflecting only the softer rays, paints from the swer to what hues of his own feelings a god of mere sensibility, tender as that happened at last; of the hero of a modern romance; the man of glowing imagina- he and the other tion will array in gorgeous but delusive colouring, and in the two were deliflowing drapery of majesty and grandeur, beneath which, how-livered by God ever, there is little or no reality; the observer of laws will represent him as the embodiment of order, as blank and as black as the sun looks when we have gazed upon him till we are no longer sensible of his brightness.d CHAPTER THE TWENTY-THIRD. 1-3. (1) answered, in a spirit of utter exhaustion. bitter, Heb. meri, rebellion, obstinacy. "My complaint is rebellion in your eyes." my stroke, lit. my hand, the hand of God on me." than my groaning, so heavy that I cannot relieve myself adequately by groaning." (3) him, i.e. God, of whom you speak. seat, tribunal, judgment-seat. 66 accepting the in tercession of Job for them (ch. xlii. 7, 8.)-Fausset. d McCosh. Job's answer he longs to appear before God a Job xix. 21; Ps. xxii. 4. c Ps. ix. 7, 8. 3. the door of b"The meaning may more simply be, True, my comJob's desire after God, and his doctrine of prayer (vv. 3, 4).- plaint is very I. The desire expressed. It may spring from-1. Imperfection bitter, but it is of evangelical knowledge; 2. Providential obscurity; 3. Dark-justified by my affliction." -Spk. ness and desertion of soul; 4. Spirit of contrition; 5. Desire Com. after communion. II. The resolution formed. These words describe the construction of a well-ordered prayer. 1. Why does God require argument in prayer? 2. Some efficacious arguments. True prayer.-Prayer is the spirit's discourse with the Father of spirits, whereby she taketh high privilege to unburden her obligations, to unbosom her affections, to express her loyal fealty to her God and King; whereby she conveyeth up to heaven the finer senses of the soul, which hath no entertainment on the brute earth, but seeketh its home on the purified sphere of heaven on high. Prayer is the heart's offering towards God, the soul's sacrifice, the only effectual death of pride and selfishness, the source of humility, the breath of piety, and the life of religion. It maketh-and the want of it marreth-a saint. Prayer engendereth a distinct form of manhood, and the highest. As sympathy with self engendereth a distinct form of manhood, in all its fruits, from the meanest to the most heroical, so sympathy with others engendereth the social form of manhood. As there is a literature of which this heroic work is the chief and crowning work, so there is a literature of a spiritual form, of which prayer is the chief and crowning work.d 4, 5. (4) order, lay out in order; fully present. arguments," questionings, and explanations. These may be presented before God with all due humility. (5) he would answer, Job feels confident that they would not be such words as he had heard from the friends. Sighing for God (vv. 3, 4).—I. The speaker. 1. The awakened sinner; 2. The despairing saint; 3. The penitent backslider. II. His state of mind. 1. A sense of distance; 2. A knowledge of a way of access; 3. An ardent desire of communion in that A. Gray, 483; A. Buchanan, 11; J. Spence, 315. "I have seen persons stand at houses minutes together, tapping with their fingers, while the great been provided for them. they used that they would have fingers and obtained a much speedier response. This is knocker had Had saved their like many persons in prayer. Instead of praying with the promises and the Spirit, they pray in their own feeble strength, and hence they pray amiss." John Bate. d Ed. Irving. he would |