B.C. cir. 1520. Comp. Eccl. x. 20. vv. 20, 21. Dwight, i. 39. T. "I would rather confess my God's work unto Him, to whom it belongeth to temper and order the several ages of the world in what manner it pleaseth Him. Attend thou on thine own duty; be contented with the present condition of the times; study how to serve God in thy generation; leave not thy station; depart not from thy rank; afflict not thyself with the things which thou canst not help; walk ignorance, with God, as Noah did in the worst times; and let the badness than falsely of the age thou livest in make thee more wise, more circumspect, profess knowledge. It is no more humble, as the fire burns hottest in the coldest weather. shame not to Knowledge and wisdom.know all things; but it is a just shame to overreach in anything."-Bp. Hall. b Reynolds. c Cowper. God knows Knowledge and wisdom, far from being one, Have ofttimes no connection. Knowledge dwells The mere materials with which wisdom builds, 23-25. (23) God, Elohim. Set out distinctly as the only and is declared centre of true wisdom.a "The deep reasons of the Divine dispenby His omnipo-sations could be known only to God Himself. He had given no tence." Spk. clue by wh. man could discover them." (24) looketh, etc., seeing and knowing everything. (25) weight.. winds, affixing v. 23. J. Bur- quantity to the thing that seemed to have no weight. weigheth, better, measures, by setting bounds. Com. b Is. xl. 15. roughs, Fear of but little from must accustom Divine wisdom-the winds.-Were the air divested of its unIn order to love dulating quality, we should be deprived of all the advantages of mankind, expect speech and conversation, and of all the pleasures of music. Were them; in order it deprived of its reflective powers, the sun would appear in one to view their part of the sky in dazzling brightness, while all around would faults without appear dark as midnight, and the stars would be visible at noonbitterness we day. Were it deprived of its refractive powers, instead of the ourselves to gradual approach of day and night, which we now experience, pardon, and to we should be transported all at once from midnight darkness to perceive that in- the splendours of noonday, and, at sunset, should make a sudden dulgence is a justice which transition from the splendours of day to all the horrors of midfrail humanity night. In fine, were the oxygen from the air completely extracted, has a right to destruction would seize on all the tribes of the living world, demand from throughout all the regions of earth, air, and sea.c The angel of wisdom.— wisdom. Now, nothing tends more to dispose us to indulgence, to close Our hearts against hatred, to open them to the principles of a humane and soft morality, than a profound knowledge of the human heart. Accordingly, the wisest men have always been the most indulgent. d Bailey. the fear of Be thou our queen, O lofty angel fair! Of the bright line of ages numberless! Hold our arrival blessed. Empress, hail !d 26-28. (26) decree, controlling the falling of the rain. way, or course. Such mastery of the great natural forces assured God's sole claim to have the secret of wisdom." (27) declare it, number it, reckoned it up. prepared it, "took it as a pattern." Or, "made it a matter of thought and inquiry." (28) fear, etc., comp. Pr. i. 7. Lord, Adonai.d depart from evil, see Job's own character, ch. i. 1. B.C. cir. 1520. the Lord is wisdom a "Job is look and he declares winds, and clouds, and waters, may Wisdom and the fear of God.-Some are thought the wisest who have the least of this principle of true wisdom. We shall showing back to the I. What it is to fear God. This is not-1. The fear of despond-time of creation; ency; 2. Nor the fear of terror; 3. Nor the fear of reverence; that though the 4. Nor the fear of caution; but-(1) A fear, which arises from a deep and true sense of the being of God; and (2) From a knowledge and consideration of the attributes of God. We shall-II. Show how it appears that this fear of God is the true wisdom. 1. It is a good principle by which to govern our reason; 2. And by which to order our administration of justice; 3. And by which to regulate the exercise of the duties and relations of life; 4. And to promote sincerity, uprightness, integrity, and honesty; 5. And as a principle of self-government; 6. And to save from overhaste in speech and action; 7. It preserves the mind calm in all states and conditions.e tated and move seem to be agicapriciously, and at random, yet of theirs is balanced in the scales of omnipotence." every movement Wordsworth. b Delitzsch. c Barnes. of God consists causes and effects in the Marks of a wise fool.-If you would know such as are wise above sobriety you shall discern them by these marks :-First, they have all the talk, wheresoever they come, like parrots. in the absolute Secondly, they contemn others, like the Pharisees. Thirdly, they knowledge of spurn at them which tell them of their fault. like Abner. all principles, Fourthly, they jump with Cæsar, like the Heriodans. Fifthly, they turn with the time, like Demas. Sixthly, they seek their own credit by the discredit of others, like the enemies of Paul. Seventhly, they love to hear their own praise, like Herod. Eighthly, above all things they would have their own will, like Jezebel. Whensoever these eight marks meet, there is a wise man and a fool; a wise man in his own conceit, and a fool in proof these are the wise men of the north, and the philosophers of England. Growing wiser.— That man must daily wiser grow, Whose search is bent himself to know; He learns the bounds of human sense, CHAPTER THE TWENTY-NINTH. 1-3. (1) continued, having paused to see if the friends had any reply. It was Zophar's turn to speak, but he was silenced. parable, term is here used generally for a figurative speech, poss. with intimation that deep mysteries would be in it. (2) months past, or months of yore. preserved me, from calamity. a universe; the wisdom of man, simply and wholly in unquestioning submission and obedience."Spk. Com. Adonai is the Maker and Governor of the whole creation. e Sir M. Hale. f Henry Smith. "Wisdom and fortune combating together, if that the former dare but what it can, no chance may shake it."Shakespeare. "Call him wise whose actions, words, and steps are all a clear because to a clear why."-Lavater. B.C. cir. 1520. when they sleep, have lamps hanging near their beds, and often over their heads."- Kitto. xxvii. 1. C"Some think the allusion may be to the lights carried before caravans in nightly travels through the Job could see God had preserved him from trouble, he could not feel sure that God was preserving him in trouble. (3) candle, lamp, ch. xviii. 6. light .. darkness, referring fig. of lamp to his former circumstances.c Sighing for the experience of the past (v. 2).-Many can view the past with pleasure, but regard the present with dissatisfaction. b Ps. xviii. 28, The causes of this mournful state of things are manifold. I. It may arise through a comparative neglect of prayer. II. Or it may be the result of idolatry. III. Or the cause may be found in selfconfidence and self-righteousness. Application:-Go and seek the Master at once, and tell him your sad state.d-Spiritual declension considered (v. 2).-I. The sources of it. 1. A remissness in secret duties; 2. An indulgence in some secret sin; 3. An undue and unnecessary entanglement of ourselves in the affairs of this life. II. The evidences of it. 1. In the spirituality of our minds; 2. In the tenderness of our conscience; 3. In the vigour of our exertion for God. III. The remedies of it. 1. By a renewed and more solemn repentance; 2. By getting a sense of redeeming love upon the soul; 3. By keeping eternity in view. Address those (1) Who are conscious that they have occasion for this heart-rending complaint; (2) Those who are making progress in the Divine life." Noyes, desert." vv. 2-4. H. E. iii. 255. d C. H. Spurgeon. e C. Simeon, M.A. fections by the summum bonum which is only able to which all other which I have, and insists that I give back to the dust every atom which I have derived therefrom. Eternity appeals to me for the spirit which I have. Owing to these two claimants, the partnership will soon 1 Winter (v. 2).-The Hebrew word horeph, which we translate winter, in Mr. Harmer's opinion, seems rather to mean precisely the wet season. "O that I were as in months past," says Job, "as in the days when God preserved me, as I was in the days of my winter!" In the days of his moist time, when, as he expresses it, "my root was spread out by the waters, and the dew lay all night upon my branch: my glory was fresh in me." Not in the days of his disgrace then, the days in which he was stripped of his ornaments, as an herb of its leaves and flowers in the winter; but like a plant, in the latter part of the rainy season, before the violent heats come on, which scorch and burn up every green thing. But the term horeph, from the verb haraph, to strip, literally means the stripping season; and signifies that part of the year which strips vegetables of their flowers, fruit, and leaves, and consequently the earth of its beauty. It is opposed to kaitz, from koutz, to awake, or quicken, the quickening or awakening season, and includes both autumn and winter. Is it probable that the cold and rainy season of winter would be an object of desire to Job, when "the heavens are filled with clouds, when the earth swims to rain, and all nature wears a lowering countenance?” It is more natural to render the phrase, in the days of his autumn, which in those climates is a delightful season; for then the heats are abated, the earth is moistened with dew, or refreshed with the first showers of the latter rain, and the various fruits of the earth, to use the beautiful language of inspiration, are ready to drop into the mouth of the eater; or, the fields and trees being stripped of their produce, are heaped on his board. The afflicted patriarch certainly referred to the end of harvest, in allusion to which he might say, with strict propriety. "my root was spread out by the waters, and the dew lay all night upon my branch; my glory was fresh in me." Past days. Tears, idle tears, I know not what they mean. Rise in the heart, and gather to the eyes, Fresh as the first beam glittering on a sail 4-7. (4) youth, lit. autumn; my harvest time, my maturity." secret of God," or intimate friendship: the counsel, or converse of God. Ps. xxv. 14; Pr. iii. 22. (5) with me, in granting me prosperities: when I could apprehend His presence. my children, their sudden death was the depth of Job's trouble, and the midnight of his darkness. (6) butter, Ge. xviii. 8. "Fig. for abundance of the simple luxuries of pastoral life." rock.. oil, De. xxiii. 13. "Olives flourish in stony soils." (7) to the gate, as prince and judge. street, broadway, space within the city gate. Ru. iv. 1. B.C. cir. 1520. bave to be dis- grow old happily Job describes the occasions of Job's pros- of the vigour mature life, and and honours wh. he had then."Barnes. to the influence or cushion, in an b" Lit. the couch, Job's past happiness.-It embraced-I. His enjoyment of the Divine favour and fellowship. Observe 1. No blessing so great, or enjoyment so sweet, as that of communion with God and the friendship of our Maker; 2. The favour of God the fountain of all real blessing and true happiness; 3. Intimate fellowship and personal friendship with God to be enjoyed in this life; 4. God's presence and favour sweeten every blessing. II. His enjoyment of outward mer cies. These were-1. Domestic comfort; 2. Outward prosperity; 3. Public honour and respect. The happy past.-Job was reverting to the time of his prosperity, as is seen in the preceding verse, "when His candle shined upon my head, and when by His light I walked through darkness;""when my children were about me, when I washed my society, confesteps with butter." The Psalmist also is speaking of the pro-liberation."sperity of those who fear the Lord. To say the secret of the king is with such a person, is a strong way of describing the intimacy which exists between them. "Take care how you accuse him to the great man, because his secret is with him." alas! his secret is no longer with me; his lamp no longer shines in my heart."e The past. When midnight o'er the moonless skies "Alas! 8–10. (8) hid, retired back, in reverence for dignity and age. arose, as a token of respect. They remained standing until Job had taken his seat. (9) refrained, etc., stopped talking. Comp. entrance of men of honour into any assembly now. At once all would keep a reverent silence. hand.. mouth, ch. xxi. 5. (10) nobles, this term, with princes, indicates civilised and settled, rather than patriarchal, conditions of society. Eastern divan. Hence also the rence, and de Wordsworth. took counsel d Dr. Robinson. our refuse of youthful hours." -C. Lloyd. f W. R. Spenser. Job an object of respect in the past a"Illus. by fol lowing from the Talmud. 'R. walking and B.C. cir. 1520. leaning on R. These nobles were men of rank, and would now be called, Emirs or Sheiks. tongue cleaved, so that they could not speak. Chija-bar-Abba. Goodness and greatness.-I. Goodness often the shortest as well as the safest way to greatness. II. A good man sure, sooner or later, to gain the esteem and confidence of his fellows. III. A man's noblest ambition-1. To excel others in virtue, piety, and benevolence; 2. To act as the counsellor and guide of his fellows; 3. To comfort the mourners which command the multitude.c R. Eliezer perceived him and him. Then said R. Jochanan, This Babylonian insulted him (R. Chija) by two things: first that he did not salute him, and then that he hid himself. But R. Jacob - bar - Idi answered him, It is the custom hid himself fr. The hand on the mouth.-When the Easterns wish to be silent, they place their hand upon their mouth, to express their intentions by action, and their sentiments by attitude. Many instances of this practice are to be found. "In one of the subterranean vaults in Egypt, where the mummies lie buried, they found in the coffin an embalmed body of a woman, before which was placed a figure of wood, representing a youth on his knees, laying a finger on his mouth, and holding in his other hand a sort of chafing-dish, which was placed on his head, and in which, without doubt, had been some perfumes."-" On our taking possession of Rosetta, at an entertainment which was given, a young Greek came up to me, kissed my shoulder, and with his finger on his 6 Ps. cxxxvii. 6. lips, without uttering a single syllable, slipped privately into my hand a nosegay which he had brought me this simple demonstration completely unfolded all his sensations, and was expressive of his political situation, his fears and his hopes."e with them for c Dr. Robinson. d Maillet e Denon. De Job describes the reason of that past respect a Pr. xxix. 2. b Lu. iv. 22. Jas. i. 27. T". 11-13. Dr. Sir A. Gordon, ii. c C. Simeon, M.A. The judicious Hooker used to say, "If I had no other reason and motive for being religious, I would earnestly strive to be so for the sake of my aged mother, that I might requite her care of me, and cause the widow's heart to sing for joy." d W. Jay's Life of Winter. A respectable merchant in Lon 11-13. (11) ear heard me, decide causes, and deliver sentences, as judge. blessed me, because sure of careful consideration, and a just decision." gave witness,' by its fixed attention to the respect in which he was held. (12) poor, who had a just cause, but no counsel to plead it for him. fatherless, Job acted as protector to such as had lost their natural protectors. (13) ready to perish, in danger of being falsely condemned. widow's etc., by saving her from unjust treatment. "A beautiful image of the administration of justice in patriarchal times." The character of Job (vv. 11—16).-I. We propose to show the excellence of this character. Notice-1. The character itself, diffusive benevolence, unblemished integrity; 2. The excellence of it; its aspect on society; true of all that are in private life. II. The importance of cultivating it in ourselves and of encouraging it in others.c Kindness to the poor (v. 12).-I remember some years ago to have buried a corpse. In the extremity of the audience that surrounded me, I descerned a female, wrinkled with age, and bending with weakness. One hand held a motherless grandchild, the other wiped away her tears with the corner of her woollen apron. I pressed towards her when the service was closed, and said, "Have you lost a friend?" She heaved a melancholy sigh. "The Lord bless her memory!" I soon found the deceased had allowed her, for several years, sixpence per week! O my God! is it possible that the appropriation of a sum so inconsiderable. may cause a widow's heart to sing for joy, and save the child of the needy !d The late Mr. Peabody.-On the site of the temporary grave of don, having been George Peabody, in Westminster Abbey, are inscribed these embarrassed in words: |