BibleWare/BibWare.bin/bibref/mhc.exe/JOB.TXT

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** 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.

* 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)

#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.

#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.

#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.

#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.
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* Satan obtains leave to try Job. (1-6) Job's sufferings. (7-10)
His friends come to comfort him. (11-13)

#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.

#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.

#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.
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* Job complains that he was born. (1-10) Job complaining.
(11-19) He complains of his life. (20-26)

#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.

#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 believers 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.

#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 as our Saviour.
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* Eliphaz reproves Job. (1-6) And maintains that God's judgments
are for the wicked. (7-11) The vision of Eliphaz. (12-21)

#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 Christ Jesus, in whose
unequalled sorrows every child of God soonest learns to forget
his own?

#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.

#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.
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* 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)

#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.

#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.

#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 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
prayers, 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!
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* Job justifies his complaints. (1-7) He wishes for death.
(8-13) Job reproves his friends as unkind. (14-30)

#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.

#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.

#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.
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* Job's troubles. (1-6) Job expostulates with God. (7-16) He
begs release. (17-21)

#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.

#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.

#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 pardoned
while I live, I am lost and undone for ever. How wretched is
sinful man without a knowledge of the Saviour!
$-$-$- JOB:8

* Bildad reproves Job. (1-7) Hypocrites will be destroyed.
(8-19) Bildad applies God's just dealing to Job. (20-22)

#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.

#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.

#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.
$-$-$- JOB:9

* 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)

#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.

#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.

#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.

#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.
$-$-$- JOB:10

* Job complains of his hardships. (1-7) He pleads with God as
his Maker. (8-13) He complains of God's severity. (14-22)

#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.

#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 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.

#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 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.
$-$-$- JOB:11

* Zophar reproves Job. (1-6) God's perfections and almighty
power. (7-12) Zophar assures Job of blessings if he repented.
(13-20)

#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.

#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?

#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|.
$-$-$- JOB:12

* Job reproves his friends. (1-5) The wicked often
prosper.(6-11) Job speaks of the wisdom and power of God.
(12-25)

#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.

#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.

#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?
$-$-$- JOB:13

* Job reproves his friends. (1-12) He professes his confidence
in God. (13-22) Job entreats to know his sins. (23-28)

#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.

#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.

#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.
$-$-$- JOB:14

* Job speaks of man's life. (1-6) Of man's death. (7-15) By sin
man is subject to corruption. (16-22)

#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
Ghost, and look to heaven as the only place of perfect holiness
and happiness.

#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.

#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 to a death-bed, and to have that to do which is
the one thing needful, when unfit to do anything.
$-$-$- JOB:15

* Eliphaz reproves Job. (1-16) The unquietness of wicked men.
(17-35)

#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 Christ Jesus his
beloved Son?

#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
peaceable 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?
$-$-$- JOB:16

* Job reproves his friends. (1-5) He represents his case as
deplorable. (6-16) Job maintains his innocency. (17-22)

#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.

#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.

#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.
$-$-$- JOB:17

* Job appeals from man to God. (1-9) His hope is not in life,
but in death. (10-16)

#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.

#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 believers
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.
$-$-$- JOB:18

* Bildad reproves Job. (1-4) Ruin attends the wicked. (5-10) The
ruin of the wicked. (11-21)

#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.

#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.

#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 believers.
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.
$-$-$- JOB:19

* Job complains of unkind usage. (1-7) God was the Author of his
afflictions. (8-22) Job's belief in the resurrection. (23-29)

#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.

#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.

#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 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.
$-$-$- JOB:20

* 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)

#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.

#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.

#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.
$-$-$- JOB:21

* 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)

#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.

#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.

#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.

#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 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.
$-$-$- JOB:22

* 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)

#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.

#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.

#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.

#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.
$-$-$- JOB:23

* Job complains that God has withdrawn. (1-7) He asserts his own
integrity. (8-12) The Divine terrors. (13-17)

#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.

#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.

#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.
$-$-$- JOB:24

* Wickedness often unpunished. (1-12) The wicked shun the light.
(13-17) Judgements for the wicked. (18-25)

#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|.

#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.

#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.
$-$-$- JOB: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
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.
$-$-$- JOB:26

* Job reproves Bildad. (1-4) Job acknowledges the power of God.
(5-14)

#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 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 Ghost, never mistakes, nor fails of his end.

#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.
$-$-$- JOB:27

* Job protests his sincerity. (1-6) The hypocrite is without
hope. (7-10) The miserable end of the wicked. (11-23)

#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.

#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.

#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?
$-$-$- JOB:28

* Concerning wordly wealth. (1-11) Wisdom is of inestimable
value. (12-19) Wisdom is the gift of God. (20-28)

#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?

#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
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.

#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 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 and faith,
without desiring to solve all difficulties about the events of
this life.
$-$-$- JOB:29

* Job's former comforts. (1-6) The honour paid to Job, His
usefulness. (7-17) His prospect of prosperity. (18-25)

#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.

#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.

#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.
$-$-$- JOB:30

* Job's honour is turned into contempt. (1-14) Job a burden to
himself. (15-31)

#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.

#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.
$-$-$- JOB:31

* 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)

#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!

#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.

#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.

#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 rejoiced 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|.

#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!
$-$-$- JOB:32

* Elihu is displeased at the dispute between Job and his
friends. (1-5) He reproves them. (6-14) He speaks without
partiality. (15-22)

#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.

#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.

#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.
$-$-$- JOB:33

* 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)

#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.

#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 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.

#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!

#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 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?

#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.
$-$-$- JOB:34

* 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)

#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.

#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.

#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.

#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.
$-$-$- JOB:35

* 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. (14-26)

#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.

#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 prayers.
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.

#14-26 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.
$-$-$- JOB:36

* 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)

#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.

#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.

#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.

#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.
$-$-$- JOB:37

* 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)

#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.

#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.

#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.
$-$-$- JOB:38

* 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)

#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.

#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 himself is both the Foundation and the Corner-stone. The
church stands as firm as the earth.

#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!

#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.
$-$-$- JOB: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.
$-$-$- JOB:40

* 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)

#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.

#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.

#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.
$-$-$- JOB: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.
$-$-$- JOB:42

* Job humbly submits unto God. (1-6) Job intercedes for his
friends. (7-9) His renewed prosperity. (10-17)

#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.

#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 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 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 prayers and services we should aim to be accepted of
the Lord; not to have praise of men, but to please God.

#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.