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Expositor's Bible Commentary Job 12:1 And Job answered and said, XII. BEYOND FACT AND FEAR TO GOD Job 12:1-25 ; Job 13:1-28 ; Job 14:1-22 Job SPEAKS ZOPHAR excites in Job’s mind great irritation, which must not be set down altogether to the fact that he is the third to speak. In some respects he has made the best attack from the old position, pressing most upon the conscience of Job. He has also used a curt positive tone in setting out the method and principle of Divine government and the judgment he has formed of his friend’s state. Job is accordingly the more impatient, if not disconcerted. Zophar had spoken of the want of understanding Job had shown, and the penetrating wisdom of God which at a glance convicts men of iniquity. His tone provoked resentment. Who is this that claims to have solved the enigmas of providence, to have gone into the depths of wisdom? Does he know any more, he himself, than the wild ass’s colt? And Job begins with stringent irony- "No doubt but ye are the people And wisdom shall die with you. The secrets of thought, of revelation itself are yours. No doubt the world waited to be taught till you were born. Do you not think so? But, after all, I also have a share of understanding, I am not quite so void of intellect as you seem to fancy. Besides, who knoweth not such things as ye speak? Are they new? I had supposed them to be commonplaces. Yea, if you recall what I said, you will find that with a little more vigour than yours I made the same declarations. "A laughing stock to his neighbours am I, I who called upon Eloah and He answered me, - A laughing stock, the righteous and perfect man." Job sees or thinks he sees that his misery makes him an object of contempt to men who once gave him the credit of far greater wisdom and goodness than their own. They are bringing out old notions, which are utterly useless, to explain the ways of God; they assume the place of teachers; they are far better, far wiser now than he. It is more than flesh can bear. As he looks at his own diseased body and feels again his weakness, the cruelty of the conventional judgment stings him. "In the thought of him that is at ease there is for misfortune scorn; it awaiteth them that slip with the foot." Perhaps Job was mistaken, but it is too often true that the man who fails in a social sense is the man suspected. Evil things are found in him when he is covered with the dust of misfortune, things which no one dreamed of before. Flatterers become critics and judges. They find that he has a bad heart or that he is a fool. But if those very good and wise friends of Job are astonished at anything previously said, they shall be more astonished. The facts which their account of Divine providence very carefully avoided as inconvenient Job will blurt out. They have stated and restated, with utmost complacency, their threadbare theory of the government of God. Let them look now abroad in the world and see what actually goes on, blinking no facts. The tents of robbers prosper. Out in the desert there are troops of bandits who are never overtaken by justice; and they that provoke God are secure, who carry a god in their hand, whose sword and the reckless daring with which they use it make them to all appearance safe in villainy. These are the things to be accounted for; and, accounting for them, Job launches into a most emphatic argument to prove all that is done in the world strangely and inexplicably to be the doing of God. As to that he will allow no question. His friends shall know that he is sound on this head. And let them provide the defence of Divine righteousness after he has spoken. Here, however, it is necessary to consider in what way the limitations of Hebrew thought must have been felt by one who, turning from the popular creed, sought a view more in harmony with fact. Now-a-days the word nature is often made to stand for a force or combination of forces conceived of as either entirely or partially independent of God. Tennyson makes the distinction when he speaks of man: "Who trusted God was love indeed And love creation’s final law, Though nature, red in tooth and claw With ravin, shrieked against the creed," and again when he asks- "Are God and nature then at strife That nature lends such evil dreams, So careful of the type she seems, So careless of the single life?" Now to this question, perplexing enough on the face of it when we consider what suffering there is in the creation, how the waves of life seem to beat and break themselves age after age on the rocks of death, the answer in its first stage is that God and nature cannot be at strife. They are not apart; there is but one universe, therefore one Cause. One Omnipotent there is whose will is done, whose character is shown in all we see and all we cannot see, the issues of endless strife, the long results of perennial evolution. But then comes the question, What is His character, of what spirit is He who alone rules, who sends after the calm the fierce storm, after the beauty of life the corruption of death? And one may say the struggle between Bible religion and modern science is on this very field. Cold heartless power, say some; no Father, but an impersonal Will to which men are nothing, human joy and love nothing, to which the fair blossom is no more than the clod, and the holy prayer no better than the vile sneer. On this, faith arises to the struggle. Faith warm and hopeful takes reason into counsel, searches the springs of existence, goes forth into the future and forecasts the end, that it may affirm and reaffirm against all denial that One Omnipotent reigns who is all-loving, the Father of infinite mercy. Here is the arena; here the conflict rages and will rage for many a day. And to him will belong the laurels of the age who, with the Bible in one hand and the instruments of science in the other, effects the reconciliation of faith with fact. Tennyson came with the questions of our day. He passes and has not given a satisfactory answer. Carlyle has gone with the "Everlasting Yea and No" beating through his oracles. Even Browning, a later athlete, did not find complete reason for faith. "From Thy will stream the worlds, life, and nature, Thy dread sabaoth." Now return to Job. He considers nature; he believes in God; he stands firmly on the conviction that all is of God. Hebrew faith held this, and was not limited in holding it, for it is the fact. But we cannot wonder that providence disconcerted him, since the reconcilation of "merciless" nature and the merciful God is not even yet wrought out. Notwithstanding the revelation of Christ, many still find themselves in darkness just when light is most urgently craved. Willing to believe, they yet lean to a dualism which makes God Himself appear in conflict with the scheme of things, thwarted now and now repentant, gracious in design but not always in effect. Now the limitation of the Hebrew was this, that to his idea the infinite power of God was not balanced by infinite mercy, that is, by regard to the whole work of His hands. In one stormy dash after another Job is made to attempt this barrier. At moments he is lifted beyond it, and sees the great universe filled with Divine care that equals power; for the present, however, he distinguishes between merciful intent and merciless, and ascribes both to God. What does he say? God is in the deceived and in the deceiver; they are both products of nature, that is, creatures of God. He increaseth the nations and destroyeth them. Cities arise and become populous. The great metropolis is filled with its myriads, "among whom are six-score thousand that cannot discern between their right hand and their left." The city shall fulfil its cycle and perish. It is God. Searching for reconciliation Job looks the facts of human existence right in the face, and he sees a confusion, the whole enigma which lies in the constitution of the world and of the soul. Observe how his thought moves. The beasts, the fowls of the air, the fishes of the sea, all living beings everywhere, not self-created, with no power to shape or resist their destiny, bear witness to the almightiness of God. In His hand is the lower creation; in His hand also, rising higher, is the breath of all mankind. Absolute, universal is that power, dispensing life and death as it broods over the ages. Men have sought to understand the ways of the Great Being. The ear trieth words as the mouth tasteth meat. Is there wisdom with the ancient, those who live long, as Bildad says? Yes: but with God are wisdom and strength; not penetration only, but power. He discerns and does. He demolishes, and there is no rebuilding. Man is imprisoned, shut up by misfortune, by disease. It is God’s decree, and there is no opening till He allows. At His will the waters are dried up; at His will they pour in torrents over the earth. And so amongst men there are currents of evil and good flowing through lives, here in the liar and cheat, there in the victim of knavery; here in the counsellors whose plans come to nothing; there in the judges who sagacity is changed to folly; and all these currents, and cross currents, making life a bewildering maze, have their beginning in the will of God, who seems to take pleasure in doing what is strange and baffling. Kings take men captive; the bonds of the captives are loosed, and the kings themselves are bound. What are princes and priests, what are the mighty to Him? What is the speech of the eloquent? Where is the understanding of the aged when He spreads confusion? Deep as in the very gloom of the grave the ambitious may hide their schemes; the flux of events brings them out to judgment, one cannot foresee how. Nations are raised up and destroyed; the chiefs of the people are made to fear like children. Trusted leaders wander in a wilderness; they grope in midnight gloom; they stagger like the drunken. Behold, says Job, all this I have seen. This is God’s doing. And with this great God he would speak; he, a man, would have things out with the Lord of all. { Job 13:3 } This impetuous passage, full of revolution, disaster, vast mutations, a phantasmagoria of human struggle and defeat, while it supplies a note of time and gives a distinct clue to the writer’s position as an Israelite, is remarkable for the faith that survives its apparent pessimism. Others have surveyed the world and the history of change, and have protested with their last voice against the cruelty that seemed to rule. As for any God, they could never trust one whose will and power were to be found alike in the craft of the deceiver and the misery of the victim, in the baffling of sincere thought and the overthrow of the honest with the vile. But Job trusts on. Beneath every enigma, he looks for reason; beyond every disaster, to a Divine end. The voices of men have come between him and the voice of the Supreme. Personal disaster has come between him and his sense of God. His thought is not free. If it were, he would catch the reconciling word, his soul would hear the music of eternity. "I would reason with God." He clings to God-given reason as his instrument of discovery. Very bold is this whole position, and very reverent also, if you will think of it; far more honouring to God than any attempt of the friends who, as Job says, appear to hold the Almighty no better than a petty chief, so insecure in His position that He must be grateful to any one who will justify His deeds. "Poor God, with nobody to help Him." Job uses all his irony in exposing the folly of such a religion, the impertinence of presenting it to him as a solution and a help. In short, he tells them, they are pious quacks, and, as he will have none of them for his part, he thinks God will not either. The author is at the very heart of religion here. The word of reproof and correction, the plea for providence must go straight to the reason of man, or it is of no use. The word of the Lord must be a two-edged sword of truth, piercing to the dividing asunder even of soul and spirit. That is to say, into the centre of energy the truth must be driven which kills the spirit of rebellion, so that the will of man, set free, may come into conscious and passionate accord with the will of God. But reconciliation is impossible unless each will deal in the utmost sincerity with truth, realising the facts of existence, the nature of the soul and the great necessities of its discipline. To be true in theology we must not accept what seems to be true, nor speak forensically, but affirm what we have proved in our own life and gathered in utmost effort from Scripture and from nature. Men inherit opinions as they used to inherit garments, or devise them, like clothes of a new fashion, and from within the folds they speak, not as men but as priests, what is the right thing according to a received theory. It will not do. Even of old time a man like the author of Job turned contemptuously from school-made explanations and sought a living word. In our age the number of those whose fever can be lulled with a working theory of religion and a judicious arrangement of the universe is rapidly becoming small. Theology is being driven to look the facts of life full in the face. If the world has learned anything from modern science, it is the habit of rigorous research and the justification of free inquiry, and the lesson will never be unlearned. To take one error of theology. All men are concluded equally under God’s wrath and curse; then the proofs of the malediction are found in trouble, fear, and pain. But what comes of this teaching? Out in the world, with facts forcing themselves on consciousness, the scheme is found hollow. All are not in trouble and pain. Those who are afflicted and disappointed are often sincere Christians. A theory of deferred judgment and happiness is made for escape; it does not, however, in the least enable one to comprehend how, if pain and trouble be the consequences of sin, they should not be distributed rightly from the first. A universal moral order cannot begin in a manner so doubtful, so very difficult for the wayfaring man to read as he goes. To hold that it can is to turn religion into an occultism which at every point bewilders the simple mind. The theory is one which tends to blunt the sense of sin in those who are prosperous, and to beget that confident Pharisaism which is the curse of church life. On the other hand, the "sacrificed classes," contrasting their own moral character with that of the frivolous and fleshly rich, are forced to throw over a theology which binds together sin and suffering, and to deny a God whose equity is so far to seek. And yet, again, in the recoil from all this men invent wersh schemes of bland goodwill and comfort, which have simply nothing to do with the facts of life, no basis in the world as we know it, no sense of the rigour of Divine love. So Eliphaz, Bildad, and Zophar remain with us and confuse theology until some think it lost in unreason. "But ye are patchers of lies, Physicians of nought are ye all. Oh that ye would only keep silence, And it should be your wisdom". { Job 13:4-5 } Job sets them down with a current proverb-"Even a fool, when he holdeth his peace, is counted wise." He begs them to be silent. They shall now hear his rebuke. "On behalf of God will ye speak wrong? And for Him will ye speak deceit? Will ye be partisans for Him? Or for God will ye contend?" Job finds them guilty of speaking falsely as special pleaders for God in two respects. They insist that he has offended God, but they cannot point to one sin which he has committed. On the other hand, they affirm positively that God will restore prosperity if confession is made. But in this too they play the part of advocates without warrant. They show great presumption in daring to pledge the Almighty to a course in accordance with their idea of justice. The issue might be what they predict; it might not. They are venturing on ground to which their knowledge does not extend. They think their presumption justified because it is for religion’s sake. Job administers a sound rebuke, and it extends to our own time. Special pleaders for God’s sovereign and unconditional right and for His illimitable good nature, alike have warning here. What justification have men in affirming that God will work out His problems in detail according to their views? He has given to us the power to apprehend the great principles of His working. He has revealed much in nature, providence, and Scripture, and in Christ; but there is the "hiding of His power," "His path is in the mighty waters, and His judgments are not known." Christ has said, "It is not for you to know times and seasons which the Father hath set within His own authority." There are certainties of our consciousness, facts of the world and of revelation from which we can argue. Where these confirm, we may dogmatise, and the dogma will strike home. But no piety, no desire to vindicate the Almighty or to convict and convert the sinner, can justify any man in passing beyond the certainty which God has given him to that unknown which lies far above human ken. "He will surely correct you If in secret ye are partial. Shall not His majesty terrify you, And His dread fall upon you?" { Job 13:10-11 } The Book of Job, while it brands insincerity and loose reasoning, justifies all honest and reverent research. Here, as in the teaching of our Lord, the real heretic is he who is false to his own reason and conscience, to the truth of things as God gives him to apprehend it, who, in short, makes believe to any extent in the sphere of religion. And it is upon this man the terror of the Divine majesty is to fall. We saw how Bildad established himself on the wisdom of the ancients. Recalling this, Job flings contempt on his traditional sayings. "Your remembrances are proverbs of ashes, Your defences, defences of dust." Did they mean to smite him with those proverbs as with stones? They were ashes. Did they intrench themselves from the assaults of reason behind old suppositions? Their ramparts were mere dust. Once more he bids them hold their peace, and let him alone that he may speak out all that is in his mind. It is, he knows at the hazard of his life he goes forward; but he will. The case in which he is can have no remedy excepting by an appeal to God, and that final appeal he will make. Now the proper beginning of this appeal is in the twenty-third verse ( Job 13:23 ), with the words: "How many are mine iniquities and my sins?" But before Job reaches it he expresses his sense of the danger and difficulty under which he lies, interweaving with the statement of these a marvellous confidence in the result of what he is about to do. Referring to the declarations of his friends as to the danger that yet threatens if he will not confess sin, he uses a proverbial expression for hazard of life. "Why do I take my flesh in my teeth, And put my life in my hand?" Why do I incur this danger, do you say? Never mind. It is not your affair. For bare existence I care nothing. To escape with mere consciousness for a while is no object to me, as I now am. With my life in my hand I hasten to God. "Lo! He will slay me: I will not delay- Yet my ways will I maintain before Him". { Job 13:15 } The old Version here, "Though He slay me, yet will I trust in Him," is inaccurate. Still it is not far from expressing the brave purpose of the man- prostrate before God, yet resolved to cling to the justice of the case ashe apprehends it, assured that this will not only be excused by God, but will bring about his acquittal or salvation. To grovel in the dust, confessing himself a miserable sinner more than worthy of all the sufferings he has undergone, while in his heart he has the consciousness of being upright and faithful-this would not commend him to the Judge of all the earth. It would be a mockery of truth and righteousness, therefore of God Himself. On the other hand, to maintain his integrity which God gave him, to go on maintaining it at the hazard of all, is his only course, his only safety. "This also shall be my salvation, For a godless man shall not live before Him." The fine moral instinct of Job, giving courage to his theology, declares that God demands "truth in the inward parts" and truth in speech-that man "consists in truth"-that "if he betrays truth he betrays himself," which is a crime against his Maker. No man is so much in danger of separating himself from God and losing everything as he who acts or speaks against conviction. Job has declared his hazard, that he is lying helpless before Almighty Power which may in a moment crush him. He has also expressed his faith, that approaching God in the courage of truth he will not be rejected, that absolute sincerity will alone give him a claim on the infinitely True. Now turning to his friends as if in new defiance, he says:- "Hear diligently my speech, And my explanation with your ears. Behold now, I have ordered my cause; I know that I shall be justified. Who is he that will contend with me? For then would I hold my peace and expire." That is to say, he has reviewed his life once more, he has considered all possibilities of transgression, and yet his contention remains. So much does he build upon his claim on God that, if any one could now convict him, his heart would fail, life would no more be worth living; the foundation of hope destroyed, conflict would be at an end. But with his plea to God still in view he expresses once more his sense of the disadvantage under which he lies. The pressure of the Divine hand is upon him still, a sore enervating terror which bears upon his soul. Would God but give him respite for a little from the pain and the fear, then he would be ready either to answer the summons of the Judge or make his own demand for vindication. We may suppose an interval of release from pain or at least a pause of expectancy, and then, in verse twenty-third ( Job 13:23 ), Job begins his cry. The language is less vehement than we have heard. It has more of the pathos of weak human life. He is one with that race of thinking, feeling, suffering creatures who are tossed about on the waves of existence, driven before the winds, of change like autumn leaves. It is the plea of human feebleness and mortality we hear, and then, as the "still sad music" touches the lowest note of wailing, there mingles with it the strain of hope. "How many are mine iniquities and sins? Make me to know my transgression and my sin." We are not to understand here that Job confesses great transgressions, nor, contrariwise, that he denies infirmity and error in himself. There are no doubt failures of his youth which remain in memory, sins of desire, errors of ignorance, mistakes in conduct such as the best men fall into. These he does not deny. But righteousness and happiness have been represented as a profit and loss account, and therefore Job wishes to hear from God a statement in exact form of all he has done amiss or failed to do, so that he may be able to see the relation between fault and suffering, his faults and his sufferings, if such relation there be. It appears that God is counting him an enemy ( Job 13:24 ). He would like to have the reason for that. So far as he knows himself he has sought to obey and honour the Almighty. Certainly there has never been in his heart any conscious desire to resist the will of Eloah. Is it then for transgressions unwittingly committed that he now suffers-for sins he did not intend or know of? God is just. It is surely a part of His justice to make a sufferer aware why such terrible afflictions befall him. And then-is it worthwhile for the Almighty to be so hard on a poor weak mortal? Wilt thou scare a driven leaf- Wilt thou pursue the dry stubble- That thou writest bitter judgments against me, And makest me to possess the faults of my youth, And puttest my feet in the stocks, And watchest all my paths, And drawest a line about the soles of my feet- One who as a rotten thing is consuming, As a garment that is moth eaten? The sense of rigid restraint and pitiable decay was perhaps never expressed with so fit and vivid imagery. So far it is personal. Then begins a general lamentation regarding the sad fleeting life of man. His own prosperity, which passed as a dream, has become to Job a type of the brief vain existence of the race tried at every moment by inexorable Divine judgment; and the low mournful words of the Arabian chief have echoed ever since in the language of sorrow and loss. "Man that is born of woman, Of few days is he and full of trouble. Like the flower he springs up and withers; Like a shadow he flees and stays not. Is it on such a one Thou hast fixed Thine eye? Bringest Thou me into Thy judgment? Oh that the clean might come out of the unclean! But there is not one." Human frailty is both of the body and of the soul; and it is universal. The nativity of men forbids their purity. Well does God know the weakness of His creatures; and why then does He expect of them, if indeed He expects, a pureness that can stand the test of His searching? Job cannot be free from the common infirmity of mortals. He is born of woman. But why then is he chased with inquiry, haunted and scared by a righteousness he cannot satisfy? Should not the Great God be forbearing with a man? "Since his days are determined, The number of his moons with Thee, And Thou hast set him bounds not to be passed. Look Thou away from him that he may rest, At least fulfil as a hireling his day," Men’s life being so short, his death so sure and soon, seeing he is like a hireling in the world, might he not be allowed a little rest? might he not, as one who has fulfilled his day’s work, be let go for a little repose ere he die? That certain death, it weighs upon him now, pressing down his thought. For even a tree hath hope; If it be hewn down it will sprout anew, The young shoot thereof will not fail. If in the earth its root wax old, Or in the ground its stock should die Yet at the scent of water it will spring, And shoot forth boughs like a new plant. But a man: he dies and is cut off; Yea, when men die, they are gone. Ebbs away the water from the sea, And the stream decays and dries: So when men have lain down they rise not; Till the heavens vanish they never awake, Nor are they roused from their sleep. No arguments, no promises can break this deep gloom and silence into which the life of man passes. Once Job had sought death; now a desire has grown within him, and with it recoil from Sheol. To meet God, to obtain his own justification and the clearing of Divine righteousness, to have the problem of life explained-the hope of this makes life precious. Is he to lie down and rise no more while the skies endure? Is no voice to reach him from the heavenly justice he has always confided in? The very thought is confounding. If he were now to desire death it would mean that he had given up all faith, that justice, truth, and even the Divine name of Eloah had ceased to have any value for him. We are to behold the rise of a new hope, like a star in the firmament of his thought. Whence does it spring? The religion of the Book of Job, as already shown, is, in respect of form, a natural religion; that is to say, the ideas are not derived from the Hebrew Scriptures. The writer does not refer to the legislation of Moses and the great words of prophets. The expression "As the Lord said unto Moses" does not occur in this book, nor any equivalent. It is through nature and the human consciousness that the religious beliefs of the poem appear to have come into shape. Yet two facts are to be kept fully in view. The first is that even a natural religion must not be supposed to be a thing of man’s invention, with no origin further than his dreams. We must not declare all religious ideas outside those of Israel to be mere fictions of the human fancy or happy guesses at truth. The religion of Teman may have owed some of its great thoughts to Israel. But, apart from that, a basis of Divine revelation is always laid wherever men think and live. In every land the heart of man has borne witness to God. Reverent thought, dwelling on justice, truth, mercy, and all virtues found in the range of experience and consciousness, came through them to the idea of God. Every one who made an induction as to the Great Unseen Being, his mind open to the facts of nature and his own moral constitution, was in a sense a prophet. As far as they went, the reality and value of religious ideas, so reached, are acknowledged by Bible writers themselves. "The invisible things of God from the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity." God has always been revealing Himself to men. "Natural religion" we say: and yet, since God is always revealing Himself and has made all men more or less capable of apprehending the revelation, even the natural is supernatural. Take the religion of Egypt, or of Chaldaea, or of Persia. You may contrast any one of these with the religion of Israel; you may call the one natural, the other revealed. But the Persian speaking of the Great Good Spirit or the Chaldaean worshipping a supreme Lord must have had some kind of revelation; and his sense of it, not clear indeed, far enough below that of Moses or Isaiah, was yet a forth reaching towards the same light as now shines for us. Next we must keep it in view that Job does not appear as a thinker building on himself alone, depending on his own religious experience. Centuries and ages of thought are behind these beliefs which are ascribed to him, even the ideas which seem to start up freshly as the result of original discovery. Imagine a man thinking for himself about Divine things in that far away Arabian past. His mind, to begin with, is not a blank. His father has instructed him. There is a faith that has come down from many generations. He has found words in use which hold in them religious ideas, discoveries, perceptions of Divine reality, caught and fixed ages before. When he learned language the products of evolution, not only psychical, but intellectual and spiritual, became his. Eloah, the lofty one, the righteousness of Eloah, the word of Eloah, Eloah as Creator, as Watcher of men, Eloah as wise, unsearchable in wisdom, as strong, infinitely mighty, -these are ideas he has not struck out for himself, but inherited. Clearly then a new thought, springing from these, comes as a supernatural communication and has behind it ages of spiritual evolution. It is new, but has its root in the old; it is natural, but originates in the over nature. Now the primitive religion of the Semites, the race to which Job belonged, to which also the Hebrews belonged, has been of late carefully studied; and with regard to it certain things have been established that bear on the new hope we are to find struck out by the Man of Uz. In the early morning of religious thought among those Semites it was universally believed that the members of a family or tribe, united by blood relationship to each other, were also related in the same way to their God. He was their father, the invisible head and source of their community, on whom they had a claim so long as they pleased him. His interest in them was secured by the sacrificial meal which he was invited and believed to share with them. If he had been offended, the sacrificial offering was the means of recovering his favour; and communion with him in those meals and sacrifices was the inheritance of all who claimed the kinship of that clan or tribe. With the clearing of spiritual vision this belief took a new form in the minds of the more thoughtful. The idea of communion remained and the necessity of it to the life of the worshipper was felt even more strongly when the kinship of the God with his subject family was, for the few at least, no longer an affair of physical descent and blood relation. ship, but of spiritual origin and attachment. And when faith rose from the tribal god to the idea of the Heaven-Father, the one Creator and King communion with Him was felt to be in the highest sense a vital necessity. Here is found the religion of Job. A main element of it was communion with Eloah, an ethical kinship, with Him, no arbitrary or merely physical relation but of the spirit. That is to say, Job has at the heart of his creed the truth as to roans origin and nature. The author of the book is a Hebrew; his own faith is that of the people from whom we have the Book of Genesis; but he treats here of man’s relation to God from the ethnic side, such as may be taken now by

But I have understanding as well as you. Job 12:1-5 The effect of the friends' speeches upon Job Dean Bradley. The whole world, Job feels, is against him, and he is left forlorn and solitary, unpitied in his misery, unguided in his perplexity. And he may well feel so. All the religious thought of his day, all the traditions of the past, all the wisdom of the patriarchal Church, if I may use, as I surely may, the expression, is on one side. He, that solitary sufferer and doubter, is on the other. And this is not all, or the worst. His own habits of thought, his own training, are arrayed against him. He had been nursed, it is abundantly clear, in the same creed as those who feel forced to play the part of his spiritual advisers. The new and terrible experience of this crushing affliction, of this appalling visitation, falling upon one who had passed his life in the devout service of God, strikes at the very foundation of the faith on which that life, so peaceful, so pious, and so blessed, as it has been put before us in the prologue to the tragedy, has been based and built up. All seems against him; his friends, his God, his pains and anguish, his own tumultuous thoughts; all but one voice within, which will not be silenced or coerced. How easy for him, had he been reared in a heathen creed, to say, "My past life must have been a delusion; my conscience has borne me false witness. I did justice, I loved mercy, I walked humbly with my God. But I must in some way, I know not how, have offended a capricious and arbitrary, but an all-powerful and remorseless Being. I will allow with you that that life was all vitiated by some act of omission or of commission of which I know nothing. Him therefore who has sent His furies to plague me, I will now try to propitiate." But no! Job will not come before his God, a God of righteousness, holiness, and truth, with a lie on his lips. And so he now stands stubbornly at bay, and in this and the following two chapters he bursts forth afresh with a strain of scorn and upbraiding that dies away into despair, as he turns from his human tormentors, once his friends, to the God who seems, like them, to have become his foe, but to whom he clings with an indomitable tenacity. ( Dean Bradley. ) Independency of thought in religion Homilist. Now in these verses Job asserts his moral manhood, he rises from the pressure of his sufferings and the loads of sophistry and implied calumny which his friends had laid upon his spirit, speaks out with the heart of a true man. We have an illustration of independency of thought in religion, and this shall be our subject. A man though crushed in every respect, like Job, should not surrender this. I. FROM THE CAPACITY OF THE SOUL. 1. Man has a capacity to form conceptions of the cardinal principles of religion. He can think of God, the soul, duty, moral obligation, Christ, immortality, etc. 2. Man has a capacity to realise the practical force of these conceptions. He can turn them into emotions to fire his soul; he can embody — them as principles in his life. II. FROM THE DESPOTISM OF CORRUPT RELIGION. Corrupt religion, whether Pagan or Christian, Papal or Protestant, always seeks to crush this independency in the individual soul. III. FROM THE NECESSARY MEANS OF PERSONAL RELIGION. Religion in the soul begins in individual thinking. IV. FROM THE CONDITIONS OF MORAL USEFULNESS. Every man is bound to be spiritually useful, but he cannot be so without knowledge, and knowledge implies independent study and conviction. V. FROM THE TEACHINGS OF THE BIBLE. The very existence of the Bible implies our power and obligation in this matter. VI. FROM THE TRANSACTIONS OF THE JUDGMENT. In the great day of God men will have to give an account of their thoughts and words as well as deeds. Let us, therefore, have the spirit of Job, and when amongst bigots who seek to impose their views on us and override our judgment, let us say, "No doubt ye are the people, end wisdom shall die with you; but I have understanding as well as you." ( Homilist. ) I am as one mocked of his neighbour, who calleth upon God, and He answereth. Job 12:4 The man who gets answers may mock him who gets none Joseph Caryl. The antecedent to "who" seems to be uncertain. It may be Job; it may be the neighbour about whom Job speaks. They who have had experience of God's tenderness to help them and hear their prayers, should be very tender to others, when they call to them, and seek their help. Learn — 1. It is the privilege of the saints, when men fail and reject them, to make God their refuge and their recourse to heaven. 2. The repulses which we meet with in the world, should drive us nearer to God. 3. Prayer and seeking unto God are not in vain or fruitless. 4. As it is sinful, so it is extremely dangerous to mock those who have the ear of God, or acceptance with God in prayer. ( Joseph Caryl. ) But ask now the beasts, and they shall teach thee. Job 12:7 An appeal to the living creatures Albert Barnes. Rosenmuller supposes that this appeal to the inferior creation should be regarded as connected with verse 3, and that the intermediate verses are parenthetic. Zophar had spoken with considerable parade of the wisdom of God. He professed to have exalted views of the Most High. In reply to this, Job says that the views which Zophar had expressed were the most commonplace imaginable. He need not pretend to be acquainted with the more exalted works of God, or appeal to them as if his knowledge corresponded with them. Even the lower creation — the brutes, the earth, the fishes — could teach him knowledge which he had not now. Even from their nature, properties and modes of life, higher views might be obtained than Zophar had. Others suppose the meaning is that in the distribution of happiness, God is so far from observing moral relations that even among the lower animals, the rapacious and the violent are prospered, and the gentle and innocent are the victims. Lions, wolves, and panthers are prospered — the lamb, the kid, the gazelle are the victims. The object of Job is that rewards and punishments are not distributed according to character. This is seen all over the world, and not only among men, but even in the brute creation. Everywhere the strong prey upon the weak; the fierce upon the tame; the violent upon the timid. Yet God does not come forth to destroy the lion and the hyena, or to deliver the lamb and the gazelle from their grasp. Like robbers, lions, panthers, and wolves prowl upon the earth; and the eagle and the vulture from the air pounce upon the defenceless; and the great robbers of the deep prey upon the feeble, and still are prospered. What a striking illustration of the course of events among men, and of the relative condition of the righteous and the wicked. ( Albert Barnes. ) Religious lessons taught to man W. Lindsay Alexander, D. D. 1. The great lesson which the animal creation, regarded simply as the creature and subject of God, is fitted to teach us, is a lesson of the wisdom and power and constant beneficence of God. Job reminds the friends that what they had been laying down to him in so pompous a manner constituted only the mere elements of natural religion, and that a man had only to look around him and observe and ponder the phenomena of the visible universe, to be abundantly convinced that God, the maker of all things, was also the upholder of all things, and the supreme disposer of all events. Job sends us to the animal creation that we may gather from it instances of the greatness of the Creator's hand, and the constancy of the Creator's providence. Himself invisible, God is revealed in all the work of His hands, and it needs but the observing eye and the candid judgment to satisfy every one of His being and His perfections. God reveals Himself no less in the lapse of events than in the arrangements of creation. There is no nation, there is no household, but has in the record of its own experience abundant manifestations of His constant, and wise, and gracious superintendence of the affairs of earth. In the lesson which is thus taught to us concerning God, the animal creation bears its part. Not one of the creatures but is "fearfully and wonderfully made"; not one of them but is wisely and mercifully provided for. For every one of them there is a place, and to this each is adapted with transcendent skill and beneficence. Even the lower animals may be our teachers and speak to us of God. 2. The way in which the creatures spend their life, and use the powers which God has given them. In many respects they are examples to us, and by the propriety of their conduct rebuke the folly and wickedness of ours. The beasts, etc., will teach us the following things as characteristic of their manner of life.(1) They constantly and unceasingly fulfil the end of their being.(2) They are seen always to live according to their nature.(3) They teach us to seek happiness according to our nature and capacity, and with a prudent foresight to avoid occasions of disaster and sorrow. Man stands rebuked by "the brutes that perish." ( W. Lindsay Alexander, D. D. ) Does God treat men here according to character Homilist. ? — I. THE EXPERIENCE OF HUMAN LIFE. The fact that Job here refers to — the prosperity of wicked men, may be regarded — 1. As one of the most common facts of human experience. All men in all lands and ages have observed it, and still observe it. It is capable of easy explanation: the conditions of worldly prosperity are such that sometimes the wicked man can attend to them in a more efficient way than the righteous. As a rule, the more greed, cunning, tact, activity, and the less conscience and modesty a man has, the more likely he is to succeed in the scramble for wealth. 2. One of the most perplexing facts in human experience. What thoughtful man in passing through life has not asked a hundred times, "Wherefore do the wicked prosper?" and has not felt, with Asaph, stumbling into infidelity as he saw the prosperity of the wicked? 3. One of the most predictive facts in human experience. This fact points to retribution. II. THE HISTORY OF INFERIOR LIFE. "But ask now the beasts, and they shall teach thee," etc. Solomon sends us to the ant; Agur to the coney, the locust, the spider; Isaiah to the ox and the ass; Jeremiah to the stork, the turtledove, the crane, the swallow; and the Heavenly Teacher Himself to the fowls of the air. Job's argument is that the same lack of interference on God's part in the free operations of men in this life, in punishing the wicked and rewarding the good, you see around you in all the lower stages of life. Look to the beasts of the field. Does the Governor of the world interfere to crush the lion, the tiger, the panther, or the wolf from devouring the feebler creation of His hands? Does He come to the rescue of the shrieking, suffering victims? Behold the "fowls of the air." See the eagle, the vulture, the hawk pouncing down on the dove, the thrush, the blackbird, or the robin. Does He interfere to arrest their flight, or curb their savage instincts? "Speak to the earth." See the noxious weeds choking the flowers, stealing away life from the fruit trees, does He send a blast to wither the pernicious herb? Not He. Turn to the "fishes of the sea." Does He prevent the whale, the shark, and other monsters from devouring the smaller tenants of the deep? No; He allows all these creatures to develop their instincts and their propensities. It is even so with man. He allows man full scope here to work out what is in him, to get what he can. III. THE MAXIMS OF PHILOSOPHIC LIFE. "Doth not the ear try His words? and the mouth taste His meat? With the ancient is wisdom, and in length of days is understanding." There is some. thing like a syllogism in this verse. 1. That the more the mind exercises itself upon moral questions, the more capable it is to pronounce a correct judgment. Just as the gourmand gets a nicer appreciation of the qualities of wines and viands as he exercises his palate, so the mind gets a clearer conception of things the more it makes them the subject of reflection. 2. That the ancients did greatly exercise their minds on these subjects, and therefore their judgment is to be taken, and it confirms Job's conclusions. ( Homilist. ) Our duty to the creatures J. Styles, D. D. In order to enforce the moral and religious duty which we all owe to the inferior creatures, consider — I. THE NATURE OF OUR AUTHORITY OVER THEM. 1. It arises out of that capacity of reason which places us above them. And as reason is our great distinction and prerogative, it is that alone which is to influence us in the exercise of the power which it has entrusted to our hands. As these creatures are endowed with a capacity to enjoy pleasure, and as abundant provision is made for the gratification of their several senses, reason teaches us to conclude that the Creator wills their happiness, and that our nobler faculties are to be employed, not in counteracting, but in furthering His benevolent purpose. Whatever unnecessarily deprives them of any portion of their enjoyment, violates the authority of reason, and deposes the sovereign of the lower world from that throne which he converts into an engine of tyranny and oppression. 2. This, likewise, is constituted authority. Man has received the creatures by an original grant from the hands of their Maker. In virtue of this all-comprehensive endowment, the investiture of property is added to the natural authority of reason, so that we have an unquestionable right to make all the tribes of being subservient to our interest. But our authority is limited — it is the authority of men over dependents, not of demons over their victims. We are not at liberty to use the creatures as we please. Where necessity ends, inhumanity begins. The meanest reptile on earth has its inalienable rights, and it is at our peril that we immolate them on the altar of our hard-hearted selfishness. The persecuted, injured, suffering children in nature's universal family are not forgotten by their beneficent Parent, nor will their wrongs remain unredressed. II. THEIR CLAIMS UPON OUR HUMANITY AND KINDNESS. The creatures who are beneath us ought not only to be protected from ill-treatment, but they are entitled to humane and benevolent consideration, as parts of the great family specially committed to our guardianship. Many, who would shrink from the imputation of cruelty, by a constitutional indifference to the wants and sufferings of the beings around them, are really chargeable with all the wretchedness which it is in their power to prevent and alleviate. A wise and considerate humanity in its direct operation is most beneficial to universal happiness; and in its indirect influence as an example, fails not to deter many an incipient offender from the premeditated act of cruelty, while it gently diffuses its own benignant spirit through the circle in which it unostentatiously moves, protecting, saving, blessing all. And nothing tends to our felicity so much as cherished feeling of enlightened benevolence. Many reasons may be assigned why the inferior creatures ought to excite in us such a spirit. 1. They are the creatures of God. 2. They have the same origin with ourselves. 3. They are the care of Divine providence. 4. Their claims arise out of the lessons they teach. 5. They confer on us innumerable benefits of another kind. Of the general usefulness of the creatures we have the most palpable evidence every day. 6. Remember their susceptibility to pain. And we may add — 7. That these creatures owe all their natural sufferings to the fall of man; and to him therefore they have a right to look for sympathy. ( J. Styles, D. D. ) Speak to the earth, and it shall teach thee. Job 12:8 The teaching of the earth Hugh Macmillan, D. D. To the attentive ear all the earth is eloquent; to the reflecting mind all nature is symbolical. Each object has a voice which reaches the inner ear, and speaks lessons of wise and solemn import. The stream murmurs unceasingly its secrets; Sibylline breeze in mountain glens and in lonely forests sighs forth its oracles. The face of nature is everywhere written over with Divine characters which he who runs may read. But beside the more obvious lessons which lie as it were on the surface of the earth, and which suggest themselves to us often when least disposed for inquiry or reflection, there are more recondite lessons which she teaches to those who make her structure and arrangements their special study, and who penetrate to her secret arcana. She has loud tones for the careless and superficial, and low suggestive whispers to those who hear with an instructed and attentive mind. And those who read her great volume, admiring with the poet and lover of nature the richly-coloured and elaborate frontispieces and illustrations, but not arrested by these — passing on, leaf after leaf, to the quiet and sober chapters of the interior — will find in these internal details revelations of the deepest interest. As we step over the threshold, and penetrate into the inner chambers of nature's temple, we may leave behind us the beauty of the gardens and ornamented parterres; but we shall find new objects to compensate us: cartoons more wonderful than those of Raphael adorning the walls; friezes grander than those of the Parthenon; sculptures more awe-inspiring than those which have been disinterred from the temples of Karnak and Assyria. In descending into the crust of the earth, we lose sight of the rich robe of vegetation which adorns the surface, the beauties of tree and flower, forest, hill, and river, and the ever-changing splendours of the sky; but we shall observe enough to make up for it all in the extraordinary relics of ancient worlds, strewn around us and beneath our feet. This lesson which the earth teaches, it may be said, is a very sombre and depressing one. True in one sense; but it is also very salutary. Besides, there is consolation mingled with it. The teaching of the earth does not leave man humbled and prostrated. While it casts down his haughty and unwarrantable pretensions, it also enkindles aspirations of the noblest kind. While it shows to him the shortness of his pedigree, it also reveals to him the greatness of his destiny. It declares most distinctly, that the present creation exceeds all the prior creations of which the different strata of the earth bear testimony, and that the human race occupies the foremost place among terrestrial creatures. It teaches unmistakably that there has been a gradual course of preparation for the present epoch — that "all the time worlds of the past are satellites of the human period." There are a thousand evidences of this in the nature and arrangement of the earth's materials, so clear and obvious that it is impossible to misunderstand them. The nature of the soil on the surface; the value, abundance, and accessibility of the metals and minerals beneath; the arrangement of the various strata of rock into mountain and valley, river and ocean bed: all these circumstances, which have had a powerful influence in determining the settlement, the history, and the character of the human race, were not fortuitous — left to the wild, passionate caprices of nature — but have been subjected to law and compelled to subserve the interests of humanity. The carboniferous strata themselves, their geographical range, and the mode in which they have been made accessible and workable by volcanic eruptions, clearly evince a controlling power — a designing purpose wisely and benevolently preparing for man's comfortable and useful occupancy of the earth. Some object that the teaching of the earth is delusive and uncertain. This opinion is fostered by the varied, and, in many cases, conflicting readings and interpretations of the geological record. Theories have been formed which more advanced knowledge has demonstrated to be false and untenable; and these hasty conclusions have tended in some measure to throw discredit upon the whole study, by giving it a vague appearance. It was to have been expected beforehand that a science, offering such great temptations to speculation, so flesh and young and buoyant, with such boundless fields for roaming before her, would have been excited to some extent by the vagaries of fancy, and that individuals on the slenderest data would build up the most elaborate structures. But geology, upon the whole, has been less encumbered with these than perhaps any other science; and the researches of its students have been conducted in a singularly calm and philosophical spirit. Every step has been deliberately taken; every acquisition made to its domains has been carefully surveyed; and hence, we are at this moment in possession of a mass of observations which, considering the very recent origin of the science, is truly astonishing, and which is entitled to the utmost confidence. Furthermore, the teaching of the earth is not irreligious — is not calculated to undermine our faith in the inspiration of the Bible, and to nurture infidel propensities. This objection has been frequently brought against it, and urged with vehemence and rancour; and a feeling of repulsion, a strong and unreasonable prejudice, has in consequence been raised against it in the minds of many pious and estimable individuals. They look upon the science with dread, and place the study of it in the same category with that of the blasphemous dogmas of the Rational School. I believe that a careful study of the leading works, and accumulated facts of geology, by any candid, unbiassed mind, will result in the conviction that nothing connected with the progress of science has ever yet truly infringed the integrity of revelation. ( Hugh Macmillan, D. D. ) The Gospel of nature J. G. Stevenson. And what on Job's lips was irony and taunt stands for something totally different to many of you. You have come from the great cities where you know the world, but not the earth, and you wish that here earth and sea would teach you some secret of mental renewal and physical recuperation. And the more devout among you will wish that you might speak to the earth and it might teach you of the great and eternal God. Such teaching would be in harmony with many of the passages in the Old Testament. It is true that, except in the Song of Songs, with its vineyards a-blossom and a-bud, with its gardens astir with fragrance, and with its streams that flow from Lebanon, the Old Testament reveals little feeling for scenery as scenery. But right through all its books there is an evident appreciation of earth and sea and mountains and stars, as revealing the greatness of the Creator. "The heavens declare the glory of God, and the firmament showeth His handiwork." "He gathereth the waters of the sea together as an heap." "The sea is His and He made it." From such sayings as these you can learn how good men stood amazed in the midst of creation, and strained reverent eyes towards the High and Lofty One who inhabiteth eternity. There are those on both sides who speak as though religion and science are set in eternal antagonism, and too often the laboratory is regarded as the natural enemy of the temple. But as a matter of fact, science is really a side chapel in the great cathedral of humanity, upbuilt by the reverence and worship of the world. The most capable man of science is the man who is best endowed with capacity for thinking God's thoughts after Him. And the more we learn of the wonders of creation, the greater the marvel of Him who created and sustains. Hence it comes to pass that whatever the scientist may say, science itself makes for an intensifying of religion. It would seem, then, that if we speak to the earth it can teach us something about religion. The shimmering sea, the bold black rocks, the sun flooding headland and sands with a searching splendour can tell us of the greatness and power of Him who conceived, created, and sustains the marvel of their appearing. Nature is the garment of God. So far, then, the beginnings of a religion. But man is so made that he wants more than the garment of the Divine. The robe is magnificent, but what of the heart that beats beneath? After Solomon was dead there grew up a legend that his regal garments shrouded a heart of fire. Do the fires that glow at the earth centre represent the heart of God, or where may we turn for our revelation? A religion begins when men learn something, anything, about God. But a Gospel only begins when men learn about His heart. And there is no original Gospel of nature. But to begin with, all that the earth shows you is a God of power and wisdom. Now, the important thing in a revelation of God is not simply that you know Him, but the character of the God that you know. It were better, perhaps, for men not to be aware of a God who is less than righteousness and love. And the only God that nature shows you is a personification of energy and wisdom Further, much that might seem informing in nature concerning God would be absolutely misleading. There is one side of the world process that Tennyson speaks of as "Nature red in tooth and claw." By that he means that one part of the animal creation lives on the other. The tiger rends the fawn, and the pike will feed on the smaller fish. Is God, then, callous to cruelty? We cannot believe that He is. Yet it is something beyond nature that teaches us to trust there is some hidden meaning in all this that at present we do not see. But, mind you, we dare to hope this because we know something of the heart of God. We do not learn it from nature. Not all the cold heights of the snow-crowned Alps, and not all the deeps of the big blue sea could have taught us this. They could give us the beginnings of a religion. But heart cries to heart, and your heart wants to know about the heart of the Eternal. It is knowledge of the heart of God that makes a Gospel. And you must turn elsewhere fox that. And to where shall you turn? Where, indeed, save to the Christ? True Christianity is an exposition of a Personality, and the Personality of Christ was an expression of the heart of God. Therefore, it is to Him that you must look when you are in search of a Gospel. And once you have found a Gospel in Christ, then you may find a Gospel in nature. And how? Job says, "Speak to the earth., and it shall teach thee." We have seen that he was right in so far as we ask the earth to teach us of the wisdom and power of God. But it has no original message beyond that. It is echo and not originality that enables it to speak forth a Gospel. In the matter of the higher phases of religion, nature gives to you essentially what you first give her. She intensifies, glorifies, clarifies what you know already of the heart of God, but she cannot originate a Gospel. For proof of the fact that you only get from nature in the spiritual sphere what you first give to her, you have only to think of her varying interpretation in the minds of different men. Take, for example, say Wordsworth and Matthew Arnold. Arnold was a Stoic, born out of due time, and so he found in nature what was first shown him in his shadowed heart. He tells us himself how he looked out on the beach at Dover when the night was calm, and the full, spacious tide was flooded with moonlight. Most of us at such an hour would have gazed, subdued to tranquillity. But Arnold heard the shifting pebbles grating on the shore, and the tremulous cadence of the waves brought for himThe eternal note of sadness in.And where Wordsworth would have felt that the goodness of God was rimming a world with the glory of a heavenly light, he only thought with Sophocles of the turbid ebb and flow of human misery. And to him the outgoing tide represented the receding of the sea of faith, and he only heard — Its melancholy long-withdrawing roar, Retreating to the breath Of the night wind, down the vast edge drear And naked shingles of the world. That is to say, he heard bodied forth in the sounding sea the sombre intuitions and dismal forebodings of his own soul. Now, Wordsworth, with all his austerity of demeanour, was an optimist, and his most sombre moods are touched with a quiet gladness. He believed in a gentle God, and he had high hopes for man, and nature yielded him a Gospel that was one with his beliefs. So, when he looked out on the fields, it was his faith ...That every flower Enjoys the air it breathes. This meant that he enjoyed the air. And because in his own soul there glowed "the light that never was on sea or land," therefore, when he stood on some headland, and saw the sun rise, he knew a visitation from the living God, and was wrapt into a still communion and ecstasy of thanksgiving. Nature gave back to him, intensified and clarified, the Gospel he first gave to her. And the supreme message of this sermon this morning is a deduction from what I have just said. You are on holiday, and detached from the workaday world, and hence you have leisure for spiritual culture. I would, therefore, have you realise the facts of your religion, and call the sleeping spiritualities of your soul to life. I would bid you recall all you have ever known and hoped of the love of God, all you have ever felt of the imperativeness of the good Life. And with these ideas consciously in your mind look out on nature for that which shall symbolise them, and so make them more clear and more beautiful to your soul. See in the white foam of some spreading wave an emblem of that purity that is so earnestly to be desired. See in the anemone that clings to the rock a suggestion of the tenacity with which you should hold to the bedrock of moral principle that is your spiritual safety; and realise that as each tide leaves the anemone the more developed for its engulfing, so, though faithfulness to principle means a whelming beneath waves of trouble, yet shall you grow the more spiritually strong what time the waters of affliction compass you round about. If you go into the country, and walk through the fields white to harvest, think of Him who walked as you two thousand years ago. And as you realise that their beauty is the sacrifice of the earth that men may Live, remember Him who died in the very summer of His manhood, that Life everlasting might be ours. "O loving God, if Thou art so lovely in Thy creatures, how lovely must Thou be in Thyself." It is to the reverent soul and the devout mind that nature yields a Gospel. ( J. G. Stevenson. ) After the holiday W. G. Horder. St. Paul in his First Epistle to the Corinthians ( 1 Corinthians 14:10 ) says, "There are, it may be, so many kinds of voices in the world, and no kind is without signification." He means, I suppose, that God has many ways of teaching men. It may be that there is a teacher for every faculty — for every avenue into the soul. A teacher for the ear — "holy men spake as they were moved by the Holy Ghost." A teacher for the eye — for we are bidden by the Great Teacher to lift up our eyes and look on the fields, the flowers, the birds, the corn. In this age of much printing and many books, we too often think that we are learning only when we are reading. A man is regarded as a student who is always poring over books. But there were great students before there were books. Books are only transcripts of things, or if they are not they ought to be — records of what their authors saw or heard, or felt or imagined; and their value is in proportion to their fidelity to the sights, sounds, feelings, imaginations which proceeded. So that highly as we should value books, there are things more valuable — teachers greater than books. The earth is a greater, more reliable, more inspiring teacher than any books about her. The greatest learn of the earth itself. Sir Isaac Newton learnt of the earth more than of books. Charles Darwin spent his days in contact with nature far more than in his library. And the Great Teacher, Jesus Christ, felt this. I think He was a greater student of things than of books. And whilst He pointed men to the law and the prophets, He also pointed them to the earth as their teacher. His word "consider," in such passages as "Consider the lilies of the field," Consider the ravens," implies careful observation and reflection. As most of you know, I have been among the mountains, and these have chiefly been my teachers. 1. Now, how has all this beauty come into being? By delicate and gentle methods, such as the artist's when he paints a picture? No, the very reverse of this has been the case. All this glory of form and colour is the result of the mightiest forces — forces which seemed to be only destructi

12:1-5 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. 12:6-11 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. 12:12-25 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?