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Expositor's Bible Commentary Job 36:1 Elihu also proceeded, and said, XXVI. THE DIVINE PREROGATIVE Job 35:1-16 ; Job 36:1-33 ; Job 37:1-24 AFTER a long digression Elihu returns to consider the statement ascribed to Job, "It profiteth a man nothing that he should delight himself with God." { Job 34:9 } This he laid hold of as meaning that the Almighty is unjust, and the accusation has been dealt with. Now he resumes the question of the profitableness of religion. "Thinkest thou this to be in thy right, And callest thou it ‘My just cause before God,’ That thou dost ask what advantage it is to thee, And ‘What profit have I more than if I had sinned’?" In one of his replies Job, speaking of the wicked, represented them as saying, "What is the Almighty that we should serve Him? and what profit should we have if we pray unto him?". { Job 21:15 } He added then, "The counsel of the wicked be far from me." Job is now declared to be of the same opinion as the wicked whom he condemned. The man who again and again appealed to God from the judgment of his friends, who found consolation in the thought that his witness was in heaven, who, when be was scorned, sought God in tears and hoped against hope for His redemption, is charged with holding, faith and religion of no advantage. Is it in misapprehension or with design the charge is made? Job did indeed occasionally seem to deny the profit of religion, but only when the false theology of his friends drove him to false judgment. His real conviction was right. Once Eliphaz pressed the same accusation and lost his way in trying to prove it. Elihu has no fresh evidence, and he too falls into error. He confounds the original charge against Job with another, and makes an offence of that which the whole scope of the poem and our sense of right completely justify. "Look unto the heavens and see, And regard the clouds which are higher than thou. If thou sinnest, what doest thou against Him? Or if thy transgressions be multiplied, what doest thou unto Him? If thou be righteous, what givest thou Him? Or what receiveth He at thy hands?" Elihu is actually proving, not that Job expects too little from religion and finds no profit in it, but that he expects too much. Anxious to convict, he will show that man has no right to make his faith depend on God’s care for his integrity. The prologue showed the Almighty pleased with His servant’s faithfulness. That, says Elihu, is a mistake. Consider the clouds and the heavens which are far above the world. Thou canst not touch them, affect them. The sun and moon and stars shine with undiminished brightness, however vile men may be. The clouds come and go quite independently of the crimes of men. God is above those clouds, above that firmament. Neither can the evil hands of men reach His throne, nor the righteousness of men enhance His glory. It is precisely what we heard from the lips of Eliphaz, { Job 22:2-4 } an argument which abuses man for the sake of exalting God. Elihu has no thought of the spiritual relationship between man and his Creator. He advances with perfect composure as a hard dogma what Job said in the bitterness of his soul. If, however, the question must still be answered, What good end is served by human virtue? the reply is, - "Thy wickedness may hurt a man as thou art; And thy righteousness may profit a son of man." God sustains the righteous and punishes the wicked, not for the sake of righteousness itself but purely for the sake of men. The law is that of expediency. Let not man dream of witnessing for God, or upholding any eternal principle dear to God. Let him confine religious fidelity and aspiration to their true sphere, the service of mankind. Regarding which doctrine we may simply say that, if religion is profitable in this way only, it may as well be frankly given up and the cult of happiness adopted for it everywhere. But Elihu is not true to his own dogma. The next passage, beginning with Job 35:9 , seems to be an indictment of those who in grievous trouble do not see and acknowledge the Divine blessings which are the compensations of their lot. Many in the world are sorely oppressed. Elihu has heard their piteous cries. But he has this charge against them, that they do not realise what it is to be subjects of the heavenly King. By reason of the multitude of oppressions men cry out, They cry for help by reason of the arm of the mighty; But none saith, Where is God my Maker, Who giveth songs in the night, Who teacheth us more than the beasts of the earth, And maketh us wiser than the fowls of heaven? There they cry because of the pride of evil men; But none giveth answer. These cries of the oppressed are complaints against pain, natural outbursts of feeling, like the moans of wounded animals. But those who are cruelly wronged may turn to God and endeavour to realise their position as intelligent creatures of His who should feel after Him and find Him. If they do so, then hope will mingle with their sorrow and light arise on their darkness. For in the deepest midnight God’s presence cheers the soul and tunes the voice to songs of praise. The intention is to show that when prayer seems of no avail and religion does not help, it is because there is no real faith, no right apprehension by men of their relation to God. Elihu, however, fails to see that if the righteousness of men is not important to God as righteousness, much less will He be interested in their grievances. The bond of union between the heavenly and the earthly is broken; and it cannot be restored by showing that the grief of men touches God more than their sin. Job’s distinction is that he clings to the ethical fellowship between a sincere man and his Maker and to the claim and the hope involved in that relationship. There we have the jewel in the lotus flower of this book, as in all true and noble literature. Elihu, like the rest, is far beneath Job. If he can be said to have a glimmering of the idea it is only that he may oppose it. This moral affinity with God as the principle of human life remains the secret of the inspired author; it lifts him above the finest minds of the Gentile world. The compiler of the Elihu portion, although he has the admirable sentiment that God giveth songs in the night, has missed the great and elevating truth which fills with prophetic force the original poem. From Job 35:14 onward to the close of the chapter the argument is turned directly against Job, but is so obscure that the meaning can only be conjectured. "Surely God will not hear vanity, Neither will the Almighty regard it." If any one cries out against suffering as an animal in pain might cry, that is vanity, not merely emptiness but impiety, and God will not hear nor regard such a cry. Elihu means that Job’s complaints were essentially of this nature. True, he had called on God; that cannot be denied. He had laid his case before the Judge and professed to expect vindication. But he was at fault in that very appeal, for it was still of suffering he complained, and he was still impious. "Even when thou sayest that thou seest Him not, That thy cause is before Him and thou waitest for Him; Even then because His anger visiteth not, And He doth not strictly regard transgression, Therefore doth Job open his mouth in vanity, He muitiplieth words without knowledge." The argument seems to be: God rules in absolute supremacy, and His will is not to be questioned; it may not be demanded of Him that He do this or that. What is a man that he, should dare to state any "righteous cause" of his before God and claim justification? Let Job understand that the Almighty has been showing leniency, holding back His hand. He might kill any man outright and there would be no appeal nor ground of complaint. It is because He does not strictly regard iniquity that Job is still alive. Therefore appeals and hopes are offensive to God. The insistence of this part of the book reaches a climax here and becomes repulsive. Elihu’s opinions oscillate we may say between Deism and Positivism, and on either side he is a special pleader. It is by the mercy of the Almighty all men live; yet the reasoning of Elihu makes mercy so remote and arbitrary that prayer becomes an impertinence. No doubt there are some cries out of trouble which cannot find response. But he ought to maintain, on the other hand, that if sincere prayer is addressed to God by one in sore affliction desiring to know wherein he has sinned and imploring deliverance, that appeal shall be heard. This, however, is denied. For the purpose of convicting Job Elihu takes the singular position that though there is mercy with God man is neither to expect nor ask it, that to make any claim upon Divine grace is impious. And there is no promise that suffering will bring spiritual gain. God has a right to afflict His creatures, and what He does is to be endured without a murmur because it is less than He has the right to appoint. The doctrine is adamantine and at the same time rent asunder by the error which is common to all Job’s opponents. The soul of a man resolutely faithful like Job would turn away from it with righteous contempt and indignation. The light which Elihu professes to enjoy is a midnight of dogmatic darkness. Passing to chapter 36, we are still among vague surmisings which appear the more inconsequent that the speaker makes a large claim of knowledge. "Suffer me a little and I will show thee, For I have somewhat yet to say on God’s behalf. I will fetch my knowledge from afar, And will ascribe righteousness to my Maker. For truly my words are not false: One that is perfect in knowledge is with thee." Elihu is zealous for the honour of that great Being whom he adores because from Him he has received life and light and power. He is sure of what he says, and proceeds with a firm step. Preparation thus made, the vindication of God follows-a series of sayings which draw to something useful only when the doctrine becomes hopelessly inconsistent with what has already been laid down. Behold God is mighty and despiseth not any; He is mighty in strength of understanding. He preserveth not the life of the wicked, But giveth right to the poor. He withdraweth not His eyes from the righteous, But, with kings on the throne, He setteth them up forever, and they are exalted. And if they be bound in fetters, If they be held in cords of affliction, Then He showeth them their work And their transgressions, that they have acted proudly, He openeth their ear to discipline And commandeth that they return from iniquity. "God despiseth not any"-this appears to have something of the humane breath hitherto wanting in the discourses of Elihu. He does not mean, however, that the Almighty estimates every life without contempt, counting the feeblest and most sinful as His creatures; but that He passes over none in the administration of His justice. Illustrations of the doctrine as Elihu intends it to be received are supplied in the couplet, "He preserveth not the life of the wicked, but giveth right to the poor." The poor are helped, the wicked are given up to death. As for the righteous, two very different methods of dealing with them are described. For Elihu himself, and others favoured with prosperity, the law of the Divine order has been, "With kings on the throne God setteth them up forever." A personal consciousness of merit leading to honourable rank in the state seems at variance with the hard dogma of the evil desert of all men. But the rabbi has his own position to fortify. The alternative, however, could, not be kept out of sight, since the misery of exile was a vivid recollection, if not an actual experience, with many reputable men who were bound in fetters and held by cords of affliction. It is implied that, though of good character, these are not equal in righteousness to the favourites of kings. Some errors require correction; and these men are cast into trouble, that they may learn to renounce pride and turn from iniquity. Elihu preaches the benefits of chastening, and in touching on pride he comes near the case of Job. But the argument is rude and indiscriminative. To admit that a man is righteous and then speak of his transgressions and iniquity, must mean that he is really far beneath his reputation or the estimate he has formed of himself. It is difficult to see precisely what Elihu considers the proper frame of mind which God will reward. There must be humility, obedience, submission to discipline, renunciation of past errors. But we remember the doctrine that a man’s righteousness cannot profit God, can only profit his fellow men. Does Elihu, then, make submission to the powers that be almost the same thing as religion? His reference to high position beside the throne is to a certain extent suggestive of this. "If they obey and serve God, They shall spend their days in prosperity And their years in pleasures. But if they obey not They shall perish by the sword, And they shall die without knowledge." Elihu thinks over much of kings and exaltation beside them and of years of prosperity and pleasure, and his own view of human character and merit follows the judgment of those who have honours to bestow and love the servile pliant mind. In the dark hours of sorrow and pain, says Elihu, men have the choice to begin life anew in lowly obedience or else to harden their hearts against the providence of God. Instruction has been offered, and they must either embrace it or trample it under foot. And passing to the case of Job, who, it is plain, is afflicted because he needs chastisement, not having attained to Elihu’s perfectness in the art of life, the speaker cautiously offers a promise and gives an emphatic warning. He delivereth the afflicted by his affliction And openeth their ear in oppression. Yea, He would allure thee out of the mouth of thy distress Into a broad place where is no straitness; And that which is set on thy table shall be full of fatness. But if thou art full of the judgment of the wicked, Judgment and justice shall keep hold on thee. For beware lest wrath lead thee away to mockery, And let not the greatness of the ransom turn thee aside. Will thy riches suffice that are without stint? Or all the forces of thy strength? Choose not that night, When the peoples are cut off in their place: Take heed thou turn not to iniquity, For this thou hast chosen rather than affliction. A side reference here shows that the original writer dealing with his hero has been replaced by another who does not realise the circumstances of Job with the same dramatic skill. His appeal is forcible, however, in its place. There was danger that one long and grievously afflicted might be led away by wrath and turn to mockery or scornfulness, so forfeiting the possibility of redemption. Job might also say in bitterness of soul that he had paid a great price to God in losing all his riches. The warning has point, although Job never betrayed the least disposition to think the loss of property a ransom exacted of him by God. Elihu’s suggestion to this effect is by no means evangelical; it springs from a worldly conception of what is valuable to man and of great account with the Almighty. Observe, however, the reminiscences of national disaster. The picture of the night of a people’s calamity had force for Elihu’s generation, but here it is singularly inappropriate. Job’s night had come to himself alone. If his afflictions had been shared by others, a different complexion would have been given to them. The final thrust, that the sufferer had chosen iniquity rather than profitable chastisement, has no point whatsoever. The section closes with a strophe ( Job 36:22-25 ) which, calling for submission to the Divine ordinance and praise of the doings of the Almighty, forms a transition to the final theme of the address. Job 36:1-33 ; Job 37:1-24 Job 36:26-33 ; Job 37:1-24 There need be little hesitation in regarding this passage as an ode supplied to the second writer or simply quoted by him for the purpose of giving strength to his argument. Scarcely a single note in the portion of Elihu’s address already considered approaches the poetical art of this. The glory of God in His creation and His unsearchable wisdom are illustrated from the phenomena of the heavens without reference to the previous sections of the address. One who was more a poet than a reasoner might indeed halt and stumble as the speaker has done up to this point and find liberty when he reached a theme congenial to his mind. But there are points at which we seem to hear the voice of Elihu interrupting the flow of the ode as no poet would check his muse. At Job 37:14 the sentence is interjected, like an aside of the writer drawing attention to the words he is quoting, -"Hearken unto this, O Job; stand still and consider the wondrous works of God." Again ( Job 37:19-20 ), between the description of the burnished mirror of the sky and that of the clearness after the sweeping wind, without any reference to the train of thought, the ejaculation is introduced, -"Teach us what we shall say unto Him, for we cannot order our speech by reason of darkness. Shall it be told Him that I speak? If a man speak surely he shall be swallowed up." The final verses also seem to be in the manner of Elihu. But the ode as a whole, though it has the fault of endeavouring to forestall what is put into the mouth of the Almighty speaking from the storm, is one of the fine passages of the book. We pass from "cold, heavy, and pretentious" dogmatic discussions to free and striking pictures of nature, with the feeling that one is guiding us who can present in eloquent language the fruits of his study of the works of God. The descriptions have been noted for their felicity and power by such observers as Baron Humboldt and Mr. Ruskin. While the point of view is that invariably taken by Hebrew writers, the originality of the ode lies in fresh observation and record of atmospheric phenomena, especially of the rain and snow, rolling clouds, thunderstorms and winds. The pictures do not seem to belong to the Arabian desert but to a fertile peopled region like Aram or the Chaldaean plain. Upon the fields and dwellings of men, not on wide expanses of barren sand, the rains and snows fall, and they seal up the hand of man. The lightning clouds cover the face of the "habitable world"; by them God judgeth the peoples. In the opening verses the theme of the ode is set forth-the greatness of God, the vast duration of His being, transcending human knowledge. "Behold God is great and we know Him not, The number of His years is unsearchable." To estimate His majesty or fathom the depths of His eternal will is far beyond us who are creatures of a day. Yet we may have some vision of His power. Look up when rain is falling, mark how the clouds that float above distil the drops of water and pour down great floods upon the earth. Mark also how the dark cloud spreading from the horizon obscures the blue expanse of the sky. We cannot understand; but we can realise to some extent the majesty of Him whose is the light and the darkness, who is heard in the thunder peal and seen in the forked lightning. "Can any understand the spreadings of the clouds, The crashings of His pavilion? Behold He spreadeth His light about Him; And covereth it with the depths of the sea. For by these judgeth He the peoples; He giveth meat in abundance." Translating from the Vulgate the two following verses, Mr. Ruskin gives the meaning, "He hath hidden the light in His hands and commanded it that it should return. He speaks of it to His friend; that it is His possession, and that he may ascend thereto." The rendering cannot be received, yet the comment may be cited. "These rain clouds are the robes of love of the Angel of the Sea. To these that name is chiefly given, the ‘spreadings of the clouds,’ from their extent, their gentleness, their fulness of rain." And this is "the meaning of those strange golden lights and purple flushes before the morning rain. The rain is sent to judge and feed us; but the light is the possession of the friends of God, that they may ascend thereto.-where the tabernacle veil will cross and part its rays no more." The real import does not reach this spiritual height. It is simply that the tremendous thunder brings to transgressors the terror of judgment, and the copious showers that follow water the parched earth for the sake of man. Of the justice and grace of God we are made aware when His angel spreads his wings over the world. In the darkened sky there is a crash as if the vast canopy of the firmament were torn asunder. And now a keen flash lights the gloom for a moment; anon it is swallowed up as if the inverted sea, poured in cataracts upon the flame, extinguished it. Men recognise the Divine indignation, and even the lower animals seem to be aware. "He covereth His hands with the lightning, He giveth it a charge against the adversary. Its thunder telleth concerning Him, Even the cattle concerning that which cometh up." Continued in the thirty-seventh chapter, the description appears to be from what is actually going on, a tremendous thunderstorm that shakes the earth. The sound comes, as it were, out of the mouth of God, reverberating from sky to earth and from earth to sky, and rolling away under the whole heaven. Again there are lightnings, and "He stayeth them not when His voice is heard." Swift ministers of judgment and death they are darted upon the world. We are asked to consider a fresh wonder, that of the snow which at certain times replaces the gentle or copious rain. The cold fierce showers of winter arrest the labour of man, and even the wild beasts seek their dens and abide in their lurking places. "The Angel of the Sea," says Mr. Ruskin, "has also another message, -in the ‘great rain of His strength,’ rain of trial, sweeping away ill-set foundations. Then his robe is not spread softly over the whole heaven as a veil, but sweeps back from his shoulders, ponderous, oblique, terrible-leaving his sword arm free." God is still directly at work. "Out of His chamber cometh the storm and cold out of the north." His breath gives the frost and straitens the breadth of waters. Towards Armenia, perhaps, the poet has seen the rivers and lakes frozen from bank to bank. Our science explains the result of diminished temperature; we know under what conditions hoar frost is deposited and how hail is formed. Yet all we can say is that thus and thus the forces act. Beyond that we remain like this writer, awed in presence of a heavenly will which determines the course and appoints the marvels of nature. "By the breath of God ice is given, And the breadth of the waters is straitened. Also He ladeth the thick cloud with moisture, He spreadeth His lightning cloud abroad; And it is turned about by His guidance, That it may do whatsoever He commandeth Upon the face of the whole earth." Here, again, moral purpose is found. The poet attributes to others his own susceptibility. Men see and learn and tremble. It is for correction, that the careless may be brought to think of God’s greatness, and the evildoers of His power, that sinners being made afraid may turn from their rebellion. Or, it is for His earth, that rain may beautify it and fill the rivers and springs at which the beasts of the valley drink. Or, yet again, the purpose is mercy. Even the tremendous thunderstorm may be fraught with mercy to men. From the burning heat, oppressive, intolerable, the rains that follow bring deliverance. Men are fainting for thirst, the fields are languishing. In compassion God sends His great cloud on its mission of life. More delicate, needing finer observation, are the next objects of study. "Dost thou know how God layeth His charge on them, And causeth the light of His cloud to shine? Dost thou know the balancings of the clouds, The wondrous works of Him who is perfect in known edge?" It is not clear whether the light of the cloud means the lightning again or the varied hues which make an Oriental sunset glorious in purple and gold. But the balancings of the clouds must be that singular power which the atmosphere has of sustaining vast quantities of watery vapour-either miles above the earth’s surface where the filmy cirrhus floats, dazzling white against the blue sky, or lower down where the rain cloud trails along the hill tops. Marvellous it is that, suspended thus in the air, immense volumes of water should be carried from the surface of the ocean to be discharged in fructifying rain. Then again:- "How are thy garments warm When the earth is still because of the south wind?" The sensation of dry hot clothing is said to be very notable in the season of the siroccos or south winds, also the extraordinary stillness of nature under the same oppressive influence. "There is no living thing abroad to make a noise. The air is too weak and languid to stir the pendant leaves even of the tall poplars." Finally the vast expanse of the sky, like a looking glass of burnished metal stretched far over sea and land, symbolises the immensity of Divine power. "Canst thou with Him spread out the sky Which is strong as a molten mirror? And now men see not the light which is bright in the skies: Yet the wind passeth and cleanseth them." It is always bright beyond. Clouds only hide the splendid sunshine for a time. A wind rises and sweeps away the vapours from the glorious dome of heaven. "Out of the north cometh golden splendour"-for it is the north wind that drives on the clouds which, as they fly southward, are gilded by the rays of the sun. But with God is a splendour greater far, that of terrible majesty. So the ode finishes abruptly, and Elihu states his own conclusion:- "The Almighty! we cannot find Him out; He is excellent in power. And in judgment and plenteous justice; He will not afflict. Men do therefore fear Him; He regardeth not any that are wise of heart." Is Job wise in his own conceit? Does he think he can challenge the Divine government and show how the affairs of the world might have been better ordered? Does he think that he is himself treated unjustly because loss and disease have been appointed to him? Right thoughts of God will check all such ignorant notions and bring him a penitent back to the throne of the Eternal. It is a good and wise deduction; but Elihu has not vindicated God by showing in harmony with the noblest and finest ideas of righteousness men have, God supremely righteous, and beyond the best and noblest mercy men love, God transcendently merciful and gracious. In effect his argument has been-The Almighty must be all righteous, and any one is impious who criticises life. The whole question between Job and the friends remains unsettled still. Elihu’s failure is significant. It is the failure of an attempt made, as we have seen, centuries after the Book of Job was written, to bring it into the line of current religious opinion. Our examination of the whole reveals the narrow foundation on which Hebrew orthodoxy was reared and explains the developments of a later time. Job may be said to have left no disciples in Israel. His brave personal hope and passionate desire for union with God seem to have been lost in the fervid national bigotry of post-exilic ages; and while they faded, the Pharisee and Sadducee of after days began to exist. They are both here in germ. Springing from one seed, they are alike in their ignorance of Divine justice; and we do not wonder that Christ, coming to fulfil and more than fulfil the hope of humanity, appeared to both the Pharisee and Sadducee of His time as an enemy of religion, of the country, and of God. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Elihu also proceeded and said. Job 36:1-4 The portrait of a true preacher Homilist. I. THE SIDE HE HAS TO TAKE. "I have yet to speak on God's behalf." Sin is a controversy with God. The true preacher has to take the side of God in the discussion. 1. He has to defend the procedure of God. He has to justify the ways of heaven. 2. He has to vindicate the character of God. The true preacher has to clear his Maker of all ungodly accusations. 3. He has to enforce the claims of God. His claims to their supreme love and constant obedience. 4. He has to offer the redemption of God. To show forth the wonderful mercy of God in Christ Jesus. II. THE KNOWLEDGE HE HAS TO COMMUNICATE. "I will fetch my knowledge from afar." Literally, the true preacher has to fetch his "knowledge from afar." 1. "From afar" in relation to the intuitions of men. The facts of the Gospel lie far away from the inbred sentiments of the human soul. 2. "From afar" in relation to the philosophical deductions of men. Human reason could never discover the essential truths of the Gospel. 3. "From afar" in relation to the natural spirit of men. III. THE PURPOSE HE HAS TO MAINTAIN. "I will ascribe righteousness unto my Maker." Elihu's purpose seemed to be, to demonstrate to Job that God was righteous in all His ways, and worthy of his confidence. With this conviction he will show — 1. That no suffering falls on any creature more than he deserves. 2. That no work is demanded of any creature more than he can render. IV. THE FAITHFULNESS HE HAS TO EXHIBIT. "Truly my words shall not be false: He that is perfect in knowledge is with thee." ( Homilist. ) Behold, God is mighty and despiseth not any. Job 36:5 The law of reverence W. A. Gray. Contempt, whether of men or of things, is a feeling that is alien to God. With Him there is no littleness; He neither spurns, nor slights, nor disregards. And the reason is that He is so mighty. I. GOD IS GREAT IN INTELLIGENCE AND DESPISETH NOT. How great that intelligence is, in its reach, in its grasp, in its certainty, the Scriptures keep continually before us. He whom we worship is the "Only Wise." God sees things not only in themselves, but in their connections, sources, and results; sees them with all those secret accompaniments that make matters that are apparently trivial really significant and momentous. Therefore, though man may be careless, he cares; what man holds lightly, he esteems. We argue from the inerrancy of the Divine judgment. We found on the comprehensiveness of the Divine mind. God is great in knowledge and despiseth not, depreciating neither person nor tiring. II. GOD IS GREAT IN HOLINESS AND DESPISETH NOT. He is so pure and exalted a moral Being Himself, He must needs hold everything of importance into which the moral element enters. Take the minutest moral deflection. He cannot think lightly of that. Sin is sin, whatsoever its scale. He cannot think lightly of the least moral aspiration. The feeblest of our longings, the stretching of a hand, the breathing of a sigh, the dropping of a tear, are matters of interest and importance to Him whose kingdom is a kingdom of uprightness, and who longs for that kingdom to come in the hearts and lives of men. The righteous Lord loveth righteousness. His very purity is a sure guarantee that the yearnings and the strivings of a sin-weary heart will always be precious in His sight. Then beware of contempt. Do not belittle the moral realities. Do not belittle sin. Too often we meet goodness with a spirit of levity. III. GOD IS GREAT IN HIS LOVE AND DESPISETH NOT. 1. The greatness of God's love is a pledge that He will not despise the least or the lowliest disciples. He is not the God of the strong merely, He is the God of the weak. 2. The greatness of God's love is a pledge that He does not despise the least or the lowliest needs. 3. The greatness of God's love is a pledge that He will not despise the least and lowliest services. Whatsoever love offers, love will value, love will store up, and love will reward. Two practical lessons.(1) Observe the light which the text casts on the dignity of everyday life. It illumines our homeliest tasks. Do not think lightly of the homeliest kindnesses.(2) The principle also throws light on the nearness and sympathy of God. He despiseth not little things, therefore consult Him about little things. ( W. A. Gray. ) "He despiseth not any" W. M. Statham. It is a poor result of vast wealth. or great learning, or cultivated taste, when a man affects superiority and despises others. True wisdom should make us humble, not haughty. God is mighty. Yet His power is the omnipotence of right, and truth, and love. God's infinite might has co-existent with it, infinite right and infinite love. This wonderful combination in the Divine character is now before us. 1. Behold this combination in the lower orders of creation. The minutest insects are as well provided for as the cattle on a thousand hills. Compared with man, what are they? Yet God despiseth them not. 2. In the revelation of His Word. All language does but poorly express the great thoughts of God. Yet He condescends to all degrees of thought, The old philosophers concealed their thoughts from common people. 3. In the subjects of the Divine regard. Men are in danger of despising each other. God despiseth not any. 4. In the incarnate life of Christ, how near He seems to come to men! It would not be difficult to survey Hebrew society, and pick out the despised classes — lepers, lost women, publicans. Jesus came very near to the weak and weary, the reviled and persecuted, and they found recovery and rest in Him. 5. In the agencies He employs, God does not pass by His own best materials among men; but He uses the humble prayer of a desolate widow, or the effort of some silent worker, who speaks a word for the Master in quiet places of the city. In the moral world there is no need to despise the day of small things. 6. In the sacrificial atonement of Christ. The magnet of the Cross meets all conditions of men, all types of character, all degrees of education, all depths of ignorance, all forces of rebellion and self-will. 7. In the great gathering of the redeemed. There the rich and the poor, the master and the servant, meet together. Jesus is Lord and brother of men. Deity is linked with humanity in the marks and memories of the manger, the carpenter's home, and the Cross. Many who have had scant mercy from man, will enjoy there the triumphs of the mercy of God in Christ. ( W. M. Statham. ) None overlooked You can buy complete sets of all the flowers of the Alpine district at the hotel near the foot of the Rosenlaui glacier, very neatly pressed and enclosed in cases. Some of the flowers are very common, but they must be included, or the fauna would not be completely represented. The botanist is as careful to see that the common ones are there, as he is to note that the rarer specimens are not excluded. Our blessed Lord will be sure to make a perfect collection of all the flowers of His field, and even the ordinary believer, the everyday worker, the common convert, will not be forgotten. To Jesus' eye, there is beauty in all His plants, and each one is needed to perfect the fauna of paradise. May I be found among His flowers, if only as one Out of myriad daisies, who with sweet simplicity shall look up and wonder at His love forever. ( C. H. Spurgeon . ) God's reverence for man J. Pearce. No one renders a better service to his fellows than he who leads them to a true conception of the character and purpose of God. No one has been so grievously misunderstood, caricatured, and aspersed as God. Men have looked at Him with sceptical eyes, melancholy eyes, sin-damaged eyes, tear-filled eyes, and many of their readings have been grotesque, unsatisfactory, and mischievous. How much misery has resulted froth the thought that God is impersonal — that the throne of the universe is without a King, that we are in the hands of a remorseless fate, that blind forces are evermore giving us shape, that we are accountable to no authority beyond ourselves! How much misery has resulted from the thought that God is cruel! Some have imagined God a merciless monster, an infinite detective, a harsh taskmaster, a vindictive gaoler. How much evil has been caused by the thought that God is exclusive — that only a select number are His children, that for the rest He has no love, no care, no blessing! How much evil has been caused by the thought that God is indifferent, that He dwells in splendid isolation, too self-absorbed to heed man's anguish, to ease his woes, redress his wrongs! Here, then, is our thought — God has a profound reverence for man; and this is so because of His unequalled greatness. This we know runs counter to our general way of thinking. We think of greatness as isolating, separating, and not as uniting men. We think contempt a proper sort of thing, and not often do we see greatness and gentleness going together. Our great teacher John Ruskin says "One of the signs of high breeding in men generally will be their kindness and mercifulness." And Shakespeare says: "Mockery is the fume of little hearts." Now, whatever we may find in men, we see that the greatness of God is not aloofness, not high disdain, not proud contempt, but infinite love, eternal compassion, omnipotent tenderness, absolute devotion to man's interests. Behold, God is mighty — so mighty that we are awed as we think of Him. But He despiseth not, for in Him might and mercy are combined. This is an oft-recurring note of the Bible. "I will sing of Thy power," says the Psalmist, but he adds, "Yea, I will sing aloud of Thy mercy." And again, "He telleth the number of the stars, He calleth them all by their names." But what says the context: "He healeth the broken in heart; He bindeth all their wounds." Oh, beautiful juxtaposition of power and tenderness, knowledge and grace. God does not despise any person. No human soul is valueless in the eye of God; it is more than all else to Him — the jewel of priceless value, the gem of peerless worth. Disparagement of man has been a note of all times, and not least of our own. Man's contempt for man finds luxuriant expression, and all its signs are ugly. Sometimes we see men despising others because of their poverty. Not for this reason does God despise men. Among the indigent He has found His princeliest souls, His most faithful servants. The ban of poverty is nothing to Him. Sometimes we see men despising others because they are commonplace. The world swarms with the colourless, the insignificant, the inept, the failing. Not so does God regard men. The colourless are full of suggestions to Him; the commonplace all have a place in His great heart. He does not measure men superficially, but radically. He takes note, not of the accidental, but of the essential. God is willing to take in hand the inept, the unbrilliant, the unpromising, and to bring their lives to an undreamt-of glory and greatness. Sometimes we see men despising their fellows because of their sinfulness. Man never appears so mean and worthless as when his sin is obvious. He, to whom sin is most offensive; He, whom it has cost more than anyone, despiseth not any sinner. He loves the sinner in spite of his sin, for love sees what nothing else can see. It is in Jesus Christ we see this truth best illustrated. He went straight to the worst. He touched the outcast, and he became a denizen of God's Kingdom. More than comforting is the precious truth that no soul is God-despised. He who despiseth not any person does not despise our desires. How often we despise ourselves because of the paucity of our good desires, or else on account of their feebleness. Well, we may sit in stern judgment on ourselves, and it is well, perhaps, we do so, but God despiseth not any desire. And God does not despise any service. Sometimes we disparage our services. We think them slight, imperfect, obscure. God never overlooks the quiet, obscure workers. Do not despise yourself. Are you poor? So have been earth's noblest children, so have been the peers of piety. Are you sinful? Thank God for the consciousness of your sin; it is a stepping-stone to salvation. Remember, the Church is made up of transmuted failures. God gives to men a second chance, and He delighteth in mercy. Do not despise your fellows. Moreover, it is ours to make it as easy as possible for every prodigal son of our Father to come home. Do not despise God. The adjuration is not unnecessary. Alas! this is the fatal fault of men; they disesteem their Maker, Redeemer, Friend. The Apostle asks: "Despisest thou the riches of His goodness and forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance?" ( J. Pearce. ) Then He sheweth them their work, and their transgression that they have exceeded. Job 36:9 Showing up our transgressions B. Beddom,, M. A. I. GENERAL REMARKS ON THE TEXT. 1. Sin is properly attributable to man. It is "their work." If God suffers moral evil to exist, He is not the author of it. Satan may tempt, but cannot constrain to the commission of sin. The whole guilt of it lies upon the offender. It first exists as simple apprehension, is then approved, and, being conceived in the heart, it brings forth actual transgression, until it is finished in death. 2. It is the prerogative of God effectually to convince men of sin; or, "to show unto them their work." No man ever saw his sinfulness in a proper light until it was thus discovered to him. 3. The Lord frequently imparts this knowledge in a season of affliction: "then" it shows unto men their work. It was in deep adversity that Job was made to possess the iniquities of his youth, to recollect what had been long forgotten, and to feel the burden of his guilt. 4. The knowledge of our sinfulness is necessary to true repentance, and to our believing in Christ for eternal life. Sorrow for sin, confessing and forsaking it, will be the immediate effect. An irreconcilable hatred to sin, and an earnest desire to have it mortified and subdued, will be the necessary consequence of a true conviction of its evil nature. II. IN WHAT RESPECTS THE LORD MAY BE SAID TO "SHOW UNTO MEN THEIR TRANSGRESSIONS." 1. He makes known to them the fact that they are sinners, and that their transgressions are their own. 2. The Lord convinces them not only of the fact, but also of the evil of sin, and causes them to repent of that, as well as of its consequences. 3. When persons are truly convinced Of sin, the Lord not only shows them their work end their transgression, but also" that they have exceeded." They are made to see that they have sinned with a high hand. God employs various means, and accompanies them with various effects. God often renews the discovery of sin in our later experience. ( B. Beddom,, M. A. ) He openeth their ear to discipline. Job 36:10 Discipline Joseph Irons. 1. Notice the discipline which God uses in His family. Many of us are froward children and need discipline. Job needed it, and had it; we are not told why, except that God meant to try his graces, and bring them into exercise. Paul was disciplined, and if he had not been well-disciplined, he would never have been such a scholar. The first feature in God's discipline for His family is what Paul calls, "apprehending them." A laying fast hold of conscience. Has Jesus apprehended you? This apprehending is sometimes very severe discipline. The next feature of discipline is translation. He translates the poor sinner out of darkness into the kingdom of His dear Son. There shall be transformation as well as translation. The discipline which our God exercises in His Church is for the express purpose of exercising all the graces that He imparts to the soul. By discipline Jehovah nourishes His own life in the souls of His children. By this discipline, decision of character is effected. 2. The obedience to be effected. "He openeth their ears to discipline." Jehovah opens the ears of His people to discipline in such wise as that they shall oven wait and listen for more discipline — more of the exercise of Divine wisdom and power, to carry out His wise purposes and designs. The teaching of Jehovah goes on thus blessedly in the experience of His people: for it is written, "All thy children shall be taught of the Lord, and great shall be their peace." ( Joseph Irons. ) The advantages of affliction Robert Alder. It is assumed in the text that the righteous may experience painful changes, severe afflictions — great calamities may overtake them. Some of the advantages of these afflictions we consider. 1. Afflictions tend to promote self-knowledge by leading to serious and faithful self-examination. 2. Afflictions tend to soften and humble the mind, and dispose us to confess, to bewail, and to forsake our transgressions. 3. Afflictions tend to promote our instruction in righteousness. 4. Afflictions tend to promote our entire sanctification, and, if patiently endured, will issue in everlasting glory. But afflictions are not necessarily salutary. Sometimes they are not improved; and when they are not improved, instead of being a blessing they are indeed a curse. ( Robert Alder. ) Out of the strait into a broad place. Job 36:16 An invitation to straitened souls J. Caughey. What is literally straitness? The word "strait" means "narrow." The place between two mountains or two seas is a strait or narrow passage. A strait implies a difficulty of choice. "I am in a strait betwixt two." We say of a man, when he cannot pay his debts, that he is in straitened circumstances. Other countries have similar terms. In Scotland they say "pinched," or "hampered," in America that "he has a hard row to hoe," alluding to the hoeing of sugar or corn. We say a man is in a strait when he has a large family and a small income. As strait places are unpleasant in temporal circumstances, they are also unpleasant in spiritual affairs. Then pray "Bring me out of a strait place tonight." 1. One reason is, that the grand design of Christ may be answered. 2. Another reason is, that our heavenly Father wants to take us into a broad place. 3. His desire is, that we should be contented with all our circumstances. "Contentment is great gain." ( J. Caughey. ) Because there is wrath. Job 36:18 The wrath of God Homilist. The language of the text may be spoken to every impenitent and unbelieving sinner of the human race. I. THE ACTUAL. "There is wrath." 1. This wrath is Divine. By virtue of God's perfection He is in the possession of an emotional nature, He has the attribute of wrath. Instead of this property being inconsistent with the other attributes of God, it is absolutely necessary to constitute Him morally perfect. This wrath is undoubtedly a great reality. 2. This wrath is merited. Sin merits wrath. Sin is the wrong act of a moral substance, a substance in the possession of free-will. In this act there are rebellion, robbery, and ingratitude. Hence sin merits the Divine indignation. Hence, wherever there is sin there is also suffering. 3. This wrath is impartial. It has been revealed from heaven against angels and against men, without respect of person. It has been revealed against every sinful act of every sinful being. II. THE PROBABLE. There may be destruction. "Beware lest He take thee away with His stroke." 1. He hath power to do it. 2. He has threatened to do so. 3. Some who were as near saved as you have been lost. III. THE IMPOSSIBLE. There cannot be deliverance. "Then a great ransom cannot deliver thee," literally, "cannot turn thee aside." Deliverance is impossible — 1. By a great ransom of material wealth. Though we could give mines of gems, oceans of pearls, worlds of gold and silver, yet such a ransom price could not deliver us. 2. By a great ransom of animal life. 3. By the ransom of the Highest, Christ Jesus. "Christ gave Himself a sacrifice for us." ( Homilist. ) Divine anger Homilist. 1. There is "wrath" in the government of God. 2. This "wrath" may overtake the sinner any moment. 3. When it overtakes him in this way, he has no means of deliverance. ( Homilist. ) Solemn warning Sketches of Four Hundred Sermons. Whether these words were suited to the ease of Job or not, they are certainly applicable to all impenitent sinners, and contain — I. AN IMPORTANT ASSERTION. "Because there is wrath." From this declaration it is evident that it has been known from the earliest ages that God is displeased with sin, and has often revealed His anger against the ungodliness of men. 1. This assertion must be explained. The anger, hatred, and wrath of God are not impure passions in Him, as they are in man. All who violate the precepts of His law become obnoxious to its awful penalties, and justly incur the punitive wrath of the Divine Lawgiver ( Romans 2:3-9 ). 2. This assertion must be confirmed. This is evident from the Scriptures, which assure us that the Lord is "angry with the wicked." II. AN AFFECTIONATE ADMONITION. 1. The exercise of caution. "Beware!" Deeply consider your state and character before God — remember your awful responsibility, and the intimate connection which subsists between a state of mortal probation and eternal retribution ( Galatians 6:7, 8 ); be wise, and know the day of your visitation. 2. The pursuit of salvation. An apprehension of Divine wrath should induce a diligent use of the means appointed for our deliverance; this is the only way of being rescued from sin and ruin. III. AN IMPRESSIVE ARGUMENT; "Lest He take thee away," etc. 1. The sinner's punishment is inevitable. "Lest He take thee away with His stroke." Incorrigible impenitence leads to unavoidable ruin ( Romans 6:21 ); sin will surely find us out, "for the wicked shall not go unpunished." His stroke signifies a sudden calamity or awful judgment. Such was the deluge — the overthrow of Sodom and Gomorrah — the punishment of Korah, Dathan, and Abiram — the death of Herod, Ananias, and Sapphira, etc. ( Genesis 7 and Genesis 19:27-29; Numbers 16:31-33 ; Acts 5:1-10 and Acts 12:20-23). 2. The sinner's punishment is irremediable. "Then a great ransom cannot deliver thee." To ransom is to deliver, either by price or by power. The present life is the only day of salvation. There is no Redeemer for the finally lost. They have nothing to offer for their ransom, nor can any possible price purchase, or power rescue them from interminable perdition. What, then, is our present state? ( Sketches of Four Hundred Sermons. ) Take heed; regard not iniquity; for this hast thou chosen rather than affliction. Job 36:21 Affliction better than sin R. Walker. Elihu rebukes Job with a becoming dignity, for some rash and unadvised speeches which the severity of his other friends, and the sharpness of his own anguish, had drawn from him, and particularly cautions him in the passage before us. Illustrate and prove the general proposition, that there can be no greater folly than to seek to escape from affliction by complying with the temptations of sin. That the greater part of mankind are under the influence of a contrary opinion, may be too justly referred from their practice. How many have recourse to sinful pleasures to relieve their inward distress. In order to evade sufferings for righteousness' sake, thousands make shipwreck of faith and a good conscience, through sinful compliances with the manners of the world. 1. Sin separates us from God, the only source of real felicity. That man is not sufficient to his own happiness is a truth confirmed by the experience of all who have candidly attended to their own feelings. This makes men seek resources from abroad, and fly to pleasures and amusements of various kinds, to fill up the blanks of time, and divert their uneasy reflections. God alone can be the source of real happiness to an immortal soul. Sin bereaves the soul of man of this its only portion. Afflictions are often the means of bringing the soul nearer to Him. 2. Affliction may not only consist with the love of a father, but may even be the fruit of it. "Whom the Lord loveth He chasteneth." A good man may even glory in tribulation. But sin is always both evil in its nature, and pernicious in its effects. 3. Sin is evil whether we feel it or not, and worst when we are most insensible of it. To be past feeling, in this respect, is the worst woe we can possibly bring upon ourselves. Affliction, though a bitter, is a salutary medicine. It is the discipline by which we are trained to glory, honour, and virtue. The greatest error we can fall into, is that of taking this world for the place of our rest. To cure this fatal mistake, God visits us with affliction. 4. In afflictions we are commonly passive, but always active in sin. The one is left to our choice, the other is not. When we suffer in the cause of virtue, we are in the hand of our most faithful and everlasting friend; but when we sin, in order to avoid suffering, we commit ourselves into the hands of that malicious and cunning enemy, who goeth about seeking whom he may devour. 5. The evil of affliction is of short duration, but that of sin perpetual. ( R. Walker. ) Caution against losing the crown through fear of the cross R. W. Dibdin, M. A. Three things to be observed in Job's case. 1. Job, before his afflictions, is called a man "perfect and upright," one that feared God, and eschewed evil: that is, both a moral man and a pious man. Before anyone may suppose that the lamentations of Job suit his case, he must be clear that he has lived like Job. 2. A great part of Job's complaints are made in answer to the three friends. Whatever Job's sin was, it was not hypocrisy. No wonder that when accused, Job should break out in strong cries of grief, defend his innocence, and hold fast his integrity. 3. Some of Job's complaints are absolutely sinful; they are murmurings of self-righteousness and rebellion. Job would not submit to the chastisement of God. The other three had accused Job falsely, but Elihu accused him justly. If any take comfort from reading these sinful complaints of Job, and think that, because Job complained in the way he did, they may do the like, they are greatly mistaken. And if any go further and think that because, like Job, they utter sinful complaints, like him too they shall be pardoned and accepted in the end, they are yet more mistaken. Unless they are brought, like the penitent patriarch, to see and confess with self-abhorrence the sinfulness of their murmurs, those complaints will be the ruin of their souls, even though they may be expressed in simple language. It is owned that it is hard to bear affliction. A wounded spirit is tempted to breathe hard sayings against God. But a child of God will not indulge such a temper. He will know the wickedness of it. There are many, however, who do not murmur against God's dealings with them, who may still be accused of choosing iniquity rather than affliction. In truth, it may be charged against all unconverted men. There is an affliction which all who live in a careless, unconverted state must suffer before they can have any hope of salvation. To everyone whose conscience tells him that he has not yet been brought to a sense of the exceeding sinfulness of sin, the word of the Lord is, "Take heed." It would be a false and unscriptural representation of Christ and religion, to make it appear a light or an easy thing to be His disciple. And he who does not find it a life of constant struggle and watchfulness, of difficulty and self-denial, may be certain that he is altogether mistaken if he thinks he is a believer. Let no man flatter himself that the way to glory is a path strewed with flowers, one in which he may take his fill of pleasure and indulge his indolence. The true profession of Christianity is inseparable from suffering. It would be well for all those who are living in security, who have no fear for the safety of their souls, if they would examine the grounds of their confidence, and ask themselves in what way they bear their cross daily? What afflictions of the righteous fall to their lot? If they find that they really are not bearing the cross; that they are suffering none of the "afflictions of the righteous," they may be sure that their confidence is not the assurance of faith, but the presumption of ignorance...It generally happens that a believer's comforts and spiritual consolations rise higher in proportion to his trials and conflicts. ( R. W. Dibdin, M. A. ) Who teacheth like Him? Job 36:22 God's teaching, our example T. Hughes. The God of the Bible is represented to us under different names and views peculiar to Himself. He is represented to us as the source and comprehension of all truth, goodness, happiness, and glory. When we try to reduce our conception of God to a finite form, the best conception we can form of Him is the highest combination of all the attributes that are good, pure, and glorious. We now view Him as our Divine Teacher. I. THE TEACHING CHARACTER OF THE DIVINE ORDER. The teaching intention is seen everywhere in the established economy of the whole arrangement of the constitution of the universe. It is not an arrangement to be noticed here and there, but a matter of law and universality, unchangeable and regular. The whole range and laws of nature, the whole animal economy — providence, revelation, Christianity, and the whole works of God as known to us — have a teaching commission. All have their science to make known to men; all have their influence in the moulding of human character. Everything has its message; everything is backed by Divine law and authority. This order is intended, in its teaching power, to lead and reunite us with the source and end of our life, and thus to realise the chief good of our being. 1. The supreme order of which we are subjects is one of universal relation and dependence. Illustration: relation of parent and child. One is made to teach, and the other to be taught. 2. As a teaching power, the order of which we are subjects is one of advancement. The whole is intended to advance. The order of God is ever forward. 3. The order under which we live is one of universal and unending obligation. A condition of dependence is one of obligation. To our obligation there is neither limit nor end. All we have are things to fulfil our obligation with, and the degree of our possession is the limit of our obligation. 4. The order in which we are established is one of useful purpose in its laws and provisions. The high design is to fit all its dependent creatures for the end of their being. The order of God intends to economise all its gifts and talents. No talent is to be buried, no power is to lie dormant, no plot uncultivated, and no opportunity unemployed. All are fitted for themselves, for one another, and all to show the praise of the great teacher Himself. 5. The teaching order of God has fit and sufficient resources to meet its requirements, and fulfil its designs. Everything is an educational link to some higher development. The order of God has everything in itself to make it complete. He requires no foreign element. All perfect order precludes the possibility of deficiency, or any goodness outside itself. II. GOD'S TEACHING IS OUR PATTERN TO FOLLOW. All men require much teaching themselves before they are competent to teach others. Teaching is Divine. 1. God's teaching is our pattern in the kindness of its execution. There is nothing harsh and oppressive in the teachings of God. He allures by promises, and leads on by the cords of tenderness and love; giving us a pattern how to teach those who are under our care and our charge. 2. The teaching of God is one of repeated application. God repeats His calls and applications. If one way and means are not effectual, He tries and uses others. 3. The Divine teaching is one of rule and order. Every period has its work, every work has its laws, and every act its certain and fit results. Constancy is one rule. Attention to small points is another. Earnest action is another. Every power must act its part. 4. The teaching of God is one of gradual advancement. Our wants and capacities, in the order of being, keep pace with each other. When one is small, the other is not great; and as one increases the other advances. God suits His teaching to our wants and powers. 5. God's teaching contains in it hard lessons for us in our present state and condition. 6. God teaches, by suitable means, to accomplish the end He has in view. III. THE AIM AND END OF DIVINE TEACHING. Wisdom is right in the end in view, and the means used to obtain it. One end is — to teach us self-insufficiency and trust in Him. Another, to teach us the evil of disobe

36:1-4 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. 36:5-14 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. 36:15-23 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. 36:24-33 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.