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詩歌・知恵文学 3–37章: ヨブと友人たちの対話

正しい人の苦しみが深い問いを投げかけ、神はご自身を示すことによってそれに答えられます。

ヨブは非の打ちどころのない人でしたが、財産も子どもたちも健康も失います。三人の友人が慰めに来ますが、彼らはヨブの苦しみは罪に対する罰に違いないと言い張ります。ヨブは自分の潔白を訴え、神の前で自分の言い分を述べたいと切望します。

著者: 不明 · 年代: 不明（族長時代が舞台）

書の概要・アウトライン・鍵となる聖句
ヨブ記 26 JLB
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1ヨブの返答。 2「そろいもそろって、なんという人たちだ。 苦しみの中にいるこの私を、 こんなにも励まし、助けてくれるとは。 3思慮の足りない私を、ご親切にも、 いろいろ教え導いてくれたわけだ。 4いったい、そんな才知あふれるこざかしい考えを どうやって思いついたのか。 5-6 死者は裸のまま神の前で震えている。 7神はからっぽの空間に天を張り、 何もないところに地をつるす。 8神は雨を厚い雲に包み込むが、雲は裂けない。 9また、雲で御座を覆い、 10海の境界線を決め、昼と夜の境目を設けた。 11神がしかると、天の柱は大揺れに揺れる。 12神の力によって、海は鎮まる。 神は海の高ぶりを打ち砕く名人なのだ。 13天は神の御霊によって美しく晴れ渡る。 神はまた、素早くはって逃げる蛇を刺し殺す。 14こんなことは神にすればほんの小さなことで、 御力がかすかにささやいただけにすぎない。 まして、神が大声を出したとしたら、 だれがそれに耐えられるだろう。」
注解 4
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Benson
Job 26
Benson Commentary Job 26:1 But Job answered and said, Job 26:1 . But Job answered and said — Job, finding his friends quite driven from their strong hold, and reduced to give up the argument, now begins to triumph, Job 26:2-3 . He tells them, if the business was to celebrate the power and wisdom of the Almighty, he could produce as many shining instances of it as they could; but, at the same time, he intimates that their behaviour was mean, after so great a parade of wisdom as they had exhibited, to shelter themselves at last behind the power of God, rather than generously give up an argument which they were unable to maintain, and acquit him of a suspicion which they were not capable of supporting by a conviction. — Heath. Job 26:2 How hast thou helped him that is without power? how savest thou the arm that hath no strength? Job 26:2 . How hast thou helped him, that is without power? — Thou hast helped excellently! It is an ironical expression, implying quite the contrary, that he had not helped at all. As if he had said, I am a poor helpless creature, my strength and spirits are quite broken with the pains of my body, and the perplexities of my mind; and humanity and religion should have taught thee to support and comfort me, with representations of the goodness and promises of God, and not to terrify and overwhelm me with displaying his sovereign majesty, his glorious holiness, and inflexible justice, the thoughts whereof are already so discouraging and dreadful to me. Job 26:3 How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is? Job 26:3 . How hast thou counselled him that hath no wisdom? — Me, whom thou takest to be void of understanding, and whom, therefore, thou oughtest to have instructed with wholesome counsels, instead of those impertinent discourses which thou hast delivered. But, as the words, him that hath, are not in the original, the text would be better rendered, Why dost thou counsel without wisdom? And how hast thou plentifully declared the thing as it is? — And the essence, truth, or substance, (so the word ??????? , vethushiah, signifies,) namely, of the thing in question between us, in abundance thou hast made known; thou hast spoken the whole truth, and nothing but the truth, and all that can be said in the matter! A most wise and profound discourse thou hast made, and much to the purpose! An ironical expression as before. But the word ??? , la-rob, which we translate, plentifully, or, in abundance, may be read, la-rib, to contention: and then the clause will bear a clearer sense, thus: Why dost thou discover truth or wisdom for the sake of contention? Job 26:4 To whom hast thou uttered words? and whose spirit came from thee? Job 26:4 . To whom hast thou uttered words — For whose instruction hast thou uttered these things? For mine? Dost thou think I do not know that which the meanest persons are not unacquainted with; that God is incomparably greater and better than his creatures? Whose spirit came from thee — Who inspired thee with this profound discourse of thine? Job 26:5 Dead things are formed from under the waters, and the inhabitants thereof. Job 26:5 . Dead things, &c. — That is, according to several interpreters, those seeds which are sown and die in the earth quicken again and grow. Or, as R. Levi rather thinks, an allusion is made to those vegetables, stones, or metals, which are found in the earth under the waters. The Hebrew word here for dead things is ????? , rephaim, which is generally rendered dead men; thus, Psalm 88:10 , we read, Wilt thou show wonders to methim, the dead? Shall rephaim, the dead, arise and praise thee? Isaiah 26:14 . The dead, methim, shall not live: the deceased, rephaim, shall not rise. In these passages, therefore, and many others that might be produced, methim and rephaim are both translated dead or deceased. Instead of this, however, the LXX., the Vulgate Latin, and the Targum, render rephaim, giants, or mighty men. “Their interpretation is very just,” says Chappelow, “if, as R. Bechai writes, they were so named because their countenance was so austere, that whoever looked on them, manus ejus remissæ fuerunt, his hands were weakened with the terror that was upon him, (Buxtorf in rapha. ) From hence it is that our learned Mede explains rephaim, in Proverbs 21:16 , not of the dead, but of the giants or rebels against God, of whom we read, Genesis 6., namely, those mighty men of the old world, whose wickedness was so great as to occasion the deluge. Therefore, to ‘remain in the congregation of rephaim,’ is the same as to go and keep them company; that is, to go to that accursed place and condition in which they are. Thus, S. Jarchi’s gloss is, In cœtu rephaim, that is, in cœtu gehinnom, the congregation of those in hell. His gloss is the very same on our text here in Job. Again, Proverbs 9:17-18 , ‘He knoweth not that rephaim, the dead, (the mighty ones,) are there, and that her (the harlot’s) guests are in the depths of hell,’ that is, she will bring them, who frequent her, to hell, to keep the apostate giants company. From all which we conclude, with the ingenious author above mentioned, that the place before us, and the verse following, seem to be no other than a description of hell.” Peters, Dodd, and many other critics, view the passage in the same light. Houbigant renders it, Behold the giants tremble beneath the waters in their habitations; and, he says, “Job means those giants who were overwhelmed with the flood; having their overthrow as immediately present before his eyes, because the deluge at this time was fresh in the memory of men.” Poole, whose note on the passage is well worth the reader’s attention, comprehends all the forementioned particulars in his interpretation, thus: Job, having censured Bildad’s discourse, proceeds to show how little he needed his information in that point. He shows that the power and providence of God reach not only to the things we see, but also to the invisible parts of the world; not only to the heavens above and their inhabitants, and to men upon earth, of which Bildad discoursed, Job 25:2-3 , but also to such persons or things as are under the earth, or under the waters; which are out of our sight and reach, yet not out of the view of Divine Providence: including, 1st, dead or lifeless things, such as amber, pearl, coral, metals, or other minerals, which are formed or brought forth, by the almighty power of God, from under the waters; either in the bottom of the sea, or within the earth, which is the lowest element, and in the Scripture and other authors spoken of as under the waters. And, 2d, dead men, and the worst of them, such as died in their sins, and after death were condemned to further miseries; of whom this very word seems to be used, ( Proverbs 2:18 ; Proverbs 9:18 ,) who are here said to mourn or groan from under the waters, from the lower parts of the earth; or from under those subterranean waters which are supposed to be within and under the earth; and from under the inhabitants thereof; either of the waters or of the earth, under which these waters are; or with the other inhabitants thereof; of that place under the waters; namely, the apostate spirits. So the sense is, that God’s dominion is over all men, yea, even the dead, and the worst of them, who, though they would not own God, nor his providence, while they lived, yet now are forced to acknowledge and feel that power which they despised, and bitterly mourn under the sad effects of it in their infernal habitations. Job 26:6 Hell is naked before him, and destruction hath no covering. Job 26:6 . Hell is naked before him — Is in his presence, and under his providence. Hell itself, that place of utter darkness, is not hid from his sight. Destruction — The place of destruction, hath no covering — Such as can conceal it from his view. Job 26:7 He stretcheth out the north over the empty place, and hangeth the earth upon nothing. Job 26:7 . He stretcheth out the north — The northern part of the heavens, which he particularly mentions, and puts for the whole visible heavens, because Job and his friends lived in a northern climate; over the empty space — Hebrew, ?? ??? , gnal tohu, over the vacuity, or emptiness; the same word which Moses uses, Genesis 1:2 , which does not prove that the author of this book lived after Moses wrote the book of Genesis, and had seen that book, but only that Moses’s account of the creation is the ancient and true account, well known in the days of Job and his friends, and therefore alluded to here. And hangeth the earth upon nothing — Upon its own centre, which is but an imaginary thing, and, in truth, nothing; or, he means, upon no props, or pillars, but his own power and providence. Bishop Patrick’s paraphrase is, “By his wonderful power and wisdom he stretches out the whole world from the one pole to the other, which he alone sustains; as he doth this globe of earth hanging in the air, without any thing to support it.” Job 26:8 He bindeth up the waters in his thick clouds; and the cloud is not rent under them. Job 26:8 . He bindeth up the waters — Those fluid and heavy bodies, pressing downward with great force; in his thick clouds — As it were in bags, keeping them there suspended often for a long time; and the cloud is not rent under them — But sustains them, notwithstanding their great weight, so that they do not burst forth all at once, and fall suddenly and violently upon the earth, but distil in dews, drops, and showers, to moisten, refresh, and fertilize it in due season. Job 26:9 He holdeth back the face of his throne, and spreadeth his cloud upon it. Job 26:9 . He holdeth back — Namely, from our view, that its effulgent brightness may not dazzle our sight; the face of his throne — The heaven of heavens: where he dwells, its light and glory being too great for mortal eyes; and spreadeth his clouds upon it — And thereby mercifully hides from our eyes those overpowering splendours which we could not bear to behold. Bishop Patrick, however, understands this merely of God’s covering the face of the sky with clouds, to prevent “the beams of the sun from scorching the earth.” Job 26:10 He hath compassed the waters with bounds, until the day and night come to an end. Job 26:10 . He hath compassed the waters — Namely, of the sea; for of the waters of the clouds he had just spoken; with bounds — With rocks and shores, and principally his own decree, formed at the creation, and renewed after the deluge, ( Genesis 9:11 ; Genesis 9:15 ,) that the waters should not overwhelm the earth; until the day and night come to an end — Until the end of the world, for so long these vicissitudes of day and night are to continue. Job 26:11 The pillars of heaven tremble and are astonished at his reproof. Job 26:11 . The pillars of heaven tremble — Perhaps the mountains, which by their height and strength seem to reach and support the heavens. And are astonished at his reproof — When God reproveth not them, but men by them, manifesting his displeasure by thunders or earthquakes. Job 26:12 He divideth the sea with his power, and by his understanding he smiteth through the proud. Job 26:12 . He divideth the sea with his power — “By his power he raises tempests, which make great furrows in the sea, and divideth, as it were, one part of it from another;” and by his understanding he smiteth through the proud — “And, such is his wisdom, he knows how to appease it again, and repress its proud waves into the deadest calm.” — Bishop Patrick. Waterland and Schultens render ??? ??? , ragang hajam, he shaketh the sea. Bishop Warburton tells us, that the destruction of Pharaoh and his host in the Red sea is here plainly referred to, and that ??? , rahab, rendered proud, signifies Egypt. But Mr. Peters justly observes, “Others may see nothing more in it than the description of a storm or tempest. The Hebrew word translated divide, is not the same that is used, Exodus 14., of the Red sea, but signifies a violent breaking and tossing of the waves as in a storm. And if the former part of the sentence means that God sometimes, by his power, raises a violent storm at sea, the latter may well enough be understood of the pride and swelling of the sea itself, allayed again by the same divine power and will which raised it.” Job 26:13 By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. Job 26:13 . By his Spirit — Either, 1st, By his divine virtue or power, called his Spirit, Zechariah 4:6 ; Matthew 12:28 . Or, 2d, By his Holy Spirit, to which the creation of the world is ascribed, Genesis 1:2 ; Job 33:4 . He hath garnished the heavens — Adorned or beautified them with those glorious lights, the sun, moon, and stars. His hand hath formed the crooked serpent — By which he may mean all kinds of serpents, with fishes and monsters of the sea. It is the same word that is used for leviathan, Isaiah 27:1 , of which the Targum understands it, and perhaps may be intended of the whale or crocodile. Chappelow, who gives us divers senses of the word ??? , bariach, here rendered crooked, and used as an epithet to designate the kind of serpent intended, observes that, in any of those senses, it is applicable to the great dragon, that old serpent called the devil and Satan, which deceiveth the whole world, Revelation 12:9 ; Revelation 20:2 . For (to allude to those senses of the word) that crooked, apostate serpent was formed, was brought forth, was wounded even to death, by God, fled from his vengeance, grieved, and trembled. “It may well be asked,” says the learned Bishop Sherlock, who is of the same mind, and thinks that by the crooked serpent here is meant that apostate spirit who tempted Eve under the form of a serpent, “how come these disagreeable ideas to be joined together? How comes the forming of a crooked serpent to be mentioned as an instance of almighty power, and to be set, as it were, upon an equal footing with the creation of the heavens, and all the host of them? When you read the whole chapter, all the images in which are great and magnificent, can you possibly imagine that the forming the crooked serpent, in this place, means no more than that God created snakes and adders? This surely cannot be the case. If we consider the state of religion in the world when this book was penned, it will help to clear this matter up. The oldest notion in opposition to the supremacy of the Creator is that of two independent principles; and the only kind of idolatry mentioned in the book of Job, and it was of all others the most ancient, is the worship of the sun and moon, and heavenly host. From this Job vindicates himself, Job 31:26 , &c. Suppose Job now to be acquainted with the fall of man, and the part ascribed to the serpent of the introduction of evil; and see how aptly the parts cohere. In opposition to the idolatrous practice of his time, he asserts God to be the Maker of all the hosts of heaven. By his Spirit hath he garnished the heavens — In opposition to the false notion of two independent principles, he asserts God to be the Maker of him who was the first author of evil; his hand hath formed the crooked serpent — You see how properly the garnishing of the heavens and the forming of the serpent are joined together. That this is the ancient traditionary explanation of this place we have undeniable evidence from the translation of the LXX., who render the latter part of this verse, which relates to the serpent, in this manner: By a decree he destroyed the apostate dragon. The Syriac and Arabic versions are to the same effect. These translators apply the place to the punishment inflicted on the serpent, and it comes to the same thing; for the punishing the serpent is as clear an evidence of God’s power over the author of evil as the creating him.” Job 26:14 Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand? Job 26:14 . Lo, these are parts of his ways — But very small parcels even of those of his works which are visible to us. For it would be a vain and fruitless labour should I undertake to speak of all the wonders of the Creator. His works are so many, so great, and so far surpassing our narrow conceptions, that we can never hope to arrive at a perfect knowledge of them all, or even of any of them. We must be content to stand, as it were, at a distance, and, with profound reverence, take a short, imperfect view of a few mere sketches of the effects of his wonder-working power. But how little a portion is heard of him? — Of his wisdom, and power, and providence. If these his external and visible works be so stupendous, how glorious then must be his invisible, and more internal perfections and operations! For what we see or know of him is nothing in comparison of what we do not know, and of what is in him, or is done by him. But the thunder of his power who can understand? — Either, first, Of his mighty and terrible thunder, which is often mentioned as an eminent work of God. Or, second, Of his almighty power, which is properly compared to thunder, in regard of its irresistible force, and the terror which it causes to wicked men. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.
Expositors
Job 26
Expositor's Bible Commentary Job 26:1 But Job answered and said, XXII. THE OUTSKIRTS OF HIS WAYS Job 26:1-14 ; Job 27:1-23 Job SPEAKS BEGINNING his reply Job is full of scorn and sarcasm. "How hast thou helped one without power! How hast thou saved the strengthless arm! How hast thou counselled one void of knowledge, And plentifully declared the thing that is known!" Well indeed hast thou spoken, O man of singular intelligence. I am very weak, my arm is powerless. What reassurance, what generous help thou hast provided! I, doubtless, know nothing, and thou hast showered illumination on my darkness.-His irony is bitter. Bildad appears almost contemptible. "To whom hast thou uttered words?" Is it thy mission to instruct me? "And whose spirit came forth from thee?" Dost thou claim Divine inspiration? Job is rancorous; and we are scarcely intended by the writer to justify him. Yet it is galling indeed to hear that calm repetition of the most ordinary ideas when the controversy has been carried into the deep waters of thought. Job desired bread and is offered a stone. But since Bildad has chosen to descant upon the greatness and imperial power of God, the subject shall be continued. He shall be taken into the abyss beneath, where faith recognises the Divine presence, and to the heights above that he may learn how little of the dominion of God lies within the range of a mind like his, or indeed of mortal sense. First there is a vivid glance at that mysterious underworld where the shades or spirits of the departed survive in a dim vague existence. "The shades are shaken Beneath the waters and their inhabitants. Sheol is naked before Him, And Abaddon hath no covering." Bildad has spoken of the lofty place where God makes peace. But that same God has the sovereignty also of the nether world. Under the bed of the ocean and those subterranean waters that flow beneath the solid ground where, in the impenetrable darkness, poor shadows of their former selves, those who lived once on earth congregate age after age-there the power of the Almighty is revealed. He does not always exert His will in order to create tranquillity. Down in Sheol the refaim are agitated. And nothing is hid from His eye. Abaddon, the devouring abyss, is naked before Him. Let us distinguish here between the imagery and the underlying thought, the inspired vision of the writer and the form in which Job is made to present it. These notions about Sheol as a dark cavern below earth and ocean to which the spirits of the dead are supposed to descend are the common beliefs of the age. They represent opinion, not reality. But there is a new flash of inspiration in the thought that God reigns over the abode of the dead, that even if men escape punishment here, the judgments of the Almighty may reach them there. This is the writer’s prophetic insight into fact: and he properly assigns the thought to his hero who, already almost at the point of death, has been straining as it were to see what lies beyond the gloomy gate. The poetry is infused with the spirit of inquiry into God’s government of the present and the future. Set beside other passages both in the Old and New Testaments this is found continuous with higher revelations, even with the testimony of Christ when He says that God is Lord not of the dead but of the living. From Sheol, the underworld, Job points to the northern heavens ablaze with stars. God, he says, stretches that wonderful dome over empty space-the immovable polar star probably appearing to mark the point of suspension. The earth, again, hangs in space on nothing, even this solid earth on which men live and build their cities. The writer is of course ignorant of what modern science teaches, but he has caught the fact which no modern knowledge can deprive of its marvellous character. Then the gathering in immense volumes of watery vapour, how strange is that, the filmy clouds holding rains that deluge a continent, yet not rent asunder. One who is wonderful in counsel must indeed have ordered this universe; but His throne, the radiant seat of His everlasting dominion, He shutteth in with clouds; it is never seen. A bound He hath set on the face of the waters, On the confines of light and darkness. The pillars of heaven tremble And are astonished at His rebuke. He stilleth the sea with His power; And by His understanding He smites through Rahab; By His breath the heavens are made bright; His hand pierceth the fleeing serpent. Lo, these are the outskirts of His ways, And what a whisper is that which we hear of Him! But the thunder of His powers who can apprehend? At the confines of light and darkness God sets a boundary, the visible horizon, the ocean being supposed to girdle the earth on every side. The pillars of heaven are the mountains, which might be seen in various directions apparently supporting the sky. With awe men looked upon them, with greater awe felt them sometimes shaken by mysterious throbs as if at God’s rebuke. From these the poet passes to the sea, the great storm waves that roll upon the shore. God smites through Rahab, subdues the fierce sea-represented as a raging monster. Here, as in the succeeding verse where the fleeing serpent is spoken of, reference is made to nature myths current in the East. The old ideas of heathen imagination are used simply in a poetical way. Job does not believe in a dragon of the sea, but it suits him to speak of the stormy ocean current under this figure so as to give vividness to his picture of Divine power. God quells the wild waves; His breath as a soft wind clears away the storm clouds and the blue sky is seen again. The hand of God pierces the fleeing serpent, the long track of angry clouds borne swiftly across the face of the heavens. The closing words of the chapter are a testimony to the Divine greatness, negative in form yet in effect more eloquent than all the rest. It is but the outskirts of the ways of God we see, a whisper of Him we hear. The full thunder falls not on our ears. He who sits on the throne which is forever shrouded in clouds and darkness is the Creator of the visible universe but always separate from it. He reveals Himself in what we see and hear, yet the glory, the majesty remain concealed. The sun is not God, nor the storm, nor the clear shining after rain. The writer is still true to the principle of never making nature equal to God. Even where the religion is in form a nature religion, separateness is fully maintained. The phenomena of the universe are but faint adumbrations of the Divine life. Bildad may come short of the full clearness of belief, but Job has it. The great circle of existence the eye is able to include is but the skirt of that garment by which the Almighty is seen. The question may be asked, What place has this poetical tribute to the majesty of God in the argument of the book? Viewed simply as an effort to outdo and correct the utterance of Bildad the speech is not fully explained. We ask further what is meant to be in Job’s mind at this particular point in the discussion; whether he is secretly complaining that power and dominion so wide are not manifested in executing justice on earth, or, on the other hand, comforting himself with the thought that judgment will yet return to righteousness and the Most High be proved the All-just? The inquiry has special importance because, looking forward in the book, we find that when the voice of God is heard from the storm it proclaims His matchless power and incomparable wisdom. At present it must suffice to say that Job is now made to come very near his final discovery that complete reliance upon Eloah is not Simply the fate but the privilege of man. Fully to understand Divine providence is impossible, but it can be seen that One who is supreme in power and infinite in wisdom, responsible always to Himself for the exercise of His power, should have the complete confidence of His creatures. Of this truth Job lays hold; by strenuous thought he has forced his way almost through the tangled forest, and he is a type of man at his best on the natural plane. The world waited for the clear light which solves the difficulties of faith. While once and again a flash came before Christ, He brought the abiding revelation, the dayspring from on high which giveth light to them that sit in darkness and the shadow of death, According to his manner Job turns now from a subject which may be described as speculative to his own position and experience. The earlier part of chapter 27 is an earnest declaration in the strain he has always maintained. As vehemently as ever he renews his claim to integrity, emphasising it with a solemn adjuration. As God liveth who hath taken away my right, And the Almighty who hath embittered my soul; (For still my life is whole in me, And the breath of the High God in my nostrils), My lips do not speak iniquity, Nor does my tongue utter deceit. Far be it from me to justify you; Till I die I will not remove my integrity from me. My righteousness I hold fast, and let it not go; My heart reproacheth not any of my days. This is in the old tone of confident self defence. God has taken away his right, denied him the outward signs of innocence, the opportunity of pleading his cause. Yet, as a believer, he swears by the life of God that he is a true man, a righteous man. Whatever betides he will not fall from that conviction and claim. And let no one say that pain has impaired his reason, that now, if never before, he is speaking deliriously. No: his life is whole in him; God-given life is his, and with the consciousness of it he speaks, not ignorant of what is a man’s duty, not with a lie in his right hand, but with absolute sincerity. He will not justify his accusers, for that would be to deny righteousness, the very rock which alone is firm beneath his feet. Knowing what is a man’s obligation to his fellow men and to God, he will repeat his self defence. He goes back upon his past, he reviews his days. Upon none of them can his conscience fix the accusation of deliberate baseness or rebellion against God. Having affirmed his sincerity Job proceeds to show what would be the result of deceit and hypocrisy at so solemn a crisis of his life. The underlying idea seems to be that of communion with the Most High, the spiritual fellowship necessary to man’s inner life. He could not speak falsely without separating himself from God and therefore from hope. As yet he is not rejected; the consciousness of truth remains with him, and through that he is in touch at least with Eloah. No voice from on high answers him; yet this Divine principle of life remains in his soul. Shall he renounce it? "Let mine enemy be as the wicked, And he that riseth against me as the unrighteous." If I have aught to do with a wicked man such as I am now to describe, one who would pretend to pure and godly life while he had behaved in impious defiance of righteousness, if I have to do with such a man, let it be as an enemy. "For what is the hope of the godless whom He cutteth off, When God taketh his soul? Will God hear his cry When trouble cometh upon him? Will he delight himself in the Almighty And call upon Eloah at all times?" The topic is access to God by prayer, that sense of security which depends on the Divine friendship. There comes one moment at least, there may be many, in which earthly possessions are seen to be worthless and the help of the Almighty is alone of any avail. In order to enjoy hope at such a time a man must habitually live with God in sincere obedience. The godless man previously described, the thief, the adulterer whose whole life is a cowardly lie, is cut off from the Almighty. He finds no resource in the Divine friendship. To call upon God always is no privilege of his; he has lost it by neglect and revolt. Job speaks of the case of such a man as in contrast to his own. Although his own prayers remain apparently unanswered he has a reserve of faith and hope. Before God he can still assure himself as the servant of His righteousness, in fellowship with Him who is eternally true. The address closes with these words of retrospection ( Job 27:11-12 ):- "I would teach you concerning the hand of God, That which is with Shaddai would I not conceal. Behold, all ye yourselves have seen it; Why then are ye become altogether vain?" At this point begins a passage which creates great difficulty. It is ascribed to Job, but is entirely out of harmony with all he has said. May we accept the conjecture that it is the missing third speech of Zophar, erroneously incorporated with the "parable" of Job? Do the contents warrant this departure from the received text? All along Job’s contention has been that though an evildoer could have no fellowship with God, no joy in God, yet such a man might succeed in his schemes, amass wealth, live in glory, go down to his grave in peace. Yea, he might be laid in a stately tomb and the very clods of the valley might be sweet to him. Job has not affirmed this to be always the history of one who defies the Divine law. But he has said that often it is; and the deep darkness in which he himself lies is not caused so much by his calamity and disease as by the doubt forced upon him whether the Most High does rule in steadfast justice on this earth. How comes it, he has cried again and again, that the wicked prosper and the good are often reduced to poverty and sorrow? Now does the passage from the twelfth verse onwards correspond with this strain of thought? It describes the fate of the wicked oppressor in strong language-defeat, desolation, terror, rejection by God, rejection by men. His children are multiplied only for the sword. Sons die and widows are left disconsolate. His treasures, his garments shall not be for his delight; the innocent shall enjoy his substance. His sudden death shall be in shame and agony, and men shall clap their hands at him and hiss him out of his place. Clearly, if Job is the speaker, he must be giving up all he has hitherto contended for, admitting that his friends have argued truly, that after all judgment does fall in this world upon arrogant men. The motive of the whole controversy would be lost if Job yielded this point. It is not as if the passage ran, This or that may take place, this or that may befall the evildoer. Eliphaz, Bildad, and Zophar never present more strongly their own view than that view is presented here. Nor can it be said that the writer may be preparing for the confession Job makes after the Almighty has spoken from the storm. When he gives way then, it is only to the extent of withdrawing his doubts of the wisdom and justice of the Divine rule. The suggestion that Job is here reciting the statements of his friends cannot be entertained. To read "Why are ye altogether vain, saying, This is the portion of the wicked man from God," is incompatible with the long and detailed account of the oppressor’s overthrow and punishment. There would be no point or force in mere recapitulation without the slightest irony or caricature. The passage is in grim earnest. On the other hand, to imagine that Job is modifying his former language is, as Dr. A.B. Davidson shows, equally out of the question. With his own sons and daughters lying in their graves, his own riches dispersed, would he be likely to say-"If his children be multiplied it is for the sword"? and "Though he heap up silver as the dust, And prepare raiment as the clay; He may prepare it, but the just shall put it on And the innocent shall divide the silver"? Against supposing this to be Zophar’s third speech the arguments drawn from the brevity of Bildad’s last utterance and the exhaustion of the subjects of debate have little weight, and there are distinct points of resemblance between the passage under consideration and Zophar’s former addresses. Assuming it to be his, it is seen to begin precisely where he left off; -only he adopts the distinction Job has pointed out and confines himself now to "oppressors." His last speech closed with the sentence: "This is the portion of a wicked man from God, and the heritage appointed unto him by God." He begins here ( Job 27:13 ): "This is the portion of a wicked man with God, and the heritage of oppressors which they receive from the Almighty." Again, without verbal identity, the expressions "God shall cast the fierceness of His wrath upon him," { Job 20:23 } and "God shall hurl upon him and not spare," { Job 27:21 } show the same style of representation, as also do the following: "Terrors are upon him His goods shall flow away in the day of his wrath," { Job 20:25 ; Job 20:28 } and "Terrors overtake him like waters". { Job 27:20 } Other similarities may be easily traced; and on the whole it seems by far the best explanation of an otherwise incomprehensible passage to suppose that here Zophar is holding doggedly to opinions which the other two friends have renounced. Job could not have spoken the passage, and there is no reason for considering it to be an interpolation by a later hand. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.
Illustrator
Job 26
But Job answered and said. Job 26 The transcendent greatness of God Homilist. I. God appears incomprehensibly great in THAT PORTION OF THE UNIVERSE THAT IS BROUGHT UNDER HUMAN OBSERVATION. 1. In connection with the world of disembodied spirits. "Dead things are formed from under the waters and the inhabitants thereof. Hell is naked before Him, and destruction hath no covering." 2. In connection with this terraqueous globe. "He stretcheth out the north over the empty place, and hangeth the earth upon nothing." "It is evident that the true figure of the earth had early engaged the attention of men, and that occasionally the truth on this subject was before their minds, though it was neither brought into a system nor sustained there by sufficient evidence to make it an article of established belief." 3. In connection with the starry universe. "By His Spirit He hath garnished the heavens." W. Herschell observed one hundred and sixteen thousand stars pass the feeblest telescope in one quarter of an hour. But what are they? Only a few drops to the ocean. II. INSIGNIFICANT COMPARED WITH THOSE PARTS THAT ARE UNDISCOVERED IN IMMENSITY. "Lo, these are parts of His ways; but how little a portion is heard of Him? but the thunder of His power who can understand?" Conclusion — 1. God's greatness is not inconsistent with His attention to little things. 2. God's greatness is a vital subject for human thought. No subject is so soul quickening. No subject is so humbling. ( Homilist. ) And hangeth the earth upon nothing. Job 26:7 The basis of the great realities W. L. Watkinson. That is the startling and sublime conception of the sacred poet, that the earth is sustained by impalpable and spiritual energies. But if you go to the mythology of the Hindoo, you find that the earth rests on the back of an elephant, and that the elephant stands on a tortoise! Now these two ways of looking upon the stability of the earth penetrate the whole world of thought. One great school of men finds that the basis of all things is spiritual; another school finds that the basis of all things is material. Says one, the life of the universe is supernatural; says the other, we can only trust a tangible and material foundation. There in nature, as Job says, "He hangeth the earth upon nothing." He says that the basis of the world is invisible and metaphysical; in a word we say in this place that the ultimate factor in nature is spiritual; that out of the spiritual arose the visible; that the spiritual holds the visible together; that the spiritual governs the visible and directs it to some intelligent and noble goal. We say, not the sensational, not the material, but the visible universe, hangs on nothing — on the unseen power of the spiritual God. You go to some sceptical men today and ask them, What holds this earth up? Why the imponderables, the ethers, the electricities, the galvanisms, the gravitations — the elephant and tortoise! Go and ask them where all the flowers came from. There was a time when there was not a single plant on the planet. Where did they all come from? Well, they say, if you go back far enough, you go back to a meteor stone which brought from other planets the germs of vegetable life and beauty. If you go far enough back! Only you see, it is not far enough back, it is the tortoise again! You go to the physiologist and ask him where physical life, animal life comes from? He says, if you want to explain animal life you must go back to — what? Odic forces, nervous energy! Oh no, no, no, it is not far enough back; it is stopping once more at the elephant and tortoise. And that is exactly what we in the Church refuse to do. We won't stay here, but we will go with the sublime philosophy of the text, to the living God. And we believe that at last the things that are seen rest upon the wise and eternal will of God, over all blessed forever. When these men say that everything is to be explained by natural laws, natural causes, natural sequences, we believe in natural laws, natural causes, natural sequences. But before all changes, all states, all stages, we must find the Prime Mover, and, as to all the rest, all the secondary causes, the will of God works through them all, to His high and wonderful purpose. Go to the sceptical biologist today, and he says, if you want to explain organisation you must go back, and you will find that the organisation of today is based upon simple organisation in the primitive epoch. In other words, you are to go back and to find the microscopical tortoise in the primitive mud. You go to a sceptical astronomer and ask what keeps the universe up. "Oh," he says, "one star hangs upon another." Very good. And they all hang upon the topmost star. Everything is dependent upon the central sun. In other words, your central sun is the transfigured tortoise. Go to the sceptical geologist and say, "What do things rest upon?" He says, "The earth you walk upon rests upon the carboniferous epoch." "Yes, and what does that rest upon? That rests upon the Devonian." "Very good; and what does that rest on?" He says, "That rests on the Silurian." "And what does that rest on?" "That rests on the cosmical dust." A lively tortoise! We hold the tortoise and the elephant are very good as far as they go; but they do not go far enough. And you have never gone far enough, whilst you keep to secondary causes, whilst you keep to intermediary forces. You can never find rest for the intelligent soul, until at the back of the physical universe, with its interdependencies and its evolutions, you find the God who made and ruled it, and is bringing it through the ages to some wise and magnificent consummation. I say, let us, in these days of materialism, keep well this before the world — "In the beginning God," the first cause, God in whom all things are held together; God who directs everything to a noble and adequate consummation. You know, where I live, the speculative builder has turned up, and he has built a row of houses opposite to my modest cottage. I had a grand time when I went to live there. I had the sky, and the sunrise, and the sunset, and the procession of the clouds, and the colours of the spring, and the glory of the summer. I never dared to speak of it, lest my landlord should put up my rent! If he had made me pay for all that, he would have wanted a fine fee. But in comes the speculative builder, and puts up this row of horrid bricks and mortar. And now the only glimpse I get of the violet sky is in a puddle in the street. I never see the splendour of the sunset, except a stray gleam in a window pane. As for the growths of the summer, the only relics I how see are two smutty, smutty growths in a little plot that they poetically call my garden! They call it London Pride that grows there. But if London is proud of it, it shows the humility of the metropolis! Now what I want yon to see is this: that just as the bricks and mortar have shut out nature, so nature herself may become so much dead brick and mortar to shut out the greater world that is back of it. Men stop with the visible, and they forget the unseen and eternal universe, of which this world is but a theatre of images and shadows. Now find another illustration of the text in society. If God is the ultimate factor in nature, God is once more the ultimate factor in society. "He hangeth the earth upon nothing." He hangeth civilisation upon nothing. Now there, again, you find the objector comes in. He says, Oh, you believe everything rests in society upon a spiritual basis. Yes. Well, I don't; I believe that society is built upon instincts, upon utilities, upon governments. The elephant and tortoise again! What are the three great words in the world today touching civilisation? "Liberty, equality, fraternity?" Let us drop that legend and take up these which come nearer co the point — sympathy, righteousness, hope. Society is held together, it advances by the power of these three words. If you come to look at them, they are all metaphysical. Sympathy — What a power sympathy is in civilisation! The home, society are held together by it. Go to the materialist, and he says, Society is held together by hooks of steel. What are they? The policeman's handcuffs, that is it. How is society held together? By the hangman's noose. Coercion, penalties, punishments — society rests there! Society does not rest there. One of the great factors is that wonderful thing you call love that has been working obscurely in the world from the beginning to this hour. Forbearance, unselfishness, disinterestedness, gratitude, love. Oh, says the utilitarian, hang the earth upon the thick cart rope of coercion. He hangeth civilisation upon the fine silken thread we call love. And today in society, love plays the same part that gravitation plays in the physical universe. Righteousness. What is righteousness? Oh, says the utilitarian, righteousness is a coarse fibre, — self-interest. That is the sustaining force of righteousness. What is the force which sustains righteousness? It is spiritual. "God hangs the heavens upon the finest wires," say the ancients; and morality depends upon faith and love. If you want a guarantee for morality, what is the great guarantee which the New Testament gives? That the love you feel to the world's Saviour will prompt your obedience to the world's Lawgiver. Hope. There is another great word that moves and sanctifies society. If it were not for hope, the nation would wither, civilisation would wither. And the hope of the world is at last the confidence of men in an unseen but a faithful God. And so, in civilisation as in science, the great forces that mould, and sustain, and inspire, and perfect, are not gross materialism and mean utilities, but they are in fine threads, noble feelings, and these threads sustain the whole fabric of civilisation. And therefore in the Church, you know, we seem really nobody. If you get a statesman, he has got an army at his back. If you get a magistrate, he has got a lot of policemen at his back. If you get a merchant, you get the Bank of England at his back — more or less! But we in the Church have no political mastery. When we lay down a law, we cannot call in the policeman. We have none of the forces of bread and gold. What have we got in the Church? Well, I say this, the Church is the master of the forces that mould society, that is all. The Church is the master of those great emotions of sympathy, of sentiment, of righteousness, of hope. Never you be troubled because you think the Church has a somewhat isolated and spiritualised and apparently uninfluential situation. It is the spiritual that governs society. I must show you how the text is illustrated in the Church. "He hangeth the earth upon nothing." Religion — what is religion? Religion means a bond, a spiritual bond, between my soul and my Maker, and my salvation hangs where the earth hangeth and where salvation hangs, on the Word of God in Jesus Christ; there and only there. You are wrong again, says the objector, and he begins to call in the elephant and the tortoise. Says he, What about the Church? Your salvation rests on the Church, its services, sacraments, its spiritualities. Don't you see it is resting (and I speak with great respectfulness) our salvation upon the elephant and the tortoise, instead of going back to the spiritual God and His truth, love, and grace, and these only? My salvation depends upon my personal fellowship with my living Lord. He hangeth the earth, not upon the coarse thread of historic continuity, but upon the fine thread of the spiritual past. My salvation does not hang upon a connection with the ceremonial Church. There they fix me up with the visible, mechanical, ceremonial Church. It is like a man who believes the earth wants shoring up. Not a bit of it. I can do with certain of these things and I can do without them. I am not bound to the visible ceremonial Church. Hangs my salvation on the simple Word in Jesus Christ, and there is the vital truth for you and for me. "God is a Spirit, and they that worship Him must worship Him in spirit and in truth, for He seeketh such to worship Him." "He hangeth the earth upon nothing," and it hangs well. Fasten yourself to the same thread and you shall not find that you will be confounded. ( W. L. Watkinson. ) He bindeth up the waters in His thick clouds. Job 26:8 Water and its wonderful transportation by clouds G. D. Boardman. The average quantity of aqueous vapour, or water held in the air, is estimated to be 54,460,000,000,000 tons. The annual amount of rainfall is estimated to be 186,240 cubic miles. If this rain were at any one moment equally spread over the land portion of the globe, it would cover all the continents with water three feet deep. Reflect now that water in its natural state is 773 times heavier than air. And now suppose that you had never heard or conceived of the principle of evaporation, and that you were required to lift up this vast mass of 54,460,000,000,000 tons of water one mile, two, three, four or five miles high into the air, and keep it suspended there. Well, what man, or all mankind combined cannot do, or begin to do, God did on that second day of creation, and does daily. Water as vapour occupies 1600 times larger space than water as liquid. Hence, water as vapour is lighter than air, and naturally ascends. That is the whole secret. How manifold are the works of God. ( G. D. Boardman. ) He holdeth back the face of His throne, and spreadeth His cloud upon it. Job 26:9 The cloud upon the throne W. J. Brock, A. B. Aided by Divine revelation, the researches of man have done much and well in tracking out the footprints of Deity, in exploring His hidden works, and leading us through nature up to that God whose glory is thus dimly shadowed forth, and upon whom nature depends for all its laws, its continuance and well-being. But after all, there is still around the throne of God a cloud so dense that it cannot be pierced by the keenest eye of the most assiduous investigator, and defies all the daring powers of the most gifted intellect. How insignificant do we appear in the presence of the Infinite, the Incomprehensible! I. THE TRUTH TO BE ILLUSTRATED. The figurative language of the text seems to have reference to the mystery which surrounds the throne of God as the seat of His universal empire. 1. In reference to the kingdom of creation, it must be acknowledged that the mind of man has discovered much that is vast and sublime. It has discovered what are called the laws of gravitation. But who can define the precise nature of this gravitation? Is it not a name given to something, the effects of which are manifest, but whose real and essential nature is unknown? We go to the patriarchal hills, and explore the bosom of the earth, and discover further illustration of the text. There is something here which baffles all man's powers to explain. Look at that living mystery of all mysteries which we carry about with us; consider the mechanism of the human frame, and the moral constitution of our nature. Who can trace the connection that subsists between mind and matter; how is it that the physical frame is subject to the volitions of mind? 2. In reference to the kingdom of God's moral government, and the dispensations of an overruling providence. As a general rule, vice brings along with it its own scourge, and virtue its own reward; yet in how many instances are we staggered with perplexity, when we see the profane and the ungodly among the most prosperous in temporal matters, whilst the man who fears God, and pursues his honest avocation with persevering industry, is often bound round with sorrow as with a garment, and disastrous events come upon him in quick succession. 3. In reference to the kingdom of grace. At every step we find ourselves encompassed with inscrutable mystery, whether' we consider the doctrines taught, the objects embraced, or the change produced. II. THE CONSOLATION SUGGESTED. It is not one opposing power holding back the throne of another, and spreading a cloud upon it with some vindictive design. It is the King Himself holding back His own throne, and Himself covering it with a cloud. God is seated upon the cloud-wrapped throne, not merely as universal Governor, but in the more endearing character of a Father. All things are working together for good under the superintendence of Him who sitteth upon the throne. These considerations should tend to check the despondent repinings in which we are so often disposed to indulge. The cloud is spread upon the throne now; but let us trust God where we cannot trace Him; only let us live by faith in His Son; and soon the cloud will pass away before our beatific vision; soon shall we see the King in His beauty, on His throne dismantled of the cloud, smiting with a Father's warmest love. We shall then acknowledge with grateful hearts — He did all things well. ( W. J. Brock, A. B. ) Lo, these are parts of His ways. Job 26:14 The veil partly lifted T. De Witt Talmage. The least understood Being in the universe is God. Blasphemous would be any attempt, by painting or sculpture, to represent Him. Egyptian hieroglyphs tried to suggest Him, by putting the figure of an eye upon a sword, implying that God sees and rules, but how imperfect the suggestion. When we speak of Hint, it is almost always in language figurative. He is "Light," or "Day spring from on high," or He is a "High Tower," or the "Fountain of Living Waters." After everything that language can do when put to the utmost strain, and all we can see of God in the natural world and realise of God. in the providential world, we are forced to cry out with Job in my text, "Lo, these are parts of His ways; but how little a portion is heard of Him? but the thunder of His power who can understand?" We try to satisfy ourselves with saying, "It is natural law that controls things, gravitation is at work, centripetal and centrifugal forces respond to each other." But what is natural law? it is only God's ways of doing things. At every point in the universe it is God's direct and continuous power that controls and harmonises and sustains. What power it must be that keeps the internal fires of our world imprisoned — only here and there spurting from a Cotopaxi, or a Stromboli, or from a Vesuvius putting Pompeii and Herculaneum into sepulchre; but for the most part the internal fires chained in their cages of rock, and century after century unable to break the chain or burst open the door. What power to keep the component parts of the air in right proportion, so that all round the world the nations may breath in health, the frosts and the heats hindered from working universal demolition. What is that power to us? asks someone. It is everything to us. With Him on our side, the reconciled God, the sympathetic God, the omnipotent God, we may defy all human and Satanic antagonisms. We get some little idea of the Divine power when we see how it buries the proudest cities and nations. Ancient Memphis it has ground up, until many of its ruins are no larger than your thumbnail, and you can hardly find a souvenir large enough to remind you of your visit. The city of Tyre is under the sea which washes the shore, on which are only a few crumbling pillars left. By such rehearsal we try to arouse our appreciation of what Omnipotence is, and our reverence is excited, and our adoration is intensified, but, after all, we find ourselves at the foot of a mountain we cannot climb, hovering over a depth we cannot fathom. So all those who have put together systems of theology have discoursed also about the wisdom of God. Think of a Wisdom which can know the end from the beginning, that knows the thirtieth century as well as the first century. We can guess what will happen; but it is only a guess. Think of a Mind that can hold all of the past and all the present and all the future. We can contrive and invent on a small scale; but think of a Wisdom that could contrive a universe! Think of a Wisdom that was able to form, without any suggestion or any model to work by, the eye, the ear, the hand, the foot, the vocal organs. What we know is overwhelmed by what we do not know. What the botanist knows about the flower is not more wonderful than the things he does not know about the flower. What the geologist knows about the rocks is not more amazing than the things which he does not know about them. The worlds that have been counted are only a small regiment of the armies of light, the hosts of heaven, which have never passed in review before mortal vision. What a God we have! All that theologians know of God's wisdom is insignificant compared with the wisdom beyond human comprehension. The human race never has had, and never will have enough brain or heart to measure the wisdom of God. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are tits judgments, and His ways past finding out!" So, also, all systems of theology try to tell us what is omnipresence, that is God's capacity to be everywhere at the same time. So every system of theology has attempted to describe and define the Divine attribute of love. Easy enough is it to define fatherly love, motherly love, conjugal love, fraternal love, sisterly love and love of country, but the love of God defies all vocabulary. I think the love of God was demonstrated in mightier worlds, before our little world was fitted up for human residence. Will a man, owning 50,000 acres of land, put all the cultivation on a half acre? Will God make a million worlds, and put His chief affection on one small planet? Are the other worlds, and larger worlds, standing vacant, uninhabited, while this little world is crowded with inhabitants? No, it takes a universe of worlds to express the love of God! Go ahead, O Church of God! Go ahead, O world! and tell as well as you can what the love of God is, but know beforehand that Paul was right when he said, "It passeth knowledge." Only glimpses of God have we in this world, but what an hour it will be when we first see Him, and we will have no more fright than I feel when I now see you. It will not be with mortal eye that we will behold Him, but with the vision of a cleansed, forgiven, and perfected spirit. ( T. De Witt Talmage. ) Parts of His ways Joseph Parker, D. D. The man who said that was not left comfortless. Sometimes in our very desolateness we say things so deep and true as to prove that we are not desolate at all, if we were only wise enough to seize the comfort of the very power which sustains us. He who has a great thought has a great treasure. A noble conception is an incorruptible inheritance. Job's idea is that we hear but a whisper. Lo, this is a feeble whispering: the universe is a subdued voice; even when it thunders it increases the whisper inappreciably as to bulk and force: all that is now possible to me, Job would say, is but the hearing of a whisper; but the whisper means that I shall hear more by and by; behind the whispering there is a great thundering, a thunder of power; I could not bear it now; the whisper is a Gospel, the whisper is an adaptation to my aural capacity; it is enough, it is music, it is the tone of love, it is what I need in my littleness and weariness, in my initial manhood. How many controversies this would settle if it could only be accepted in its entirety! We know in part, therefore we prophesy in part; we see only very little portions of things, therefore we do not pronounce an opinion upon the whole; we hear a whisper, but it does not follow that we can understand the thunder. There is a Christian agnosticism. Why are men afraid to be Christian agnostics? Why should we hesitate to say with patriarchs and apostles, I cannot tell, I do not know; I am blind, and cannot see in that particular direction; I am waiting? What we hear now is a whisper, but a whisper that is a promise. We must let many mysteries alone. No candle can throw a light upon a landscape. We must know just what we are and where we are, and say we are of yesterday, and know nothing when we come into the presence of many a solemn mystery. Yet how much we do know! enough to live upon; enough to go into the world with as fighting men, that we may dispute with error, and as evangelistic men, that we may reveal the Gospel. They have taken from us many words which they must bring back again, when rationalism is restored amongst the stolen vessels of the Church, agnosticism also will be brought in as one of the golden goblets that belongs to the treasure of the sanctuary. We, too, are agnostics: we do not know, we cannot tell; we cannot turn the silence into speech, but we know enough to enable us to wait. Amid all this difficulty of ignorance we hear a voice saying, What thou knowest not now, thou shalt know hereafter: I have many things to say unto you, but ye cannot bear them now: if it were not so, I would have told you, — as if to say, I know how much to tell, and when to tell it. Little children, trust your Lord. ( Joseph Parker, D. D. ) Limited knowledge of the Creator Joseph Caryl. The works of God should lead us to God Himself. Our study of the creature should be to gain a clearer light and knowledge of the Creator. There are many expressions and impressions of God upon the things which He hath made, and we never see them as we ought, till in them we see their Maker. A critical eye looks upon a picture, not so much to see the colours or the paint, as to discern the skill of the painter or limner; yea, some (as the apostle speaks in reference to spirituals) have senses so exercised about these artificials that they will read the artist's name in the form and exquisiteness of his art. An Apelles or Michael Angelo needs not to put his name to his work, his work proclaims his name to those who are judicious beholders of such kind of works. How much more (as the Psalmist speaks), "that the name of God is near, do His wondrous works (both of nature and providence) declare" to all discreet beholders! That which the eye and heart of every godly man is chiefly upon, is to find out and behold the name, that is, the wisdom, power, and goodness of God in all His works, both of creation and providence. It were better for us never to enjoy the creature, than not to enjoy God in it; and it, were better for us not to see the creature, than not to have a sight of God in it. And yet when we have seen the most of God which the creature can show us. we have reason to say, how little a portion is seen of Him! And when we have heard the most of God that can be reported to us from the creation, we have reason to say, as Job here doth, "How little a portion is heard of Him?" ( Joseph Caryl. ) Our ignorance of God J. Mason, A. M. The true knowledge of God is founded in a deep sense of our ignorance of Him. They know Him best who are most humble that they know Him no better. In this chapter Job celebrates the power and wisdom of God as manifest in the works of creation. I. HOW LITTLE A PORTION DO WE KNOW OF HIS BEING. That there must be some intelligent, independent, first cause of all created nature is most certain. This first Being must subsist necessarily, or by a necessity of nature. But have we any idea what that means? If He be necessarily existent, He must be eternal. But a Being subsisting of Himself from all eternity, surpasses the utmost stretch of our imagination. If God necessarily exist, He must be omnipresent, or present in all places. But what idea can we form of the Divine immensity? II. THE MANNER OF GOD'S EXISTENCE AS MUCH EXCEEDS ALL OUR COMPREHENSION AS THE NECESSARY PROPERTIES OF IT. How can we suppose that it should not? If Scripture does not explain to our understanding the peculiar mode or manner of His existence, or a distinction of subsistence in the Divine essence, why should the mystery of it be a stumbling block to our faith, when in the world of nature we are surrounded with mysteries which we readily believe, though no less incomprehensible? III. HOW LITTLE WE KNOW OF THE DIVINE PERFECTIONS. Both His natural and moral perfections leave our thoughts labouring in the research infinitely behind. What those perfections are, as subsisting in a limited degree in creatures we know, but what they are as existing without limits, or to the utmost extent in God, we know not. 1. When our minds are once satisfied and established in the doctrine of the Divine perfections, let no difficulties or objections that may arise from our contemplation of the works of nature, or the ways of providence, be suffered to weaken our faith therein. 2. When we are speaking of the Divine attributes we commonly say they are infinite, that is, they have nothing to limit, obstruct, or circumscribe them, or that they extend to the utmost degree of perfection. 3. The attributes of God are sometimes divided into His communicable and incommunicable attributes. By the former are meant His moral perfections; such as His wisdom, holiness, goodness, etc., which in various degrees He communicates to His creatures. By the latter are understood those attributes which are appropriate to Deity; such as absolute independence, self-sufficiency, eternity, immensity, and omnipotence, which are in their own nature incommunicable to any finite subject. IV. HOW LITTLE DO WE KNOW OF THE WORKS OF GOD. How few of them fall under our observation! Look at the minute animal work; at what is revealed by the microscope. Look at the great world; or at the finished mechanism of our body. How astonishing the union of two such opposite substances as flesh and spirit. V. HIS WAYS OF PROVIDENCE ARE AS UNSEARCHABLE AS HIS WORKS OF POWER. Whilst His thoughts and views are not as ours, but infinitely more extended, it is no wonder that there should appear to us inextricable mysteries in the course of His providential conduct. VI. HOW LOW AND DEFECTIVE IS OUR KNOWLEDGE OF THE WORD OF GOD. In a revelation that comes from God, it might reasonably be expected that we should meet with some hidden truths or sublime doctrines which surpass our understandings. (1) How humble we should be in view of our ignorance. (2) Speak of God with the profoundest reverence. (3) Be thankful for what we know of God, and try to increase it. ( J. Mason, A. M. ) On the incomprehensibleness of God Johnson Grant. Under the dispensation of the new covenant, a clearer knowledge of the Divine nature and properties was vouchsafed. Yet still the things of heaven are raised far above the level of mortal faculties. If God under the law made darkness His pavilion, He dwells under the Gospel in inaccessible light. I. THE INCOMPREHENSIBLENESS OF GOD AS IT RELATES TO HIS GENERAL NATURE. Who can comprehend His distinct personality, combined with His diffused omnipresence? What clear and distinct notion does man entertain of eternity? Nor can we form a more accurate notion of unbounded space. God is omnipotent. But God cannot destroy His own nature. God cannot obliterate space. God cannot act wickedly. What is this omnipotence which is fettered with so many "canners"? God is a Spirit. But what does man know of Spirit? God is omniscient. But how can we reconcile this with the contingent and optional conduct of men as moral and free agents? II. TO HOW SMALL AN EXTENT WE CAN COMPREHEND GOD'S MORAL ATTRIBUTES. Wisdom, Justice, Holiness, Mercy. If God be holy, why did He permit the existence of vice? If He be merciful, wherefore did He permit the existence of suffering? If He be just, whence the promiscuous distribution of good and evil observable, with little respect to merit or demerit, in this world? How many such questions might be asked! Inferences — 1. How exceedingly petulant appear the cavils of infidelity! 2. In those matters of faith wherein we possess no analogy to assist our power of comprehension, it will be well to rest satisfied with the authority of Scripture. 3. In our present inability to comprehend the Divine nature, we seem to possess the valuable earnest of a future state of being. Oh, the exquisite and endless pleasures which the full comprehension of Divinity will impart to the unfilmed understanding of man! ( Johnson Grant. ) The mystery of Providence Henry A. Boardman, D. D. The patriarch, extolling the majesty and might of Jehovah, adduces various exhibitions of His power in the natural world. The meaning of Job is, "These manifestations of the Deity, grand and imposing as they are, present but a very inadequate display of His character and works. They are, as it were, but a breathing of His power." It is the feeling of every devout philosopher engaged in the researches of natural science, "These ar
Matthew Henry
Job 26
26:1-4 Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary, Isa 50:4; and his ministers should not grieve those whom God would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the Holy Ghost, never mistakes, nor fails of his end. 26:5-14 Many striking instances are here given of the wisdom and power of God, in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of God's power there. If we look up to heaven above, we see displays of God's almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Ps 33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the Lord are eclipsed; and we may draw near, and taste his grace, learn to love him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of God in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his hope towards God. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of God.