Bible Commentary

Expositor's Bible Commentary Job 40:1 Moreover the LORD answered Job, and said, XXVIII. THE RECONCILIATION Job 38:1 - Job 42:6 THE main argument of the address ascribed to the Almighty is contained in chapters 38 and 39 and in the opening verses of chapter 42. Job makes submission and owns his fault in doubting the faithfulness of Divine providence. The intervening passage containing descriptions of the great animals of the Nile is scarcely in the same high strain of poetic art or on the same high level of cogent reasoning. It seems rather of a hyperbolical kind, suggesting failure from the clear aim and inspiration of the previous portion. The voice proceeding from the storm cloud, in which the Almighty veils Himself and yet makes His presence and majesty felt, begins with a question of reproach and a demand that the intellect of Job shall be roused to its full vigour in order to apprehend the ensuing argument. The closing words of Job had shown misconception of his position before God. He spoke of presenting a claim to Eloah and setting forth his integrity so that his plea would be unanswerable. Circumstances had brought upon him a stain from which he had a right to be cleared, and, implying this, he challenged the Divine government of the world as wanting in due exhibition of righteousness. This being so, Job’s rescue from doubt must begin with a conviction of error. Therefore the Almighty says:- "Who is this darkening counsel By words without knowledge? Gird up now thy loins like a man; For I will demand of thee and answer thou Me." The aim of the author throughout the speech from the storm is to provide a way of reconciliation between man in affliction and perplexity and the providence of God that bewilders and threatens to crush him. To effect this something more than a demonstration of the infinite power and wisdom of God is needed. Zophar affirming the glory of the Almighty to be higher than heaven, deeper than Sheol, longer than the earth, broader than the sea, basing on this a claim that God is unchangeably just, supplies no principle of reconciliation. In like manner Bildad, requiring the abasement of man as sinful and despicable in presence of the Most High with whom are dominion and fear, shows no way of hope and life. But the series of questions now addressed to Job forms an argument in a higher strain, as cogent as could be reared on the basis of that manifestation of God which the natural world supplies. The man is called to recognise not illimitable power only, the eternal supremacy of the Unseen King, but also other qualities of the Divine rule. Doubt of providence is rebuked by a wide induction from the phenomena of the heavens and of life upon the earth, everywhere disclosing law and care cooperant to an end. First Job is asked to think of the creation of the world or visible universe. It is a building firmly set on deep-laid foundations. As if by line and measure it was brought into symmetrical form according to the archetypal plan; and when the cornerstone was laid as of a new palace in the great dominion of God there was joy in heaven. The angels of the morning broke into song, the sons of the Elohim, high in the ethereal dwellings among the fountains of light and life, shouted for joy. In poetic vision the writer beholds that work of God and those rejoicing companies: but to himself, as to Job, the question comes-What knows man of the marvellous creative effort which he sees in imagination? It is beyond human range. The plan and the method are equally incomprehensible. Of this let Job be assured-that the work was not done in vain. Not for the creation of a world the history of which was to pass into confusion would the morning stars have sung together. He who beheld all that He had made and declared it very good would not suffer triumphant evil to confound the promise and purpose of His toil. Next there is the great ocean flood, once confined as in the womb of primeval chaos, which came forth in living power, a giant from its birth. What can Job tell, what can any man tell of that wonderful evolution, when, swathed in rolling clouds and thick darkness, with vast energy the flood of waters rushed tumultuously to its appointed place? There is a law of use and power for the ocean, a limit also beyond which it cannot pass. Does man know how that is?-must he not acknowledge the wise will and benignant care of Him who holds in check the stormy devastating sea? And who has control of the light? The morning dawns not by the will of man. It takes hold of the margin of the earth over which the wicked have been ranging, and as one shakes out the dust from a sheet, it shakes them forth visible and ashamed. Under it the earth is changed, every object made clear and sharp as figures on clay stamped with a seal. The forests, fields, and rivers are seen like the embroidered or woven designs of a garment. What is this light? Who sends it on the mission of moral discipline? Is not the great God who commands the dayspring to be trusted even in the darkness? Beneath the surface of earth is the grave and the dwelling place of the nether gloom. Does Job know. does any man know, what lies beyond the gates of death? Can any tell where the darkness has its central seat? One there is whose is the night as well as the morning. The mysteries of futurity, the arcana of nature lie open to the Eternal alone. Atmospheric phenomena, already often described, reveal variously the unsearchable wisdom and thoughtful rule of the Most High. The force that resides in the hail, the rains that fall on the wilderness where no man is, satisfying the waste and desolate ground and causing the tender grass to spring up, these imply a breadth of gracious purpose that extends beyond the range of human life. Whose is the fatherhood of the rain, the ice, the hoar frost of heaven? Man is subject to the changes these represent; he cannot control them. And far higher are the gleaming constellations that are set in the forehead of night. Have the hands of man gathered the Pleiades and strung them like burning gems on a chain of fire? Can the power of man unloose Orion and let the stars of that magnificent constellation wander through the sky? The Mazzaroth or Zodiacal signs that mark the watches of the advancing year, the Bear and the stars of her train-who leads them forth? The laws of heaven, too, those ordinances regulating the changes of temperature and the seasons, does man appoint them? Is it he who brings the time when thunderstorms break up the drought and open the bottles of heaven, or the time of heat when the dust gathers into a mass, and the clods cleave fast together? Without this alternation of drought and moisture recurring by law from year to year the labour of man would be in vain. Is not He who governs the changing seasons to be trusted by the race that profits most of His care? At Job 38:39 attention is turned from inanimate nature to the living creatures for which God provides. With marvellous poetic skill they are painted in their need and strength, in the urgency of their instincts, timid or tameless or cruel. The Creator is seen rejoicing in them as His handiwork, and man is held bound to exult in their life and see in the provision made for its fulfilment a guarantee of all that his own bodily nature and spiritual being may require. Notable especially to us is the close relation between this portion and certain sayings of our Lord in which the same argument brings the same conclusion. "Two passages of God’s speaking," says Mr. Ruskin, "one in the Old and one in the New Testament, possess, it seems to me, a different character from any of the rest, having been uttered, the one to effect the last necessary change in the mind of a man whose piety was in other respects perfect; and the other as the first statement to all men of the principles of Christianity by Christ Himself-I mean the 38th to 41st chapters of the Book of Job and the Sermon on the Mount. Now the first of these passages is from beginning to end nothing else than a direction of the mind which was to be perfected, to humble observance of the works of God in nature. And the other consists only in the inculcation of three things: 1st, right conduct; 2nd, looking for eternal life; 3rd, trusting God through watchfulness of His dealings with His creation." The last point is that which brings into closest parallelism the doctrine of Christ and that of the author of Job, and the resemblance is not accidental, but of such a nature as to show that both saw the underlying truth in the same way and from the same point of spiritual and human interest. "Wilt thou hunt the prey for the lioness? Or satisfy the appetite of the young lions, When they couch in their dens And abide in the covert to lie in wait? Who provideth for the raven his food, When his young ones cry unto God And wander for lack of meat?" Thus man is called to recognise the care of God for creatures strong and weak, and to assure himself that his life will not be forgotten. And in His Sermon on the Mount our Lord says, "Behold the birds of the heaven, that they sow not, neither do they reap nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they?" The parallel passage in the Gospel of Luke approaches still more closely the language in Job-"Consider the ravens that they sow not neither reap." The wild goats or goats of the rock and their young that soon become independent of the mothers’ care; the wild asses that make their dwelling place in the salt land and scorn the tumult of the city; the wild ox that cannot be tamed to go in the furrow or bring home the sheaves in harvest; the ostrich that "leaveth her eggs on the earth and warmeth them in the dust"; the horse in his might, his neck clothed with the quivering mane, mocking at fear, smelling the battle afar off; the hawk that soars into the blue sky: the eagle that makes her nest on the rock, -all these, graphically described, speak to Job of the innumerable forms of life, simple, daring, strong, and savage, that are sustained by the power of the Creator. To think of them is to learn that, as one among the dependants of God, man has his part in the system of things. his assurance that the needs God has ordained will be met. The passage is poetically among the finest in Hebrew literature, and it is more. In its place, with the limit the writer has set for himself, it is most apt as a basis of reconciliation and a new starting point in thought for all like Job who doubt the Divine faithfulness. Why should man, because he can think of the providence of God, be alone suspicious of the justice and wisdom on which all creatures rely? Is not his power of thought given to him that he may pass beyond the animals and praise the Divine Provider on their behalf and his own? Man needs more than the raven, the lion, the mountain goat, and the eagle. He has higher instincts and cravings. Daily food for the body will not suffice him, nor the liberty of the wilderness. He would not be satisfied if, like the hawk and eagle, he could soar above the hills. His desires for righteousness, for truth, for fulness of that spiritual life by which he is allied to God Himself, are his distinction. So, then, He who has created the soul will bring it to perfectness. Where or how its longings shall be fulfilled may not be for man to know. But he can trust God. That is his privilege when knowledge fails. Let him lay aside all vain thoughts and ignorant doubts. Let him say: God is inconceivably great, unsearchably wise, infinitely just and true; I am in His hands, and all is well. The reasoning is from the less to the greater, and is therefore in this case conclusive. The lower animals exercise their instincts and find what is suited to their needs. And shall it not be so with man? Shall he, able to discern the signs of an all-embracing plan, not confess and trust the sublime justice it reveals? The slightness of human power is certainly contrasted with the omnipotence of God, and the ignorance of man with the omniscience of God; but always the Divine faithfulness, glowing behind, shines through the veil of nature, and it is this Job is called to recognise. Has he almost doubted everything, because from his own life outward to the verge of human existence wrong and falsehood seemed to reign? But how, then, could the countless creatures depend upon God for the satisfaction of their desires and the fulfilment of their varied life? Order in nature means order in the scheme of the world as it affects humanity. And order in the providence which controls human affairs must have for its first principle fairness, justice, so that every deed shall have due reward. Such is the Divine law perceived by our inspired author "through the things that are made." The view of nature is still different from the scientific, but there is certainly an approach to that reading of the universe praised by M. Renan as peculiarly Hellenic, which "saw the Divine in what is harmonious and evident." Not here at least does the taunt apply that, from the point of view of the Hebrew, "ignorance is a cult and curiosity a wicked attempt to explain," that "even in the presence of a mystery which assails and ruins him, man attributes in a special manner the character of grandeur to that which is inexplicable," that "all phenomena whose cause is hidden, all beings whose end cannot be perceived, are to man a humiliation and a motive for glorifying God." The philosophy of the final portion of Job is of that kind which presses beyond secondary causes and finds the real ground of creaturely existence. Intellectual apprehension of the innumerable and far-reaching threads of Divine purpose and the secrets of the Divine will is not attempted. But the moral nature of man is brought into touch with the glorious righteousness of God. Thus the reconciliation is revealed for which the whole poem has made preparation. Job has passed through the furnace of trial and the deep waters of doubt, and at last the way is opened for him into a wealthy place. Till the Son of God Himself come to clear the mystery of suffering no larger reconciliation is possible. Accepting the inevitable boundaries of knowledge, the mind may at length have peace. And Job finds the way of reconciliation: "I know that Thou canst do all things, And that no purpose of Thine can be restrained. Who is this that hideth counsel without knowledge? Then have I uttered what I understood not, Things too wonderful for me, which I knew not." "‘Hear, now, and I will speak; I will demand of Thee, and declare Thou unto me. I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee, Wherefore I repudiate my words and repent in dust and ashes." All things God can do, and where His purposes are declared there is the pledge of their accomplishment. Does man exist?-it must be for some end that will come about. Has God planted in the human mind spiritual desires?-they shall be satisfied. Job returns on the question that accused him-"Who is this darkening counsel?" It was he himself who obscured counsel by ignorant words. He had only heard of God then, and walked in the vain belief of a traditional religion. His efforts to do duty and to avert the Divine anger by sacrifice had alike sprung from the imperfect knowledge of a dream life that never reached beyond words to facts and things. God was greater far than he had ever thought, nearer than, he had ever conceived. His mind is filled with a sense of the Eternal power, and overwhelmed by proofs of wisdom to which the little problems of man’s life can offer no difficulty. "Now mine eye seeth Thee." The vision of God is to his soul like the dazzling light of day to one issuing from a cavern. He is in a new world where every creature lives and moves in God. He is under a government that appears new because now the grand comprehensiveness and minute care of Divine providence are realised. Doubt of God and difficulty in acknowledging the justice of God are swept away by the magnificent demonstration of vigour, spirit, and. sympathy, which Job had as yet failed to connect with the Divine Life. Faith therefore finds freedom, and its liberty is reconciliation, redemption. He cannot indeed behold God face to face and hear the judgment of acquittal for which he had longed and cried. Of this, however, he does not now feel the need. Rescued from the uncertainty in which he had been involved-all that was beautiful and good appearing to quiver like a mirage-he feels life again to have its place and use in the Divine order. It is the fulfilment of Job’s great hope, so far as it can be fulfilled in this world. The question of his integrity is not formally decided. But a larger question is answered, and the answer satisfies meantime the personal desire. Job makes no confession of sin, His friends and Elihu, all of whom endeavour to find evil in his life, are entirely at fault. The repentance is not from moral guilt, but from the hasty and venturous speech that escaped him in the time of trial. After all one’s defence of Job one must allow that he does not at every point avoid the appearance of evil. There was need that he should repent and find new life in new humility. The discovery he has made does not degrade a man. Job sees God as great and true and faithful as he had believed Him to be, yea, greater and more faithful by far. He sees himself a creature of this great God and is exalted, an ignorant creature and is reproved. The larger horizon which he demanded having opened to him, he finds himself much less than he had seemed. In the microcosm of his past dream life and narrow religion he appeared great, perfect, worthy of all he enjoyed at the hand of God; but now, in the macrocosm, he is small, unwise, weak. God and the soul stand sure as before; but God’s justice to the soul He has made is viewed along a different line. Not as a mighty sheik can Job now debate with the Almighty he has invoked. The vast ranges of being are unfolded, and among the subjects of the Creator he is one, -bound to praise the Almighty for existence and all it means. His new birth is finding himself little, yet cared for in God’s great universe. The writer is no doubt struggling with an idea he cannot fully express; and in fact he gives no more than the pictorial outline of it. But, without attributing sin to Job, he points, in the confession of ignorance, to the germ of a doctrine of sin. Man, even when upright, must be stung to dissatisfaction, to a sense of imperfection-to realise his fall as a new birth in spiritual evolution. The moral ideal is indicated, the boundlessness of duty and the need for an awakening of man to his place in the universe. The dream life now appears a clouded partial existence, a period of lost opportunities and barren vainglory. Now opens the greater life in the light of God. And at the last the challenge of the Almighty to Satan with which the poem began stands justified. The Adversary cannot say, -The hedge set around Thy servant broken down, his flesh afflicted, now he has cursed Thee to Thy face. Out of the trial Job comes, still on God’s side, more on God’s side than ever, with a nobler faith more strongly founded on the rock of truth. It is, we may say, a prophetic parable of the great test to which religion is exposed in the world, its difficulties and dangers and final triumph. To confine the reference to Israel is to miss the grand scope of the poem. At the last, as at the first, we are beyond Israel, out in a universal problem of man’s nature and experience. By his wonderful gift of inspiration, painting the sufferings and the victory of Job, the author is a herald of the great advent. He is one of those who prepared the way not for a Jewish Messiah, the redeemer of a small people, but for the Christ of God, the Son of Man, the Saviour of the world. A universal problem, that is, a question of every human age, has been presented and within limits brought to a solution. But it is not the supreme question of man’s life. Beneath the doubts and fears with which this drama has dealt lie darker and more stormy elements. The vast controversy in which every human soul has a share oversweeps the land of Uz and the trial of Job. From his life the conscience of sin is excluded. The author exhibits a soul tried by outward circumstances; he does not make his hero share the thoughts of judgment of the evildoer. Job represents the believer in the furnace of providential pain and loss. He is neither a sinner nor a sin bearer. Yet the book leads on with no faltering movement toward the great drama in which every problem of religion centres. Christ’s life, character, work cover the whole region of spiritual faith and struggle, of conflict and reconciliation, of temptation and victory, sin and salvation; and while the problem is exhaustively wrought out the Reconciler stands divinely free of all entanglement. He is light, and in Him is no darkness at all. Job’s honest life emerges at last, from a narrow range of trial into personal reconciliation and redemption through the grace of God. Christ’s pure heavenly life goes forward in the Spirit through the full range of spiritual trial, bearing every need of erring man, confirming every wistful hope of the race, yet revealing with startling force man’s immemorial quarrel with the light, and convicting him in the hour that it saves him. Thus for the ancient inspired drama there is set, in the course of evolution, another, far surpassing it, the Divine tragedy of the universe, involving the spiritual omnipotence of God. Christ has to overcome not only doubt and fear, but the devastating godlessness of man, the strange sad enmity of the carnal mind. His triumph in the sacrifice of the cross leads religion forth beyond all difficulties and dangers into eternal purity and calm. That is through Him the soul of believing man is reconciled by a transcendent spiritual law to nature and providence, and his spirit consecrated forever to the holiness of the Eternal. The doctrine of the sovereignty of God, as set forth-in the drama of Job with freshness and power by one of the masters of theology, by no means covers the whole ground of Divine action. The righteous man is called and enabled to trust the righteousness of God; the good man is brought to confide in that Divine goodness which is the source of his own. But the evildoer remains unconstrained by grace, unmoved by sacrifice. We have learned a broader theology, a more strenuous yet a more gracious doctrine of the Divine sovereignty. The induction by which we arrive at the law is wider than nature, wider than the providence that reveals infinite wisdom, universal equity and care. Rightly did a great Puritan theologian take his stand on the conviction of God as the one power in heaven and earth and hell; rightly did he hold to the idea of Divine will as the one sustaining energy of all energies. But he failed just where the author of Job failed long before: he did not fully see the correlative principle of sovereign grace. The revelation of God in Christ, our Sacrifice and Redeemer, vindicates with respect to the sinful as well as the obedient the Divine act of creation. It shows the Maker assuming responsibility for the fallen, seeking and saving the lost; it shows one magnificent sweep of evolution which starts from the manifestation of God in creation and returns through Christ to the Father, laden with the manifold immortal gains of creative and redeeming power. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Moreover, the Lord answered Job, and said. Job 40 Jehovah's answer Dean Bradley. Its language has reached, at times, the "high-water mark" of poetry and beauty. Nothing can exceed its dignity, its force, its majesty, the freshness and vigour of some of its pictures of nature and of life. But what shall we say next? It is no answer, we may say, to Job's agonised pleadings. It is no answer to the riddle and problem which the experience and history of human life suggests, even to ourselves. Quite true. There is no direct answer at all. Even those partial answers, partial yet instructive, which have been touched on from time to time by speaker after speaker, are not glanced at or included in these final words. It is as though the voice of God did not deign to repeat that He works "on the side of righteousness." He only hints at it. Job is not even told the purpose of the fiery trial through which he himself has passed, of those in other worlds than his own who have watched his pangs. No! God reveals to him His glory, makes him feel where he had, gone wrong, how presumptuous he had been. That is all. He does not say, "All this has been a trial of thy righteousness: thou hast been fighting a battle against Satan for Me, and hast received many sore wounds." Nothing is said of the truth, already mooted and enforced in this Book, that suffering does its perfect work when it purifies and elevates the human soul, and draws it nearer to the God who sends or permits the suffering. Nor is any light thrown on that faint and feeble glimmer of a hope not yet fully born into the world, of a life beyond the grave; of a life where there shall be no more sorrow or sighing, where Job and his lost sons and daughters shall be reunited. The thoughts that we should have looked for, perhaps longed for, are not here. Those who tell us that the one great lesson of the whole book is to hold up the patriarch Job as the pattern of mere submission, mere resignation — those who search in it for a full Thodice, a final vindication, that is, and explanation of God's mode of governing the world — those, lastly, who find ill it a revelation of the sure and certain hope of a blessed immortality, can scarcely have studied either Job's language or the chapters before us today. One thought, and one only, is brought into the foreground. The world is full of mysteries, strange, unapproachable mysteries, that you cannot read. Trust, trust in the power, and in the wisdom, and in the goodness of Him, the Almighty One, who rules it. "Turn from the insoluble problems of your own destiny," the voice says to Job, and says to us. "Good men have said their best, wise men have said their wisest. Man is still left to bear the discipline of some questions too hard for him to answer. We cannot solve them. We must rest, if we are to rest at all, in the belief that He whom we believe to be our Father in heaven, whom we believe to have been revealed in His Son, is good, and wise, and merciful; that one day, not here, the riddle will be solved; that behind the veil which you cannot pierce, lies the solution in the hand of God." ( Dean Bradley. ) The Lord's answer Homilist. I. A DIVINE REPROOF THAT WAS EFFECTUAL. 1. Observe the reproof. "Shall he that contendeth with the Almighty instruct Him?"(1) What is thy intellect to His? The glimmering of a glow worm to the brilliancy of a million suns.(2) What is thy sphere of observation to Mine? Thou art a mere speck in space. I have immensity under My eye.(3) What is thy experience to Mine? Thou art the mere creature of a day, observing and thinking for a few hours. I am from everlasting to everlasting. 2. Observe the effect. What was the effect of this appeal? Here it is. "Then Job answered the Lord, and said, Behold, I am vile; what shall I answer Thee?" etc.(1) A sense of moral unworthiness. "I am vile."(2) A resolution to retract. "I will proceed no further." He regrets the past, and resolves to improve in the future. This is what every sinner should do, what every sinner must do, in order to rise into purity, freedom, and blessedness. II. A DIVINE COMPARISON THAT WAS SILENCING. 1. It is a comparison between himself and the Great Creator. "Gird up thy loins now like a man: I will demand of thee, and declare thou unto Me." What is thy power to Mine? "Hast thou an arm like God?" What is thy voice to Mine? Canst thou speak in a voice of thunder? What is thy greatness to Mine? "Deck thyself with majesty," etc. What is thy wrath to Mine? "Cast abroad the rage of thy wrath." What art thou in My presence? The only effective way of hushing the murmurings of men in relation to the Divine procedure, is an impression of the infinite disparity between man and his Maker. 2. It is a comparison between himself and the brute creation. "Behold now behemoth." Study this huge creature, and thou wilt find in many respects thou art inferior to him. Therefore be humble, and cease to contend with Me. ( Homilist. ) Shall he that contendeth with the Almighty instruct Him? Job 40:2 The equality of God's dealings E. Monte. While Job is held up as the model of patience and resignation under God's chastening hand, we are continually reminded of a certain irritability and restlessness which surprises and distresses us. But a similar difficulty is elsewhere found. David is the model of purity, while there is no saint whose memory is so stained with impurity. Moses is emphatically the type of meekness, while the salient point of his life which attracts our notice is extreme irritability. Manly straightforwardness is the leading feature in the character of Abraham, while a shuffling trick is the one fault by which his memory is marked. Examine this apparent inconsistency in Job. He is brought before our attention as a man deeply impressed with the sense of common fairness, and a dread at seeing success awarded to the wicked, and adversity to the good. His own ease fell under the latter clause, and with no selfish or interested view he makes his own position the opportunity of impugning God's providence. The leading inconsistency which we have to reconcile is the fact that God should have suspended the law of His moral kingdom in Job's case, and awarded suffering to the righteous. But if we look a little deeper, we shall see at once that the fairness and justice of God were vindicated and asserted, not infringed, in Job's case. A challenge had been made by Satan which impugned the justice of God's estimate of His servant in heaping upon him so many and such abundant blessings. No test could have been more severe than that to which Job was put, and in the end the entire and humble submission of the patriarch to the will of his Maker declared beyond controversy the justice of God's estimate of His servant, and manifested before Satan and the world the power of saving grace. The object of God is not simply the reward of the good by prosperity, and the punishment of the wicked, but it is also the vindication of His grace and power by the subjection of man to His will, and the manifestation of the sanctity of His elect. There is a seeming inconsistency between Job's actual life and the character given him. But it must be remembered that the character of the man is generally not the upper surface which catches the eye. It is not the irritated waves and billows of the sea, but that vast belt of waters which girdles the earth below the ever-moving and heaving bosom of the deep, which constitutes the nature of the ocean. That undercurrent of a man's will and ways is the result of many a contradiction to his natural disposition, and he does not deserve the title of a peculiar character until he has vindicated his right to it by overcoming the influences which are contradictory to it. The natural tendency of Job was that of patient trust in God; it needed the contradiction of circumstances most adverse to that disposition to test and confirm its tendency. Lessons — 1. We little know the reason and cause of God's dealing with us; we see the handwriting on the wall, but we see not the hand. We know nothing of remote and hidden causes; we only shall know them and understand them, when, at the end of the world, the handwriting is interpreted. We are inclined to blame God's fairness. But He is fair, He is just. But it is in the whole and complete fulfilment of His scheme that fairness is to be manifested — in the integrity of the drama, not in the isolated scenes. 2. Note the apparent inconsistency of Job's own character. He began with implicit, unquestioning resignation; his after conduct betrays impatience, and an inclination to argue against those who were apparently pleading the cause of God. The key is found in the last chapter. At the end, his resignation was the result of deep experience, of profound humiliation, and of personal intercourse with God. It is so with us all. A man's character involves the whole octave — the highest note of it is played in youth, the deepest at the end of the journey of life; the whole is played together in the perfect harmony of heaven. 3. Where lay the fault of Job's friends? They argued on false premises, and in an improper manner. Censoriousness and love of prejudging human actions are faults which interfere with God's prerogative, and violate the spirit of true charity. 4. Learn the power of intercession. 5. Very beautiful is the end of Job. Job is a type of the resurrection. ( E. Monte. ) Mystery in science and revelation John H. Barrows, D. D. We may paraphrase the text as follows: Shall man, rebelling against the authority of God, assume to be wiser than the All-wise? Shall he pronounce the ways of God unequal in order to vindicate his own integrity? Is it wisdom in men, surrounded by mysteries and conscious of ill-desert, to fly in the face of heaven and lay their complaints against the God with whom they contend? In that ancient poem, the Book of Job, are embedded some of the profoundest discussions of the problems of life. Most of us are brought, at times, face to face with the question which troubled the man of Uz, "Why is this world one of sin and death?" Why is it that a loving and all-perfect God has permitted such wide-wasting woe? for the suffering is not limited to humankind, but reaches from the worm that crawls beneath our feet through all gradations of animal life, through human and angelic existences up to the right hand of the everlasting throne, where sitteth the crowned Sufferer who wept over Jerusalem, and is the exalted Lamb of Sacrifice, slain from eternity. The question, as I have said, is not new, but old as history. It has been turned over in unnumbered shapes. It has been answered by numberless sages, but reappears in the speculations of every thoughtful mind. It is the shadow that follows us toward the sun, and will disappear only when we walk into the sun, and know even as we are known. And I believe that sometimes nothing will quiet the mind, troubled by the perplexing riddles of evil and pain, so effectually as to consider why it is best for us not to know certain things, or to see how our ignorance in the department of moral evil is equalled by our ignorance in other spheres of truth. This is the lesson which the Lord taught Job. We are surrounded in this world by mysteries which baffle us, or, if we explain one, another lies back of it which defies explanation. These mysteries abound in the realm of science. Says Henry Drummond, "A science without mystery is unknown; a religion without mystery is absurd." Modern investigation has answered many of the questions which the Lord put to Job; vast additions to human knowledge have been the spoils of hardy efforts; but the unknown is a vaster field now than even then. The circle of knowledge is surrounded by an ever-widening zone of mystery. Geology may have helped us to understand how the cornerstone of the earth was laid, but the question now is, "What is that cornerstone? Whence came it?" Every step backward leads us to mystery, where science closes her lips, and faith speaks out the name of God. Man thinks of the immensities of nature, and he is nothing. He thinks of the minuteness of atoms and molecules, and he seems almost everything. We trespass continually on the domain of the supernatural, the spiritual, the invisible, the Divine; and the Cross of Jesus may well be seen wherever His hand has wrought in the mysteries of creation. God does not think it best to give us completed knowledge, any more than He gives us complete bodily strength, or complete soul development. He demands work of us. Salvation is wrought out with fear and trembling, and we ought to thank God that we are not treated as some rich men treat their sons. God does not want spoiled and pampered children. ( John H. Barrows, D. D. ) Behold, I am vile. Job 40:3, 4 A humbling confession W. Jay. Self-examination is of unspeakable importance. The most useful knowledge of ourselves is not that which is physical, but that which is moral; not a knowledge of our worldly affairs, but of our spiritual condition. I. THE SELF-ACCUSATION. "Behold, I am vile." 1. The quality acknowledged. "Vileness." "Behold, I am vile." "Vile," says Johnson in his Dictionary, is "base, mean, worthless, despicable, impure." There is nothing in the world to which this will so much apply as sin; and to sin Job referred when he said, "Behold, I am vile." He does not call himself vile because he was a man reduced, poor, and needy; no man of sense ever would do so. Character intrinsically does not depend Upon adventitious circumstances. If poverty were vileness, as by their discourse some people seem to think, how vile must the apostles have been, who said, "Even to this very hour, we hunger, and thirst, are naked, are destitute, and have no Certain dwelling place!" How vile must that be which leads God to hate the work of His own hands; which leads a God of love to threaten to punish with everlasting destruction from His presence and His power, and which would not allow of His pardoning without the sacrifice of His own Son! 2. Who made this confession? Surely it was some very gross transgressor? No. It was some newly-awakened returning penitent? No. It was Job; a saint of no ordinary magnitude. What, then, do we learn from hence, but that the most eminent saints are the most remote from vain thoughts of themselves? We know that the nearer a man approaches to perfection in anything, the more sensible he becomes of his remaining deficiency, and the more hungry and thirsty he is after improvement. Take knowledge; advancement in knowledge is like sailing down a river; it widens as you proceed, till you are out at sea. A little knowledge puffs a man up, but Sir Isaac Newton was the most modest of men. Not that there is no difference between a saint and a sinner. Job does not mean to intimate that he loves sin, or that he lives in it. His friends accused him of this, which he denied, saying, in his address to God, "Thou knowest that I am not wicked." "Behold, my witness is in heaven, and my record is on high." But he knew that sin, though it did not reign in him, yet lived in him, yet opposed him, yet vexed him, yet defiled. him; so that he could not do the thing that he would. 3. When was the acknowledgment here uttered, "Behold, I am vile"? It was immediately after God's interview with him, God's intercourse with him, God's addressing him. "Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man, for I will demand of thee, and answer thou Me." It was after God had further displayed Himself in the perfection of several of His works; it was then that "Job answered the Lord, and said, Behold, I am vile." And what does this teach us but this — that the more we have to do with God, the more we shall see and feel our unworthiness. Those who have never been abroad to see great things are pleased with littleness, but travelling expands and enlarges the mind, furnishes it with superior objects and images; so that the man is no longer struck, upon his return, with the little rivulet and the little hill, which seemed to astonish him before he went from home, and during his infancy. And when a man has gone far enough, so to speak, to be introduced to God Himself, he will be sure to think afterward very little of himself. Yes, if anything can make us feel our littleness, it must be a view of His wisdom; if anything can make us sensible of our weakness, it must be the view of His almighty sovereignty; if anything can make us feel our depravity, it must be the view of His spotless purity, — the spotless purity of Him "who is of purer eyes than to behold iniquity, and in whose sight the very heavens are not clean." II. TO OBSERVE HOW THIS CONVICTION IS PRODUCED. You will observe here, that, our inquiry is not after the fact itself. The fact itself is independent of our conviction, or of our belief. "If we say that we have no sin, we deceive ourselves, and the truth is not in us"; and the heavens will reveal our iniquity, and the earth will rise up against us. Yes, it is a truth, whether we acknowledge it or not, that we are vile; vile by nature, and vile by practice. Let us, therefore, remark the Author and medium alone of this discovery. As to the Author, we make no scruple to say, that it is the Spirit of the blessed God; according to our Saviour's own declaration, "When He, the Spirit of truth, is come, He shall convince the world of sin, because they believe not on Me." All that is really good in the souls of the children of men is from Him. From Him comes the first pulse of life. Now as to the medium, or instrumentalities, we would observe that these are, principally, the law and the Gospel. The law is one of the principal instrumentalities; for "by the law is the knowledge of sin." "Sin is the transgression of the law." The law is always to be used so; and for this purpose the Gospel also is equally instrumental with it. The Gospel teaches us the nature of our disease, by showing us the nature of our remedy. Now this being the Author, and this being the medium of the discovery, observe the mode in which it is accomplished. This is gradual. The thing does not take place all at once; it is effected by degrees. Usually, indeed, it begins with a charging home of one single sin upon the conscience of the man; the sin to which he has been peculiarly addicted, and by which his conscience, therefore, is now alarmed. It is increased by the various events, and by the various dispensations of providence. Little do we know of ourselves, indeed, until we are enlightened, until we meet with our own proper trial. The Christian often supposes that he is worse, because he is wiser than he was. Because he sees more of his inward corruptions, he thinks there are more. He resembles a man in a disagreeable, loathsome dungeon; before the light enters he sees nothing offensive; he knows not what there is there; but as the light enters he sees more and more. "I have heard some people," says Mr. Newton, "pray that God would show them all the wickedness of their hearts. I have said to myself, It is well that God will not hear their prayer; for if tie did, it would drive them to madness or despair; unless at the same time they had a proportionate view of the work, and the ability, and the love of their Lord and Saviour." III. LET US OBSERVE THE EFFECTS OF THIS CONVICTION. 1. One of these effects is evermore wonderment. As if a person had been born and bred up in a subterranean place, and had been raised up and placed upon the earth; the first emotion he would feel would be wonder. Peter tells us that God calls us "out of darkness into His marvellous light." Not only "light," but "marvellous light"; seeing as well as wondering. Nothing is more wonderful to the man than what he now sees of himself. That he should have acted in such an ungrateful, such a foolish, such a base manner as he has been doing! 2. Humiliation will be another result of this discovery. Ignorance is a pedestal upon which pride always stands. Self-complacency then will be at an end, and the man will abhor himself, repenting in dust and ashes. Self-justification will also be at an end, and the man will condemn himself. 3. The endearment of the Saviour is another result of this discovery. Why is it there ate so many to whom He has no form nor comeliness, nor any beauty that they should desire Him? — that they can read of Him, that they can hear of Him, that they can talk of Him without feeling any attachment to Him? Why is it, but that, to change the image, as Solomon says, "the full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet"? Or, to use our Lord's own words, "They that are whole need not a physician." 4. Submission under afflictive dispensations of providence will be another effect of this discovery. I remember Bunyan says, "Nothing surprised me more when I was first awakened and enlightened, than to see how men were affected by their outward troubles. Not that I was without my troubles, God knows I had enough of them; but what was everything else beside compared to the loss of my poor soul!" So will it be with us if we have the same views and the same feelings. So it is, that an old divine says, "When a sense of sin lies heavy upon the soul, the sense of trouble will be light." 5. Then gratitude will be another result of this discovery of our vileness. The proud are never grateful. Do what you will — heap whatever favours you please upon them — what reward have you? what thanks have you? They only think you are doing your duty; they think they are deserving of all this. But when a man feels that he is unworthy of the least of all his mercies, how will he feel with regard to the greatest of them? 6. Charity and tenderness towards the faults of others will be a result from this conviction. There is a knowledge of human nature that is far from being sanctified; so far from it that it is even an injury to him that possesses it. Read Mandeville's Fable of the Bees ; read Rochefoucauld's Maxims ; read some of Lord Byron's works: do you not perceive how they discover, how fully they discover, in a sense, the vileness of human nature? Yes, and they love to dwell upon it; they love to expose the nakedness of our common nature. They always speak of these things with complacency; never with regret; never with anything like reproach of themselves and others. But it is otherwise with the man who has been taught his depravity at the foot of the Cross; who has there been made to say, with Job, "Behold, I am vile." Such a man will not look for perfection in others, because he is conscious he is destitute of it himself. IV. THE RELIEF OF THIS COMPLAINT. For I am persuaded there are persons who are saying, "Well, whatever others may think of themselves, Job's language is mine. I daily feel it. Whether I am alone or in company — whether I am in the sanctuary or at the table of the Lord" — nothing fits my lips but this acknowledgment, "Behold, I am vile." Is there any consolation for such? There is much every way. 1. Because God has commanded us, as ministers, to comfort you. We are to tell those whom He has thus made sad that God has commanded them to make merry. Because "the joy of the Lord is their strength." They never feel gratitude so well as when they are walking in the comforts of the Holy Ghost. You do not remember that the Jews in their passage, when they crossed the Red Sea, came to Marah, where the waters were bitter, as well as to Elim, where there were twelve springs of water, and threescore and ten palm trees. You do not remember in the immortal Pilgrim's Progress that there were in the way of the shining light the valley of humiliation and the valley of the shadow of death, as well as the delectable mountains. 2. Remember that this experience is a mercy, and a great mercy; that this experience is essential to all real religion; that it is previous to all true consolation; that it is a proof of the Divine agency in you. "I will take away the heart of stone, and give you a heart of flesh." 3. Remember that all in you is not evil now. Beware, therefore, that you never depreciate not only what God has done for you, but what He has done in you. The work of His Holy Spirit is called a good work; and it is a good work. 4. As all is not vile in you now, so nothing will be vile in you long. No. "The night is far spent, and the day is at hand"; and your warfare will soon be accomplished. ( W. Jay. ) Consciousness of sin the result of the manifestation of God George Wagner. Jehovah's mode of dealing with Job is very remarkable. He did not enter at all upon the point about which the disputants could not agree. He said nothing whatever about the dispensations of His providence. Nor did He declare whom He chastened, and whom He left unchastened in the world. Of what, then, did He speak? Of the great mysteries of creation and nature, as displaying His glorious majesty, His creative power, His perfect wisdom. The result was striking. Job was strongly convinced of his own ignorance and sinfulness. I. JOB'S DEEP CONSCIOUSNESS OF SIN. No words could express it more strongly than these, "Behold, I am vile!" It is just the most eminent saints — just those who are most advanced in the knowledge of God, who make use of such words. (See case of Isaiah; and Psalm 51:3 .) "Behold, I am vile!" is no exaggerated statement; it is a state and a feeling to which we ought all to be brought — a confession which we ought all to make. If we try to analyse the state of mind expressed by these words, it is quite evident that it is one in which the sinfulness of sin is most deeply felt — in which sin is regarded with great abhorrence, and the sinner views himself with deep self-abasement. There is a Scripture term that suits the idea — "self-loathing" ( Ezekiel 36:31 ). If we endeavour to go a little deeper into this state of mind, we shall find that there are two feelings, carefully to he distinguished from each other, which elicit this solemn confession. The one is "remorse," the other is "the consciousness of ingratitude towards God." There is a great difference between remorse and true repentance. Remorse may, and often does, lead to repentance, but very often it stops short of it. Remorse is repentance without grace — the working of the natural heart; whereas repentance is a change of mind, showing itself in real sorrow for sin. The chief difference between "the two lies in the motives. Have you then felt the ingratitude of your heart? Have you realised that every act of sin in which you indulge is an act of ingratitude towards God? II. THE CONSEQUENCES OF THIS DEEP CONSCIOUSNESS OF SIN. One only is mentioned here — silence before God. The natural heart is very prone to arraign God's ways. Never, in the language of the world, do you find such words as these, "I will lay my hand upon my mouth." But the true Christian places authority on her right throne — in God, and not in man, — and aims continually at the grace of silent submission. If you wish to be submissive, pray that you may feel your utter sinfulness. You wish, it may be, to feel your utter sinfulness, pray that God may be manifested to you by the Spirit in Jesus Christ through His Word. ( George Wagner. ) Indwelling sin I. THE FACT THAT EVEN THE RIGHTEOUS HAVE IN THEM EVIL NATURES. Job said, "Behold, I am vile." He did not always know it. All through the long controversy he had declared himself to be just and upright. But when God came to plead with him, he at once put his finger on his lips, would not answer God, but simply said, "Behold, I am vile." How many daily proofs you have that corruption is still within you! Mark how easily you are surprised into sin. Observe how you find in your heart an awful tendency to evil, that it is as much as you can do to keep it in check, and say, "Hitherto shalt thou come, but no further." Then how wrong it is, if any of us, from the fact of our possessing evil hearts, think to excuse our sins. Some Christians speak very lightly of sin. There was corruption still remaining, and therefore they said they could not help it. The truly loving child of God, though he knows sin is there, hates that sin. II. WHAT ARE THE DOINGS OF THIS INDWELLING SIN? 1. It exerts a checking power upon every good thing. 2. Indwelling sin not only prevents us from going forward, at times it assails us, and seeks to obstruct us. It is not merely that I fight indwelling sin; it is that indwelling sin makes an assault upon me. 3. The evil heart which still remaineth in the Christian, doth always, when it is not attacking or obstructing, still reign and dwell within him. My heart is just as bad when no evil emanates from it, as when it is all over vileness in its external developments. III. THE DANGER WE ARE UNDER FROM SUCH EVIL HEARTS. It arises from the fact that the sin is within us. Remember how many backers thy evil nature hath. Remember also that this evil nature of thine is very strong and very powerful. IV. THE DISCOVERY OF OUR CORRUPTION. To Job the discovery was unexpected. We find most of our failings when we have the greatest access to God. V. IF WE ARE STILL VILE, WHAT ARE OUR DUTIES? We must not suppose that all our work is done. How watchful we ought to be. And it is necessary that we should still exhibit faith in God. ( C. H. Spurgeon . ) Self-abasement J. C. Wigram, M. A. On the whole, the design of this portion of Scripture is to teach men that, having a due respect to the corruption, infirmity, and ignorance of human nature, they are to lay aside all confidence in themselves, they are to labour continually after an unwavering and unsullied faith, which is the gift of God only, and to submit, with becoming reverence, to the trials which He may call them to endure in this their probationary state. In this book the state of man as a fallen creature is to be manifested. Job's expressions prove him, at worst,, not to be an irreligious man, but a man possessed of integrity, and too confident in it. And they give peculiar interest to his deep self-abasement and repentance when convinced of sin...What further light, what directions, does the Gospel supply in doing this necessary work of repentance and self-humiliation? We are all in danger, while performing the very duties which we owe to God, of placing too great a reliance upon them. Our virtues may be a snare to us. We may misapply to the injury of our soul's health those very things which are set forth for our good. The great scope and end of Christian doctrine is the consolation, not of those who are vainly puffed up with such fleshly conceits, but of those whose hearts are overcharged with the burden of their sins. There never was, nor is there, any mere man absolutely righteous and free from sin. If Christ hath paid the ransom for all, then were all captives and bondsmen of the great enemy, and under sentence of death. If one have died for all, then were all dead in sin, and none is able to justify himself. ( J. C. Wigram, M. A. ) Wilt thou also disannul My judgment? Wilt thou condemn Me, that thou mayest be righteous? Job 40:8 The excuses of sinners condemn God I. EVERY EXCUSE FOR SIN CONDEMNS GOD. 1. Nothing can be sin for which there is a justifiable excuse. 2. If God condemns that for which there is a good excuse, He must be wrong. 3. But God does condemn all sin. 4. Consequently, every excuse for sin charges blame upon God, and virtually accuses Him of tyranny. Whoever pleads an excuse for sin, therefore, charges God with blame. II. CONSIDER SOME OF THESE EXCUSES. 1. Inability. It is affirmed that men cannot do what God requires of them. This charge is blasphemous against God. Shall God require natural impossibilities, and denounce eternal death upon men for not doing what they have no natural power to do? Never. 2. Want of time. If God really requires of you what you have not time to do, He is infinitely to blame. 3. A sinful nature. 4. Sinners, in self-excuse, say they are willing to be Christians. But this is insincere, if they persist in remaining in their sins. 5. Sinners say they are waiting God's time. 6. They plead that their circumstances are very peculiar. 7. Or that their temperament is peculiar. 8. Or that their health is so poor they cannot get to meeting, and so cannot be religions. 9. Another excuse takes this form — My heart is so hard, that I cannot feel. Learn — (1) No sinner lives a single hour in sin without some excuse, by which he justifies himself. (2) Excuses render repentance impossible. (3) Sinners should lay all their excuses at once before God. (4) Sinners ought to be ashamed of their excuses, and repen

40:1-5 Communion with the Lord effectually convinces and humbles a saint, and makes him glad to part with his most beloved sins. There is need to be thoroughly convinced and humbled, to prepare us for remarkable deliverances. After God had shown Job, by his manifest ignorance of the works of nature, how unable he was to judge of the methods and designs of Providence, he puts a convincing question to him; Shall he that contendeth with the Almighty instruct him? Now Job began to melt into godly sorrow: when his friends reasoned with him, he did not yield; but the voice of the Lord is powerful. When the Spirit of truth is come, he shall convince. Job yields himself to the grace of God. He owns himself an offender, and has nothing to say to justify himself. He is now sensible that he has sinned; and therefore he calls himself vile. Repentance changes men's opinion of themselves. Job is now convinced of his error. Those who are truly sensible of their own sinfulness and vileness, dare not justify themselves before God. He perceived that he was a poor, mean, foolish, and sinful creature, who ought not to have uttered one word against the Divine conduct. One glimpse of God's holy nature would appal the stoutest rebel. How, then will the wicked bear the sight of his glory at the day of judgment? But when we see this glory revealed in Jesus Christ, we shall be humbled without being terrified; self-abasement agrees with filial love. 40:6-14 Those who profit by what they have heard from God, shall hear more from him. And those who are truly convinced of sin, yet need to be more thoroughly convinced and more humbled. No doubt God, and he only, has power to humble and bring down proud men; he has wisdom to know when and how to do it, and it is not for us to teach him how to govern the world. Our own hands cannot save us by recommending us to God's grace, much less rescuing us from his justice; and therefore into his hand we must commit ourselves. The renewal of a believer proceeds in the same way of conviction, humbling, and watchfulness against remaining sin, as his first conversion. When convinced of many evils in our conduct, we still need convincing of many more. 40:15-24 God, for the further proving of his own power, describes two vast animals, far exceeding man in bulk and strength. Behemoth signifies beasts. Most understand it of an animal well known in Egypt, called the river-horse, or hippopotamus. This vast animal is noticed as an argument to humble ourselves before the great God; for he created this vast animal, which is so fearfully and wonderfully made. Whatever strength this or any other creature has, it is derived from God. He that made the soul of man, knows all the ways to it, and can make the sword of justice, his wrath, to approach and touch it. Every godly man has spiritual weapons, the whole armour of God, to resist, yea, to overcome the tempter, that his never-dying soul may be safe, whatever becomes of his frail flesh and mortal body.