or one

over (or, thrown me down headlong ') into the hands of the wicked." His case, in his own view, like that of a criminal delivered over to the executioners of justice; cast into a gulf or dungeon, as the punishment of his crime. His friends appeared to him in the character, and as acting towards him the part, of wicked men. Job delivered by God into the hands of an "evil onc in a way that he was not then aware of. Possibly, however, some glimmering of the truth as to the immediate agent in his affliction. The doctrine of evil spirits, and of one prominent among them as their leader, not likely to have been unknown in Job's time. The tradition of man's temptation and fall widely spread and preserved in the line of Shem. No uncommon thing for a child of God to be for wise purposes left for a time in the hands of bad men and bad angels. Divine abandonment the bitterest ingredient in the Saviour's cup. The only thing that extorted a wail of sorrow from His lips (Matt. xxvii. 46). To be left in the hands of the wicked was itself a grievous affliction. "The tender mercies of the wicked are cruel." To appear to be abandoned by God at the same time a fearful aggravation. The Surety actually delivered into the hands of Satan to be tempted, and of wicked men to be put to death (Matt. iv. 1; Acts ii. 23).

6. The sad and sudden reverse in his experience (verse 12). "I was at ease (-in tranquillity and prosperity), but he hath broken me asunder (or, in pieces, thoroughly crushed and smashed me as an earthen vessel); he hath also taken me by my neck [as a wild beast does his prey] and shaken me to pieces (or, dashed me as on the ground, or against a rock), and set me up for his mark" (-to shoot his arrows at, as Saracenic conquerors sometimes did with their captives, and as his own soldiers did with Sebastian, the martyr of Gaul). Great and sudden reverses among the sorest earthly trials. The remembrance of previous comfort and prosperity an embittering of present calamity and suffering. Once none more happy and prosperous than Job; now none more afflicted and wretched. No greater contrast between past and present experience since Adam and Eve were driven out of Paradise. Labours for words to express the grievousness of the latter. Employs words of double form and intensified meaning. "Broken me asunder," "shaken me to pieces." No mere hurt, but utter destruction, like that of a glass or an earthen vessel dashed to the ground, and smashed into a thousand pieces, no more to be united. Children gone; property lost; wife alienated; body covered from head to

foot with the most grievous and loathsome disease that ever afflicted fallen humanity; mind harassed, depressed, distracted; sleep taken away; what sleep obtained made more wretched than the absence of it by horrifying dreams; his sincerity and picty more than suspected by his friends, in consequence of his sufferings; and his bruised spirit worried and irritated by their flippant and worldly arguments, to convince him that he must not be the man he had been taken to be, and that to be delivered from his troubles he must repent and seek God. And of all these overwhelming reverses, God Himself, whom he had diligently and faithfully served, the Author! High and important object that for which God could do such violence to His nature in thus dealing with a faithful servant! Transcendently glorious end in view, when He still more terribly bruised His faithful and well-beloved Son!

7. A tragically sublime enlargement on his treatment at the Divine hand (verse 13).

His archers (or 'his mighty ones,' perhaps his darts'-the many calamities with which God had visited and was still visiting him) compass me round about: he cleaveth my reins asunder (-attacks me in the most vital parts, and inflicts on me deadly wounds), and doth not spare: he poureth out my gall upon the ground" (-His strokes of the most fatal kind, leaving no hope of life). No pity shewn in dealing with His servant, but all kinds of severity inflicted. Sometimes God appears to lay aside His attribute of mercy, even in dealing with His own. So in visiting Jerusalem for her sins: "Thou hast not pitied" (Lam.iii. 43). Thus God "spared not his own Son."-(Verse 14). "He breaketh me with breach upon breach;"-is continually dealing new blows, like a storming party attacking the walls of a fortress-is always inflicting new griefs. So David's complaint: "Deep calleth unto deep; all thy waves and thy billows have gone over me,"-one after another in rapid succession" (Ps. lxii. 7). One severe trial often found almost sufficient to crush us. Ordinarily, "in the day of the rough wind," He "stayeth the east wind." Rarely, as with Job, are heavy strokes repeated, successive, and accumulated. Such, however, the experience of Jesus in the last hours of His earthly life. From the traitor's kiss to His dying cry upon the cross, "bruised and put to grief" by God, devils, and men; smitten in soul and body with one wound after another, till at last reproach broke His heart, and He was brought to the dust of death. And all this, while standing in your place, reader, and mine." He runneth upon me like a giant," or, "as a warrior," sword in hand, with strength and fury. Appalling climax! Terrible experience for a

Ichild of God. Awful situation of an impenitent and Christless soul. "A fearful thing to fall into the hands of the living God." If these things be done in the green tree, what shall be done in the dry?

8. The effect of this severity on the part of God (verse 15). "I have sewed sackcloth upon my skin." Sackcloth, a garment of coarse cloth worn by mourners and penitents. Probably assumed by Job after the death of his children, and continued ever since. Worn next to the person, and now adhering to his skin through the purulent matter issuing. from his ulcers. God's providence able very soon to change our silk into sackcloth.

"And defiled (or thrust) my horn in the dust,"—like a noble animal spent with fatigue or overpowered in conflict. Job now literally in the dust. His place still among the ashes. His condition one of the deepest misery. His experience that of sorrow and humiliation. The horn an emblem of strength aud dignity. Job, as a prince or emir, naturally speaks of his "horn." Easy with God to bring the loftiest horn to the dust. Witness Haman, Nebuchadnezzar, Wolsey, Masaniello, the fisherman-saviour of Naples. Soon "high ambition lowly laid." (Verse 16)." My face is foul (or red) with weeping." Job no stoic. His eye poured out tears to God (verse 20). Manly to weep from a sufficient cause. Jesus wept. It is only sin which makes men callous and insensible. True religion neither makes men stones nor stoics. Scorn the proud man that is ashamed to weep.' "And on mine eyelids is the shadow of death." A speedy dissolution anticipated as the result of his calamities and disease. The dimness of death already appearing to him to settle on his eyes. Now viewed himself as a dying man (ch. xvii. 1.) Figuratively also, deep and continued sorrow clouded his eyes as with the dimness of death. The effect of grief and tears on the sight frequently complained of in the Psalms (Ps. vi. 7; xxxi. 9; xxxviii. 10. See, also, Sam. v. 17). Faustus, son of Vortigern, said to have wept himself blind for the abominations of his parents.

III. Re-asserts his innocence and integrity (verse 17).

"Not for any injustice (or, although,'or, connecting with what follows,—' because there is not any violence') in mine hands; also my prayer is pure." Maintains that his sufferings were neither on account of wrong done to his neighbour or hypocrisy towards God. The two charges alleged or insinuated against him by his friends. The gist of their speeches to shew that he must have made himself rich by oppression, or had abused his riches to the injury of his neigh

bour, and that the justice of God now overtook him for his crimes. This conduct towards man necessarily implied that his profession of religion towards God had been false and hollow. Job maintains, like Paul, that he had exercised himself in having a conscience void of offence both towards God and towards man. "Prayer" here put for religion or religious duties in general-his duty towards God. A great part of religion consists in prayer or in communion with the Father of our spirits. Divine worship an approach of the soul to the mercy-scat. Job a man of prayer, contrary to the allegation of his friends (ch. xv. 4). A prayerless man is a man without religion and without God. Job speaks of

a man.

Prayer

as a matter of course, as a thing natural for As natural for a man to pray as for an infant to utter cries to its mother. The natural instinct of a babe towards its earthly parent a picture of that in a human soul towards its heavenly one. Because natural, prayer is universal. Prayer to Deity in some form or other the language of man wherever found. The most degraded still sometimes prays, and pays respect to prayer when offered by another. Prayer a thing of the spirit, unconfined to time, or place, or form. In prayer, however, as in other things, the spirit seeks outward expression-in the lips, and the posture of the body, as bended knees, uplifted hands, &c. Prayer either public, solemn, formal, or private, in the family, the closet, everywhere. "I will that men pray everywhere." Nehemiah prayed in the glittering banquet-hall while presenting, according to his office, the wine-cup to his royal master. Especial prominence given in the Bible to united prayer (Matt. xviii. 19; Acts xii. 5, 12). Prayer to be made for others as well as for ourselves. Job an intercessor (ch. i. 5; xlii. 10). Patterns for prayer given everywhere throughout the Scriptures. Especially found in "the Lord's Prayer." The first part of this Divine form of devotion consists in three petitions for God himself-for God's glory, His kingdom, and His pleasure; the second part, in the remaining four, for ourselves and our neighbour. Of these four, the first is for temporal benefits; the second and third for spiritual ones; and the fourth and last, for both combined.

Job declares that his prayer was "pure.” Prayer "pure" when offered with a sincere heart and pure conscience. More particularly—

1. When not in hypocrisy or "out of feigned lips"; when with the heart and not

merely the lip or outward posture (Is. xxix. 13; Matt. xv. 8).

2. When not accompanied with the practice of sin. The sacrifice of the wicked an abomination to the Lord (Prov. xv. 8; li. 27; xxviii. 9) "If I regard iniquity in my heart the Lord will not hear me (Ps. lxvi. 17). Men to lift up "holy hands."

3. When for right objects and from right motives. "Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts" (James iv. 3).

4. When addressed to the only true God (Ps. lxv. 2).

5. When presented in a way according to His own will, not through images or pictures, or with superstitious and humanly devised practices (Col. ii. xviii. 22).

6. When offered with right disposition and feelings, with benevolence and forgiveness of injuries. "Lifting up holy hands, without wrath" (1 Tim. ii. 8). When ye stand praying, forgive" (Mark xi. 25).

7. When made with humility through the one Mediator, and with faith in His atoning sacrifice. "To this man will I look who is poor and of a contrite spirit" (Is. lxvi. 2). "There is one God and one Mediator between God and men, the man Christ Jesus." "No man cometh to the Father but by me (1 Tim. ii. 5; John xiv. 6). Boldness given to enter into the holiest of all by the blood of Jesus (Heb. x. 19).

IV. Apostrophizes the earth in an impassioned prayer that his innocence may be made manifest (verse 18).

"O earth, cover not thou my blood, and let my cry have no place" (of concealment, or hindrance in its access to God'). Perhaps connected with the preceding: "Because I am innocent, let this be the case."" Job, as an undeserving sufferer, regards himself as one whose blood is innocently shed. Probable reference to Abel's murder (Gen. iv. 10, 11). The narrative or document containing it well known to Job. The shedder of Job's blood either the immediate agent in his sufferings, or his friends who so cruelly persecuted him. Murder easily and often committed without actual shedding of blood. Parents often murdered by the unkindness of their children, and wives by the harsh treatment of their husbands. Words and looks kill as well as blows. Blood shed inwardly as well as outwardly,-shed where no eye sces it but God's.

Job's prayer heard. His innocence and his friends' unkindness at length revealed. No innocent blood always covered. Murder will out" and be revenged. The blood of the slaughtered Huguenots visited on Charles IX.,

who died in a bloody sweat, crying: "What blood! what blood!"-and still visited in the wars and revolutions of France. A day coming when the earth shall "disclose her blood," the blood innocently shed on it and kept by it against a future day, and shall "no more cover her slain" (Is. xxvi. 21). Earth covers innocent blood till God uncovers and revenges it. Arabs say the dew never rests on a spot that has been wet with it. The innocent blood of the crucified One still speaks in heaven. Led to the sacking and burning of Jerusalem, with the slaughter and dispersion of its people. Is still visited on the outcast impenitent shedders of it. Speaks pardon and peace to all who, as guilty, take refuge in it as their only atonement and hope.

The "cry" of the helpless and oppressed never unheard. No place on earth able to hide it from God. Enters from the most humble and wretched hovel into the ears of the Lord of Sabaoth (James v. 4).

V. Job's consolation (verse 19, 20).

1. In God's consciousness of his innocence (verse 19). "Also now(-besides the testimony of my own consciousness; or, 'even now,' in the midst of these calamities and sufferings), behold (-strange as you may deem my assertion) my witness (-he who can and will bear testimony to my innocence) is in heaven, and my record (the eye-witness of my upright life) is on high." Job's integrity already testified to by God in a way he was not aware of. The comfort of the righteous under oppression, that God is witness not only of their suffering, but of their integrity. God's great all-seeing eye the terror of the sinner, the comfort of the saint. The EyeWitness in heaven will one day speak out on earth (Matt. xxv. 31-45). A grievous trial for a good man to lie under suspicion of hypocrisy, especially with good men. comfort in the record on high,-the EyeWitness unseen, but seeing all.

His

2. In his constant tearful waiting upon God (verse 20). "My friends scorn me (Heb., 'my mockers are my friends'), but mine eye poureth out tears unto God." One of Job's great trials, that those who should have befriended and comforted him only mocked him, by dealing in wordy harangues and persuasions to repent in order to deliverance from his overwhelming troubles. His comfort in being able to turn from them to God. While his ear was stunned with their unfeeling reflections, his eye was pouring out tears to Him in whom "the fatherless findeth mercy." A relief in trouble to be able to weep, much more in being able to weep to God. Tears wept to God do not scald, but cool. The misery of the world,

that they either do not weep in trouble, or do not weep to Him who is able both to pity and help them. Every tear wept to God put into His bottle. God's lachrymatory constantly filling with the tears of the sorrowful wept into His bosom. A day coming when each tear treasured up in it will sparkle as a gem in the mourner's crown. Prayers and tears the weapons of the saints. While the eye pours out tears to God, God pours in comfort and strength unto the soul. With God the eye pleads as effectually as the lips. The tearful eye an eloquent pleader when the tongue is unable to utter a word. Tears wept to God have a voice that He who sees them well understands. Those blessed troubles that open the sluices for tears to be poured out to God. Believers weep with their face to God, the world with their back to Him. Precious grace that enables a man to take his griefs and weep out his tears to God. The trouble that drives unbelievers farther from God is only driving a believer nearer to Him; as the wind that drives one mariner farther from home is wafting another nearer to it. The magnet, amid all the commotions of the earth, and sea, and sky, still keeps pointing to the north.

VI. His longing desire to have his case tried before God (verse 21).

وو

"O that one might plead for a man with God, as a man pleadeth for his neighbour (or, O that a man might plead,' or simply as expressing the subject of his prayer,that a man,-viz., himself, might plead with God as a son of man with his neighbour'). Job's constant desire, from a consciousness of his integrity, to plead his cause with God (ch. ix.,19, 32-35). His aim not to establish his sinlessness, but his sincerity. His desire not to plead with God in reference to his personal acceptance with Him, but in reference to the particular matter and cause of his present sufferings. It is our happiness that we have not to plead our case with God as righteous persons, but as sinners. Even Job unable to answer God for one of a thousand charges he could bring against him (ch. ix., 3). It is the comfort of the Gospel-(1) That a sinner does not need to plead with God in order to establish his righteousness; God justifies the ungodly who believe in His Son; (2) That receiving Christ as a Saviour we have one who con

stantly pleads for us. In Christ we have an Advocate who is God Himself while our Brother, the Man who is Jehovah's Fellow (Zech. xiii. 7.) Our God-man Advocate pleads not our innocence, but His obedience unto death, as the ground of our justification. Exhibits before the Divine tribunal not our tears, but His own blood. Mentions in the plea not our works, but our faith in Himself.

The reason for Job's earnest desire (verse 22)." When a few years are come (or 'for the years numbered to me,' or,' my few years have come,' i.e., to an end), then shall I go whence I shall not return." The apprehension of approaching death now always present with Job. His great desire that his cause might be tried and his innocence declared before he left this world. Elsewhere he comforts himself with the assurance that even if death should intervene, God would vindicate his character and manifest his innocence (ch. xix., 25-27). Natural to desire to see it done while living. Sad for a good man to die with a cloud of suspicion resting on his character. Things which each ought to be earnest and diligent to have done before we go "whence we shall not return." (1) Our own acceptance with God made sure. (2) The salvation of our children secured. (3) Our family and affairs rightly ordered. (4) Peace and reconciliation sought with all men. (5) Duties towards our family, friends, and neighbours discharged. "Whatsoever thy hand findeth to do, do it with thy might" (Eccles. ix. 10).

Solemn enquiry: "When a few years are come," where shall I be, and what shall be my place and experience? Like Job, I shall be done with a present world. Its joys and sorrows, its cares and anxieties, will have ceased with me for ever. Shall I be enjoying a better state? Have I a house not made with hands, eternal in the heavens? Have I an interest in Christ, so as to be able to say: "To me to live is Christ, and to die is gain?" Do I know that God is the strength of my heart now, and that He shall be my portion for ever? That He will guide me with His counsel while here, and afterwards receive me to glory? While my body is mouldering in the grave, shall my spirit be mingling in the songs of saints and seraphim before the throne? Am I already washed in the blood of the Lamb?

vital energy is destroyed '), my days are extinct (or, extinguished, as a lamp or taper whose flame is expiring), the graves are

ready for me" (or, the place of graves, or chambers of the tomb, are destined for me, -Heb., 'are for me,' or, are mine'). Job takes a calm but gloomy view of his condition. Now views himself always as a dying man. Speaks the language of deep despondency. Vital powers exhausted. Energy of spirit broken. The lamp of life all but extinguished. His only expected home the grave. This mentioned now- -(1) As his reason for desiring to have his case speedily tried and his character vindicated; (2) In opposition to the flattering prospect held out by his friends as the result of his repentance. Observe—

1. Good for us frequently to take a calm view of our condition as mortal and dying men. Philip of Macedon kept a person for the sole purpose of daily reminding him of his mortality. Sad to be surprised by the summons of death, like the rich fool (Luke xii. 20). A good man, able, like Job, to chant his own dirge, both in the midst of life's joys and sorrows.

2. True in reference to each what Job says of himself

"The graves are ready for me."

(1) Death is appointed to us. The lot of all but those who shall be living at the Lord's appearing. The sentence of death entailed on Adam's offspring as well as himself (Rom. v. 12). Death an enemy which all have to meet. No discharge in that war. The grave the home appointed for all living. Death a visitor whom no wealth can bribe, no power resist, no artifice elude.-(2) Death is near to us. "But a step between me and death." Death or the Lord's appearing not far from each of us. The grave probably much nearer both to reader and writer than to Job, when uttering these words. Job after this lived a hundred and forty years. Our entire life probably not more than half this amount. "Where is to-morrow? In another

world. For numbers this is certain." Death probably much nearer to us than we think. Uses to be made of this fact:

(i.) To make careful preparation for death. While the body enters the grave the spirit enters the invisible and eternal world. Prepare to meet thy God.-(ii.). To make right use of time while it lasts. Much to be done, and but a short time to do it in (Eccles. ix. 10).—(iii.). To sit loose to the things of a present world. The world to be used, but not abused or used eagerly as if our all (1 Cor. vii. 29). "Why all this toil for triumphs of an hour?" (iv.). To examine faithfully our views and prospects in regard to the grave. How do I regard it ? With comfort or with dread? Is the

prospect of it a gloomy or a pleasant one? To the believer to die is gain, because to depart is to be with Christ. To Him, the grave is only "a dark lattice letting in eternal day," the avenue

"To festive bowers,

Where nectars sparkle, angels minister,

And more than angels share."

Am I prepared for my final resting-place? Are my accounts made straight with God? Am I at peace with my Maker? Are my sins cancelled with the blood of Jesus?

II. Job complains of the conduct of his friends (verse 2).

"Are there not mockers (or mockings) with me? Doth not mine eye continue (Heb., remain all night) in their provocation ?" Cutting words and cruel reproaches not easily banished. What the eye sees and the ear hears by day, the thoughts dwell upon by night. Such, with Job, the unkind looks and bitter words of those who should now have been his comfort. These things now his "sorrowful meat" (ch. vi. 7). The conduct of his friends one great part of his affliction. "Man is to man the sorest, surest ill." Instead of sympathy to soothe his sufferings, Job had only scorn to aggravate them. Such painful experience, especially from friends, happily the lot of few suf ferers. Yet that of the Man of sorrows standing in our room. Complained of by Him as one of his keenest trials (Ps. xxii. 7; Matt. xxvii. 39). "The contradiction of sinners against himself" mentioned as the burden of his sufferings (Heb. xii. 4). His heart broken by reproach (Ps. Ixix. 20). In proportion to the sweetness of true friendship and sympathy in sorrow, is the bitterness of the want, and especially the opposite, of it. Friendship the "wine of life;" kind reproaches from professed friends, especially in trouble, distilled wormwood.

un

III. Earnestly beseeches God to grant a speedy trial of his case (verse 3).

"Lay down now (or, 'give a pledge, I pray thee'; put me in a surety with thee (or, 'give,' or, be surety to me [in this controversy of mine] with thee,'-that thou wilt afford me a trial and act as a party); who is he that will strike hands with me? (or, who else is there that will,' &c.,-that is able to enter into the controversy? or, who is there, when such a pledge is given me by Thee, that will enter into the controversy with me? I will challenge anyone to prove me a wicked dissembler). Always the great burden of Job's desire to have his case fairly tried. The result and evidence of his