dence, thy hope, and the uprightness || of prey, and the stout lion's whelps are scattered abroad. [Practical Observations.]

of thy ways? 7 Remember, I pray thee, "who ever 12 Now "a thing was secretly perished, being innocent? or where were brought to me and mine ear received * a the righteous cut off? little thereof.

8 Even as I have seen they that plow iniquity, and sow wickedness, reap

the same.

9 By the blast of God they perish, and by the breath of his nostrils are they consumed.

10 The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken.

11 The old lion

1 17:15. 1 Pet. 1:13,17.
m 1:8. 16:17. 23:11,12. 27:5,6.
29:12-17. 31:1,&c.

n 9:22,25. Ps. 37:25. Ec. 7:15.
9:1,2. Acts 23:4. 2 Pet. 2:9.

o Ps. 7:14-16. Prov. 22:8. Jer.
4:18. Hos. 8:7. 10:12,13. 2
Cor. 9:6. Gal. 6:7,8.
p Ex. 15:8,10. 2 Kings 19:7.

Ps. 18:15.

8

perisheth for lack

That is, by his anger. 15:30.
Is. 11:4. 30:33. 2 Thes. 2:8.
Rev. 2:16.

q 29:17. Ps. 3:7. 57:4. 59:6.
Prov. 30:14.

r 38:39. Gen. 49:9. Num. 23:
24. 24:9. Ps. 7:2. Jer. 4:7.
Hos. 11:10. 2 Tim. 4:17.
s Ps. 34:10.

V. 3-6. It seems that Job had possessed a Job, instead of condoling with him, and pitying singular talent of giving seasonable counsel and the miseries, which had put him into this agony, encouragement, as circumstances required. He and applying fit lenitives to his anguish; bluntly knew how, by animating exhortations, to strength-rebukes him for not following the good advice he en and comfort the desponding, that with renew-had given to others in their adversity: and tells ed alacrity they might resume their work. He him he had reason to suspect his piety, because was also capable of giving suitable cautions to the innocent were not wont to suffer such things; those, who were ready to fall into sin, and to ex- but only wicked oppressors, whom, though never cite them to resist the temptation. And he had so mighty, God had always humbled.' Bp. Patassiduously improved his talent; thus becoming rick.-'Is not this thy storming and fretting at the a blessing to many. (Notes, 29:7-17. Prov. 10: hand of God a plain argument, that all thy re20,21. 15:4,7,23. 25:11,12. Is. 35:3,4.) This 'ligion, or pretended fear of God, was only upon Eliphaz allowed: and, along with due commen- 'a confidence that he would still bless and prosdation, he might very properly have given Job a 'per thee?--I have seen and observed that men plain, but gentle reproof, for his present impa-speed according to their actions, and reap the tience, and for seeming to abandon all hope. fruit of their evil doings, in evil sufferings.' Bp. But his application of it was too harsh; and more Hall. Some however think, that he did not mean suited to dishearten, and even exasperate, one in to decide on his character, though his language Job's situation, than to convince and humble him. was harsh, and implied strong suspicions; but to He certainly made much too light of Job's afflic-shew him, that, if he was not a wicked man, he tions, as if not much greater than those, under had no occasion to despond, as the innocent and which he had comforted others. "It is come upon righteous were never left to perish; and indeed thee." "It toucheth thee." He seems to have the counsel he afterwards gives, favors this inalso spoken too strongly of Job's impatience. He||terpretation. (5:8,17,18.)—By "innocent," and indeed bitterly complained, and uttered many "righteous," Eliphaz meant believers, godly men, vain and rebellious wishes: but he did not faint; in opposition to the profane or hypocritical. But for then he would have yielded to Satan's tempta- his questions seem to imply that no such persons tion, and followed the counsel of his wife. (Notes, ever were cut off by sudden judgments, so as to 2:9,10.) And in the question Eliphaz proposes: perish even in this world: and thus the restoration "Is not this thy fear, &c.?" he appears to have ex- of Job to health and prosperity, was made the test pressed himself in a manner suited to give Job the of his sincerity, or hypocrisy! Doubtless, the idea, that he considered his former reputation for righteous never finally and eternally perish: but piety, confidence in God, and integrity of life, as righteous Abel had been slain by wicked Cain, unmerited: seeing he had now cast off all rever- and many godly men had been greatly afflicted ence of God, and hope in his mercy; and had in this world: so that his general rule admitted of broken out into the language of despair and re- numerous exceptions. (Notes, 9:22-24. 24:1– bellion. (Notes, Prov. 24:10. Rom. 2:17-24. 12. 27:13-23. Gen. 4:6-9. Ps. 73:2-14. Ec. 9: Heb. 12:2-8.)-Some indeed think, that Eliphaz 1-3. Jer. 12:1–4. Ex. 21:2-5.)—It is indeed only meant to expostulate with him on the incon- often seen "that they who plow iniquity and sow sistency of his conduct; and to exhort him to re- wickedness," (that is, who labor to be rich and duce to practice the counsel, which he had given great by fraud, oppression, and iniquity,) meet others; and in this emergency to support the with a recompense in this world: the breath, or character that he had before acquired, but was anger, of the Lord blasting all their prosperity, now in danger of forfeiting: but the language em- and consuming all their substance. And though ployed, and the subsequent speeches of him and they have been strong, courageous, and fierce as his friends, by no means favor this interpretation. lions; yet they have been strangely defeated of V. 7-11. Most expositors suppose, that Eli- their aim, and brought to ruin, with their posterphaz intended, in this passage, to bring a direct ity, whom they sought to exalt by cruelty and charge of hypocrisy and iniquity against Job; rapine. But it is not always so; nor are they the which he had only insinuated in the preceding only persons who meet with grievous calamities verses. 'Eliphaz, incensed at the complaint of in this life: and therefore it was uncandid to in

21. 104:4. Is. 6:2,3.

* Or, I heard a still voice. 1 f 15:15,16. 25:5,6. Ps. 103:20,
Kings 19:12.
d8:3. 9:2, 35:2. 40:8. Gen. 18:† Or, nor in his angels in whom
25. Ps. 143.2. 145:17. Ec. 7. he put light. 2 Pet. 2:4. Jude
20. Jer. 12:1. Rom. 2:5. 3:4-
7. 9:20. 11:33.

9:30,31. 14:4. 15:14. 25:4. Jer. 17:9. Mark 7:20-23. Rev. 4:8.

6.

g 10:9. 13:12. 33:6. Gen. 2:7. 3:
19. 19:27. Ec. 12:7. 2 Cor. 5:1.

sinuate, without any proof, (as Eliphaz evidently the infinite knowledge and wisdom of God, they did, though in figurative language,) that Job got are chargeable with ignorance, being utterly unhis wealth by wickedness; and was spoiled of it,able to comprehend the vast designs of the great and bereaved of his children, by the just judgment Creator and Lord of the universe; except as he of God upon him. (Notes, 8:4–7. 18:5-21. Ez.pleases to unfold them. How much less then may 19:2-9. 22:27,28.) man be trusted! How much more may he be charged with ignorance and folly! He dwells imprisoned in a body of clay, chained to the earth from whence it was taken, and to which it must soon return; as a poor cottage which is mouldering to the mean materials of which it is built, and about to mingle with the dust on which it has its foundation. (Note, 2 Cor. 5:1-4.) The feebleness of mankind should also be considered: they may be crushed as easily as a moth, or destroyed by the meanest insect: the destruction of the species is perpetual; men perish from the earth for ever, without any one greatly noticing so common an event. Then all their excellency vanishes: and they die without having had time to make much

V. 12-16. Before there was any written word of God, believers received their knowledge in divine things, either by tradition, or immediate revelation: and there is reason to conclude, that when necessary, they were generally directed in the latter way, either personally, or by their brethren. (Marg. Ref.-Note, 33:14-18.) Accordingly Eliphaz, perhaps while meditating on the case of Job, had a remarkable vision, which he supposed to be a divine confirmation of his doctrine: for the instruction was brought to him unexpectedly, and seemed apposite to the present case, as far as he was enabled to receive it.— When musing in retirement on various subjects, or on former visions with which he had been fa-observation, or acquire extensive knowledge, vored, at a time when others were asleep; he was compared with that of other intelligent beings; suddenly seized with excessive consternation and and very commonly without being made "wise amazement at what he saw and heard; for a spirit, unto salvation." And shall such creatures preor angel, passing before him, stood still in his sume to fathom the mysteries of Providence, to presence. He could not indeed describe what he arraign the appointments of God, to charge him had seen; but he remembered the words which with injustice, or to venture an opinion on subwere distinctly uttered, amidst the silence of the||jects, of which they can know little or nothing!night. It is observable that the very idea of ap- The vision was full of instruction; but the use pearances, from the world of spirits, is terrifying Eliphaz seemed disposed to make of it was conto the heart of fallen man: sin has broken off our trary to its leading design. Instead of condemnoriginal communication with it; and we instinct-ing Job because of his sufferings; he should have ively dread evil from that quarter.

inferred, that he and his friends were incompetent to decide upon the case, or to understand the deep designs of God in this mysterious dispensation.

He put no trust, &c. (18) If not in his servants he will confide, and not even to his angels he will ascribe praise: how much less, &c.' Ev. Mag. Dec. 1809, p. 498. As the word rendered

praise, perhaps this might be supported.

PRACTICAL OBSERVATIONS.

V. 1-11.

We ought not needlessly to grieve the afflicted;

V. 17-21. These verses seem to contain the precise words of the spirit, who appeared to Eliphaz.-If God should punish those who did not deserve it, the innocent sufferer would be more just than his Judge, and man would be more pure, or free from blame, than his Maker. Some render it, "just before God:" but that idea is differ-folly, differently pointed, is generally translated ently expressed in the original. (9:2. 25:4. Heb.Note, 32:2-5.)-And, as this supposition would be blasphemy, it must be allowed, even when we cannot perceive it, that every one deserves all that he does or shall suffer, on earth or in hell. It is therefore evidently very wrong to complain un-yet, if we wisely love them, we cannot refrain der afflictions, as if we were unjustly dealt with; or to justify our whole conduct before God, who has condemned us as sinners: and on this ground Eliphaz might fairly have reproved Job's impatience; and exhorted him to submit to the justice of God, and to hope in his mercy, under his sufferings. Again, he was shewn, that God put no trust in any of his servants, but even "charged his angels with folly." Though glorious and holy creatures, they are fallible and mutable, except as upheld and confirmed by the Lord. They execute his wise and righteous counsels; but would soon shew their want of wisdom, if trusted to manage any part of the government of the world, according to their own mind. Nay, compared with VOL. III. 3

from speaking those things, which we judge conducive to the good of their souls. In attempting this, however, we should aim to unite tenderness with faithfulness.-Just commendations excellently introduce needful reproofs, by preparing the mind to receive them as the result of love, and as forming a striking constrast between different parts of a man's behavior. But if the application is overcharged; or, if that is imputed to impiety, which springs from infirmity; it will lose its effect. It requires therefore much heavenly wisdom, to instruct, encourage, and reprove those, who are tempted and perplexed, who have fallen into sins or sufferings, and who are ready to faint, or turn aside, or yield to despondency, through disap

F17

method of knowing the will of God; nor should we regret, that we may not expect immediate revelation, and do not witness those wonders which holy men of old did. Yet the knowledge of divine truth is of such vast importance, that no terror could counterbalance the advantage of it; and they who lay aside their Bibles, or forsake the preaching of the gospel, because these make them tremble at the prospect of their guilt and danger, seem to think it better to feel, than to fear, the wrath of God.-Retirement is favorable to our intercourse with heaven: and though we must now judge of every thing by the scriptures; yet if a dream suggest a profitable hint, we should receive it with gratitude. Assuredly, were our hearts more holy, both our waking and sleeping thoughts would be more pure and heavenly.Revelation from God is not intended to satisfy curiosity, but to excite our attention to those truths and duties, which before we knew not, or neglected. Among other important lessons we

peculiarly concerned to understand the scriptural declarations of the infinite majesty, wisdom, justice, and goodness of God; of the comparative ignorance, meanness, and weakness of the most exalted creatures; and of the guilt, pollution, folly, and frailty of fallen man; the shortness of his continuance here, and the future consequences of his conduct in this world. These truths, if well digested, will cause us to adore with profound reverence the glorious Lord of all, and to abase ourselves in the dust before him. We shall then learn to cease from all dependence on our own wisdom, strength, and righteousness, and become calm and resigned under afflictions: our objections and excuses will be silenced, and we shall be teachable and simple as little children; being disposed gladly to trust the Lord's mercy, to accept of his salvation, to yield ourselves to his will,

pointments and discouraging trials. Those who possess gifts suited to this work, should be diligent in it, as they have opportunity, whatever be their circumstances or employments: and the communication from the treasure of wisdom and knowledge, which God has committed to some, for the instruction and consolation of many, is at least as useful and acceptable, as the wealth that is bestowed in providing for the destitute. Yet it is more easy to counsel than to practise: and we all find, that our own arguments, encouragements, and exhortations to others, are sometimes insufficient to calm and support our own souls, in seasons of darkness and distress. It behoves us therefore to watch and pray, that we may not by our conduct defeat the effect of our instructions, and expose ourselves and the truths of God to reproach and contempt. For men will expect from us in proportion to our profession; and make fewer allowances for those who have instructed many, than for others.--Even pious friends will not always enter into our feelings, under distress-are es and temptations; but will count that a touch, which we feel as a mortal wound: and our infirmities may give occasion to those of our brethren, whom we most love, to suspeci and censure us as hypocrites. This is one of the sharpest trials that can befal a true believer; but we should prepare to meet it. The best are fallible, and often defective in judgment and tenderness; Satan can easily poison their minds with suspicions, and the Lord may permit it for our humiliation. When this is the case, all apparent good in a man's conduct will be ascribed to corrupt motives; and all that is evil, aggravated: an irreverent expression, dictated by sudden passion, will be deemed a deliberate "casting off the fear of God;" an angry word will be termed revenge or hatred; a desponding wish will be construed into rebellion and despair; and the apparent uprightness, and pro-to take the place and do the work assigned us, fessed hope in God, maintained for years, will be to prepare for death and judgment; and not to at once considered as presumption, selfishness, or meddle with those deep matters, which are out of hypocrisy. We should surely be very cautious our reach, and beyond our scanty comprehennot to concur with Satan, in thus "accusing our sion. But for want of this knowledge, how darbrethren," and urging them to renounce their ingly do men impeach the wisdom, justice, and confidence in God. But if it be our trial to be goodness of God! How do they object, murmur, thus suspected and condemned, we need not won- justify themselves, quarrel with Providence, and der: better men than we have been so treated; reject, or explain away, the truths and precepts and if we are conscious of sincerity in the midst of revelation; as if they were more wise, rightof our infirmities, the Lord will at length plead ||eous, and holy than their Maker! Yet it would our cause, and "make our righteousness as the be presumption in an arch-angel, to deem himself noon-day." (Notes, 23:8—12. Ps. 37:5-8.)-Our competent to decide on the propriety of God's most dangerous mistakes are occasioned by our unfathomable counsels, or to comprehend his deducing false inferences from undeniable truth. vast designs; much more to find fault with his It is certain that none ever perished being inno- dispensations, and to dictate what it is right for cent; that no godly person was ever finally mis-him to do. "He putteth no trust in his angels," erable, no impenitent sinner finally happy; that and, instead of making them his counsellors, or according as a man sows, so shall he reap; (Note, subinitting his conduct to their judgment, he Gal. 6:6-10.) and that many tyrants and oppress-charges them with folly. How awful then is the ors, and their posterity, have been wonderfully pride and presumption of man! How great the destroyed. But it is equally true that many patience of God!-But let us leave the infidel and righteous men are heavily afflicted through life, the proud reasoner to dispute against their Maand are suddenly cut off, and taken to heaven: ker, and the men of the world to heap up their while numbers of the wicked live long and pros-treasures; and to obtain those supposed excellenper, die in outward peace, and leave their riches to their children; being "themselves reserved to the day of judgment to be punished." It is therefore as absurd to judge of a man's character by his outward circumstances; as to decide upon it from one single action, which is contrary to the general tenor of his life.

V. 12-21.

The written word of God speaks to us without those terrifying circumstances, which would attend an immediate communication with the world of spirits, and which even faith and communion with God would not enable us entirely to overcome: and we can review it from day to day, that we may fully receive the instruction contained in it. We may therefore be thankful for this

ces, and climb those eminences, from which death will soon hurry them. They with these perish for ever, and die without wisdom, while scarcely any duly regard it. And let us consider, what we are, where we are, and whither we are going; and let us act accordingly: that when our houses of clay fall into the dust, our souls, having obtained true wisdom in the knowledge and experience of God's salvation, and the excellency of holiness, may ascend to the world of angels and "the spirits of just men made perfect:" and there at the fountain-head, satisfy without danger our appetite for knowledge, by contemplating the works and perfections of God, with unceasing delight, and with further discoveries of his glory, through the countless ages of eternity.

CHAP. V.

6 Although affliction cometh

cometh not

Eliphaz proceeds to shew the close connexion between wicked-forth of the dust, neither a doth trouble

ness and misery, and that man is born to trouble, 1-7. He re

commends seeking to God in affliction, by declaring his power and wonderful works, 8-16. He speaks of the benefit of correctien; and the privileges of those who duly improve it, 17-27.

CALL

now, if there be that will

b

ALL now, if there be any that will answer thee; a and to which of the saints wilt thou *turn?

2 For wrath killeth

d

the foolish man,

silly one.

and envy slayeth the 3 I have seen the foolish taking root: but suddenly I cursed his habitation. 4 His children are far from safety, and they are crushed in the gate, 'neither is there any to deliver them.

5 Whose harvest the hungry eateth up, and taketh it even out of " the thorns, and the robber P swalloweth up their substance.

a 15:8-10,15. Is. 41:1,21-23. h Deut. 27:15,&c.
Acts 1:20.
Heb. 12:1.

Ps. 69:25.

b 4:18. 15:15. Deut. 33:2,3. Ps. i 4:10,11. 8:4. 18:16-19. 27:14. 16:3. 106:16. Eph. 1:1.

* Or, look.

c 18:4. Jon. 4:9.

d Ps. 14:1. 75:4. 92:6, 94:8. 107: 17. Prov. 1:22,23. 8:5. Ec. 7: 9.

e Gen. 30:1.

1 Sam. 18:8,9.

Or, indignation. Rom. 2:8. f Hos. 7:11. 2 Tim. 3:6. g27:8. Ps 37:35,36. 73:3-9,18 -20. 92:7. Jer. 12:1-3.

Ex. 20:5. Ps. 109:9-15. 119:
155.

k 1:19. Luke 13:4,5.

1 10:7. Ps. 7:2. 50:22.

m Deut. 28:33,51. Judg. 6:3—6.
Is. 62:8.

n Judg. 6:11. 2 Chr. 33:11.

o 1:15,17. 12:6. 18:9. Hos. 8:7.
P 2:3. marg. 20:15. Jer. 51:34,
44. Lam. 2:5,16.

NOTES.

CHAP. V. V. 1. Call now, &c.] Eliphaz here challenges Job to refute his arguments, or the doctrine of his vision, by the example or opinion of any of the saints and servants of God. Let him call forth his evidence, who might answer for him in this cause; but to what saint, who ever V. 6, 7. These verses may be rendered, "For lived on earth, would he appeal? Had any of them been so visited by divine judgments, or be- affliction cometh not forth of the dust; ... Although haved so rebelliously under affliction?-Nay, if man be born to trouble."- Man is born to labor "an angel should appear to thee, (says Eliphaz,) and sorrow, as certainly, and from as natural a 'as one did to me, thou wouldst have no other in-cause, as the sparks of fire mount upward into the air: yet the measure and duration of them result 'formation but this.' Bp. Patrick. V. 2. The wrath and jealousy, or indignation, neither from chance, nor necessity, nor second of God bring destruction on foolish and wicked causes; but from the wise and righteous appointmen, and not on the righteous. (Note, Prov. 27:ment of God. This is a certain truth: but it does 4. Jam. 3:13-16.) Or perhaps Eliphaz, per- not follow that heavy afflictions are a proof of ceiving Job to be greatly agitated by his dis- great wickedness: for the future world is the state course, intimated that his wrath, envy, and fret-of retributions; and afflictions in this world in fulness, would only increase his torment and general are merciful corrections, and not the ef shorten his days; as they often produced these effects of vindictive wrath. (Notes, 17. 2 Pet. 2:4-9.] fects on foolish and wicked men. (Marg. Ref. Notes, 18:2-4. Jon. 4:9-11.)

Envy.], indignation. (marg.) This word is rendered jealousy; Num. 5:14, &c. 25:11. Prov. 6:34. and in most other places:-envy; Prov. 14:30. 27:4. Ec. 4:4. marg. &c.: and zeal; Num. 25:11. marg. 2 Kings 19:31. Is. 59:17, &c.-The L.XX usually render it by (λos, which is in the N. T. translated by various words; and among the rest by indignation; Acts 5:17 marg. Heb. 10:27. and jealousy; 2 Cor. 11:2.

V. 8-11. (Marg. Ref.) Whatever Eliphaz suspected concerning Job's previous character, it is evident he did not mean that his case was hopeless: and the advice here given was salutary and seasonable; though the manner of introduc. ing it implies a censure, and savors of self-preferInstead of complaints and vain wishes, ence. Eliphaz, if in Job's case, would seek unto God, and commit his cause to him. This, on any supposition, was Job's duty and wisdom: and the subsequent discourse on the works of God was suitV. 3-5. In these verses, Eliphaz declared ed to remind him, that the great Lord of all could the result of his former observations. He had easily restore him to peace and prosperity. From seen wicked men, who foolishly despised the fa- the unsearchable and wonderful operations of God vor, and defied the wrath, of God, very prosper-in the natural world, which are without number, ous for a time: but "suddenly Eliphaz cursed," or Eliphaz selected his giving rain unto the earth. predicted the ruin of, "their habitation:" and ac-This is so common that it is scarcely noticed: and cordingly he had witnessed the destruction of yet the manner, in which the water is conveyed, their families, and the spoiling of their substance originally from the briny ocean, and distilled in by hungry free-booters, notwithstanding all their small drops fit for use all over the earth, and the care to fence it around and preserve it.-An al-effects which are thus produced, are worthy of lusion was evidently made to Job's former pros-our highest admiration and most ardent gratitude. perity, to the death of his children by the falling (Notes, 36:22-33. 37:1-13. Gen. 1:9. Ps. 65:9

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