Then Job answered: Sermons
I. INTRODUCTION: INDIGNANT CENSURE OF HIS FRIENDS AS MALICIOUS SUSPECTERS OF HIS INNOCENCE. (Vers. 1-5.) "How long will ye trouble my soul, and crush me with words?" "Ten times," he says, speaking in round numbers, i.e. again and again, have they slandered him by attacks on h-is innocence; they are not ashamed to deafen him with their revilings. It is true, he again confesses (Job 6:24), he has sinned, but his sin remains with him alone; he is answerable to God alone, not to their unfeeling judgment. Is it their desire to magnify themselves - to play the part of great speakers and advocates, and bring home to him his disgrace by ingenious pleas? Vanity and self-conceit are at the bottom of much censoriousness; and Job here lays his finger upon the moral weakness of his self-constituted judges. II. LAMENT OVER THE SUFFERING CAUSED HIM BY GOD. (Vers. 6-12.) God has wronged him, and surrounded him with his nets, as a hunter takes his prey, depriving it of all means of escape (ver. 6). The sufferer cries out, "Violence!" but no answer is given; and there is no justice in response to his cry for help (ver. 7). His way is fenced in, and darkness is on his paths (ver. 8; comp. Job 3:23; Job 13:27; Lamentations 3:7, 9; Hosea 2:6). God has stripped him of his honour and of his fair esteem in the eyes of men, and taken away the crown from his head (ver. 9; comp. Job 29:14; Lamentations 5:16). "Honour ' and the "crown" are two expressions for the same thing (Isaiah 61:10; Isaiah 62:3). God pulls him down on every side, like a building devoted to destruction; roots out the hope of his restoration, like a tree (ver. 10). His warlike bands - wounds, pains, and woes of every kind - come on, and make their way against him as against a besieged fortress (vers. 11, 12; comp. Job 16:14). All this is a true description of the thoughts of the heart from which Divine help has been withdrawn. It is a sore conflict, none sorer, when the mind is driven in its agony to view God as an end my, treating us unmercifully, willing neither to hear nor to help. Job is tempted to think God unjust; one who promises the forgiveness of sins, yet does not remove the penalty; promises his presence to the suffering, yet seems not to be touched by our woes - nay, even to delight in them. "In so great and glowing flames of hell we must look to Christ alone, who was made in all things like to his brethren, and was tempted, that he might succour them that are tempted" (Brenz). III. LAMENT OVER THE SUFFERING CAUSED HIM BY MAN. (Vers. 13-20.) In such crises we turn to friendship for solace. But to Job this is denied. In six different forms he mentions his kindred and friends, only to complain of their coldness and alienation (vers. 13, 14). His domestics, too (ver. 15), to whom he had doubtless been a kind master, are become strange to him. His servant does not answer when he calls so that he is obliged to change parts with him, and beg his help as a favour (ver. 16) His breath and diseased body make him offensive even to his wife, and sons, or "brethren' (ver. 17). The impudent little boys of the street, like those who mocked Elisha (2 Kings 2:23, sqq.), make a butt of him, indulging in sarcastic taunts when he rises to speak (ver. 18). His bosom-friends abhor him, and those whom he had loved - Eliphaz, Bildad, and Zophar - turn against him as violent opponents (ver. 19). His bones cleave to his skin and flesh, can be seen and felt through his emaciated flesh, and only the skin of his teeth, the thin film, has escaped the ravages of his fearful mainly. He can only just speak still, without his mouth being filled with boils and matter, as in the last stage of the disease (ver. 20) Friends often fail in the time of sorest distress; they are summer-birds, and pass away when the colder weather sets in. Men are liars, fickle as the wind. Their alienation is ascribed to God, because he has caused the distress; if he had not caused the distress, they would have remained. Here, again, we are reminded that the child of God may be called to be conformed to the image of the Saviour's sufferings. He knew what it was to be deserted by all men, even his dearest disciples and closest adherents. So we are to learn to build no confidence on man, but on the living God alone, whom faith can hold eternally fast. IV. RISE TO A BLESSED HOPE IN GOD, HIS ONLY REDEEMER AND AVENGER. (Vers. 21-27.) This section is introduced by a woeful petition to his friends for compassion, "for the hand of God has touched him," alluding to the disease, which from its fearfulness was regarded as a stroke of God's hand; and is it not the office of friendship to lend its hand to heal or soothe (ver. 21)? Why, on the contrary, do they persecute him as God, assuming an authority that is superhuman, and so behaving unnaturally to him? They are not "satisfied with his flesh," continually piercing and ploughing it with the envenomed tooth of slander (ver. 22). The appeal seems to be in vain, and he turns once more to God (ver. 23, sqq.). Oh that his words were written down, inscribed in a book or roll, that those to come might read the fervent, repeated protestations of his innocence! That they were engraven with an iron pen, or cast with lead, so as to remain an indelible and eternal record! And, so long as there is a God, this wish for the perpetuation of his testimony cannot be in vain. It has been fulfilled. "In a hundred languages of the earth it announces to this day. to all peoples this truth: the good man is not free from sufferings, but in the consciousness of his innocence and in faith in God, providence, and immortality, he finds a consolation which suffers him not to fail; and his waiting for a glorious issue of God's dark leadings will certainly be crowned" (Wohlforth). Ver. 25, "And I know that my Redeemer lives." "Redeemer" is probably to be taken, not in the sense of blood-avenger, but in that of restorer of my honour avenger of my honour; but the two meanings are connected. "And as Last One will he rise upon the dust." God is here viewed as he who will outlive all, especially in contrast to Job, now sinking into death. He will rise, stand up for Job's defence and deliverance, on the dust in which he shall soon be laid. Ver. 26, "And after my skin has been thus destroyed, yet from my flesh I shall behold Eloah." He is thinking of the time when he shall be treed from his wretched suffering and lacerated "flesh," and shall see God as a glorified spirit. Ver. 27, "Whom I shall behold for myself," i.e. in my own person, "and my eyes shall see, and not a stranger." "My reins be consumed within me," in longing after this glorious view. It is an expression of the desire of the deepest, tenderest part of the man for this high consummation. To discuss the different theological interpretations of this passage does not come within the scope of this part of the Commentary. Perhaps the best is that which steers between two extremes, and is adopted by many eminent expositors of the present day. It is that Job does not here express the hope of a bodily resurrection after death, but of a contemplation of God in the other world in a spiritually glorified state. It is the hope of immortality, rather than that of resurrection, to which he rises, with such clearness and definiteness, above that ancient Israelitish idea of Sheol, which he himself has admitted in earlier discourses. It is a glorious confession of faith - one that, in a fuller sense, may well be that of the catholic Church. And once more the property and power of faith are exhibited in all their lustre. It cleaves to life in the very jaws of death; believes in heaven, even when hell is yawning at its feet; looks to God as the Redeemer even amidst anger and judgment; detects beneath seeming wrath his mercy; sees, under the appearance of the condemner, the Redeemer. Faith is here the "substance of things hoped for" (Hebrews 11:1). The best consolation in the trouble of death is that Christ is risen from the dead, and therefore we shall rise (Romans 8:11; 1 Corinthians 15.). God gives more to his servant, who shows himself inspired by such firm confidence towards him, than he could ask or understand. V. SOLEMN WARNING TO HIS FRIENDS TO DESIST FROM THEIR ATTACKS. (Vers. 28, 29.) "If ye think, How shall we persecute him? and (if ye think) the root of the 'matter is found in me" - that is, if you think the reason fur my sufferings is solely to be found in myself, in my sin - "be afraid of the sword," the avenging sword of God, "fur wrath falls in with the offences of the sword," which may mean either that wrath is a punishment of the sword, or that the punishments of the sword are with wrath - wrath overtakes them. "That ye may know there is a judgment!" They knew this already, and upon this expectation their own warnings had been founded. But Job gives the thought an application to themselves. "That you may know that Gas exercises judgment on all the offences of the sword, which you do not own nor fear in your case, and that he severely punishes them." Thus Job opens that wider view of the future, of that day of discrimination, when the first shall be last, and the last first - the innocent shall be justified, and the hypocrite exposed - which corrects the narrow dogmatism of the friends. God punishes many sins in this life; but many are reserved for the last judgment. Temporal suffering may be escaped, and yet sure punishment may be in store. On the other hand, temporal suffering may be innocently endured, but for the true servant of God there will be final acknowledgment and eternal honour. - J.
The light of the wicked shall be put out. Moral, spiritual, civil.1. Moral light is the light of wisdom, prudence, and understanding. In this sense some Rabbins understand the text; as if he had said, the wicked man shall be made a very fool, destitute of wit, reason, understanding, and ability to judge or know what evil is upon him, or what is good for him. The spirit of counsel shall be taken from him. That is a sore judgment. 2. There is spiritual light, and that is double. The light of the knowledge of God, and the light of comfort from God. The knowledge we receive from God is light; and the joy we receive from God is light. Some interpret the peace of this spiritual light. Though a wicked man, an hypocrite, hath a great measure of this light, yet his light shall be put out, as Christ threatens (Matthew 13:12). 3. A civil light: that is, the light of outward prosperity. And so these words are a gradation, teaching us that, not only whatsoever a carnal man reckons his greatest splendour, but what he calls his smallest ray of temporal blessedness, shall be wrapt in darkness and obscurity. Outward prosperity may be called "light" upon a threefold consideration.(1) Because as light refresheth and cheereth the spirits, so doth outward prosperity and the presence of worldly accommodations.(2) Light helps us on in our work; no man can work until he have either the natural light of the sun and fire, or some artificial light. Prosperity and peace carry us on in our worldly affairs. 3. Light makes us conspicuous: we are seen what we are in the light. Thus outward prosperity makes men appear. Poverty joins with obscurity. (Joseph Caryl.) The light shall be dark in his tabernacle. The text is part of Bildad's description of a wicked man. The description might, however, be adapted to represent weakness and deficiency, as well as wickedness. Those who are of radically weak understanding may be spoken of thus: "The light shall be dark in his tabernacle." There is a four-fold light in our nature, placed there by our Creator, the Father of our spirits — the light of the understanding, the light of the judgment, the light of the conscience (including the whole moral sense), and the light of the religious sensibility, This light may be diminished, nay, even extinguished, by wickedness. Sin reduces the natural light within us, and continuous sinning involves constant decrease in that light. Sins in the body and sins against the body lessen the light of the understanding, and reduce the power of mental conception, and the power of thought. All sin perverts the judgment, sears the conscience, and blunts the moral sense. By continuing in sin there is a hardening process carried on, so that sin is at length committed without fear, or remorse, or regret. All sin tends to destroy faith in God, and to stop intercourse with God. The whole tendency of sin is to reduce the light within him. But there is a Deliverer from this position; there is a Saviour from this condition There is, in some cases, a natural deficiency of the light of which we have been speaking — a natural defect in conscience, understanding, judgment, and religious sensibility — a deep and radical defect. This is idiocy. "The light is dark in the tabernacle." What can be done in such cases? Five things.1. Whatever latent capacity is possessed may be developed — power of observation, and of speech, power of attention and acquisition, power of thought and feeling, power of skill and labour, moral and religious power. The idiot is not a broken vessel, but an unfilled vessel; not a broken candlestick, but a candlestick with a feeble lamp. 2. The external condition may be made comfortable and pleasant, and favourable to the idiot's improvement. The dwelling may be made wholesome and attractive, and may present objects to the eye which shall call out the imagination, and evoke healthy sentiment and feeling. 3. All the energy of the body and of the spirit which is manifested may be directed into the channels of usefulness. 4. The almost insupportable burden of providing for an idiot child in the family whose means are scanty and insufficient may be shared or entirely borne by Christian benevolence. 5. A refuge from observation, and mockery, and injudicious treatment, and from ill-treatment, may be provided for idiots who are not poor. On all grounds it is most undesirable for those who are distinctly idiotic to live with those whose condition is sound. Consider the claims of idiots upon us Christians. The birth of idiots is a great mystery. It is one of the mysteries that would crush us if we did not look up. Way does God permit and inflict idiocy? It cannot come from malevolence in God. All we can say is, God willeth, and it must be right. Children smitten through their parents have a strong claim — the strongest possible claim — upon Christian benevolence. We may not be kept back from providing for the idiot by the fact that the affliction is sometimes directly traceable to sin in the parents and other ancestors. (Samuel Martin, M. A.) People JobPlaces UzTopics Answereth, Job, Replied, RespondedOutline 1. Job, complaining of his friends' cruelty, 6. shows there is misery enough in him to feed their cruelty 21. He craves pity 23. He believes the resurrection Dictionary of Bible Themes Job 19:1-3Library June 28 MorningI know that my Redeemer liveth.--JOB 19:25. If, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.--This man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Because I live, ye shall live also.--If in this life only we have hope in Christ, we are of all men most miserable. … Anonymous—Daily Light on the Daily Path Job's Faith and Expectation Job's Sure Knowledge I Know that My Redeemer Liveth Tuesday in Easter Week. I Know that My Redeemer Liveth . . And Though after My Skin Worms Destroy this Body, yet in My Flesh Shall I See God. My Beloved Put in his Hand through the Opening, and My Bowels Thrilled at his Touch. Whether the Essence of God Can be Seen with the Bodily Eye? Whether in the Resurrection the Soul Will be Reunited to the Same Identical Body? Whether it Will be Identically the Same Man that Shall Rise Again? Whether it was Necessary for Christ to Rise Again? Whether Subtlety is a Property of the Glorified Body? Whether the Dead Can be Assisted by the Works of the Living? The Helpless State of the Sinner under Condemnation. Whether it is Necessary for the Salvation of All, that they Should Believe Explicitly in the Mystery of Christ? Whether There is to be a Resurrection of the Body? Whether after the Resurrection the Saints Will See God with the Eyes of the Body? [*Cf. Fp, Q , a ] The Impassibility and Immortality of the Risen Body. The Resurrection Whether Explicit Belief in the Mystery of the Incarnation of Christ is Necessary for the Salvation of Everybody The Resurrection of the Dead Of the Last Resurrection. The Christian Struggling under Great and Heavy Affliction. Christ the Mediator of the Covenant Links Job 19:1 NIVJob 19:1 NLT Job 19:1 ESV Job 19:1 NASB Job 19:1 KJV Job 19:1 Bible Apps Job 19:1 Parallel Job 19:1 Biblia Paralela Job 19:1 Chinese Bible Job 19:1 French Bible Job 19:1 German Bible Job 19:1 Commentaries Bible Hub |
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