Read-Post Through the Bible

[daniel1212av]

1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chaldeans that robbed him; for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others; and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him.

2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.

I. He charged him with oppression and injustice, that, when he was in prosperity, he not only did no good with his wealth and power, but did a great deal of hurt with them. This was utterly false, as appears by the account Job gives of himself (Job_29:12, etc.) and the character God gave of him, ch.

1. And yet,

1. Eliphaz branches out this charge into divers particulars, with as much assurance as if he could call witnesses to prove upon oath every article of it. He tells him,

(1.) That he had been cruel and unmerciful to the poor. As a magistrate he ought to have protected them and seen them provided for; but Eliphaz suspects that he never did them any kindness, but all the mischief his power enabled him to do, - that, for an inconsiderable debt, he demanded, and carried away by violence, a pawn of great value, even from his brother, whose honesty and sufficiency he could not but know (Job_22:6), Thou hast taken a pledge from thy brother for nought, or, as the Septuagint reads it, Thou hast taken thy brethren for pledges, and that for nought, imprisoned them, enslaved them, because they had nothing to pay, - that he had taken the very clothes of his insolvent tenants and debtors, so that he had stripped them naked, and left them so (the law of Moses forbade this, Exo_22:26, Deu_24:13), - he had not been charitable to the poor, no, not to poor travellers, and poor widows: “Thou hast not given so much as a cup of cold water (which would have cost thee nothing) to the weary to drink, when he begged for it (Job_22:7) and was ready to perish for want of it, nay, thou hast withholden bread from the hungry in their extremity, hast not only not given it, but hast forbidden the giving of it, which is withholding good from those to whom it is really due, Pro_3:27. Poor widows, who while their husbands were living troubled nobody, but now were forced to seek relief, thou hast sent away empty from thy doors with a sad heart, Job_22:9. Those who came to thee for justice, thou didst send away unheard, unhelped; nay, though they came to thee full, thou didst squeeze them, and send them away empty; and, worst of all, the arms of the fatherless have been broken; those that could help themselves but little thou hast quite disabled to help themselves.” This which is the blackest part of the charge, is but insinuated: The arms of the fatherless have been broken. He does not say, “Thou has broken them,” but he would have it understood so, and if they be broken, and those who have power do not relieve them, they are chargeable with it. “They have been broken by those under thee, and thou hast connived at it, which brings thee under the guilt.”

(2.) That he had been partial to the rich and great (Job_22:8 ): “As for the mighty man, if he was guilty of any crime, he was never questioned for it: he had the earth; he dwelt in it. If he brought an action ever so unjustly, or if an action were ever so justly brought against him, yet he was sure to carry his cause in thy courts. The poor were not fed at thy door, while the rich were feasted at thy table.” Contrary to this is Christ's rule for hospitality (Luk_14:12-14); and Solomon says, He that gives to the rich shall come to poverty.

2. He attributes all his present troubles to these supposed sins (Job_22:10, Job_22:11): “Those that are guilty of such practices as these commonly bring themselves into just such a condition as thou art now in; and therefore we conclude thou hast been thus guilty.”

(1.) “The providence of God usually crosses and embarrasses such; and snares are, accordingly, round about thee, so that, which way soever thou steppest or lookest, thou findest thyself in distress; and others are as hard upon thee as thou hast been upon the poor.”

(2.) “Their consciences may be expected to terrify and accuse them. No sin makes a louder cry there than unmercifulness; and, accordingly, sudden fear troubles thee; and, though thou wilt not own it, it is guilt of this kind that creates thee all this terror.” Zophar had insinuated this, Job_20:19, Job_20:20.

(3.) “They are brought to their wits' end, so amazed and bewildered that they know not what to do, and that also is thy case; for thou art in darkness that thou canst not see wherefore God contends with thee nor what is the best course for thee to take, for abundance of waters cover thee,” that is, “thou art in a mist, in the midst of dark waters, in the thick clouds of the sky.” Note, Those that have not shown mercy may justly be denied the comfortable hope that they shall find mercy; and then what can they expect but snares, and darkness, and continual fear?

II. He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness: he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.

1. Eliphaz referred to an important truth, which he thought, if Job had duly considered it, would have prevented him from being so passionate in his complaints and bold in justifying himself (Job_22:12): Is not God in the height of heaven? Yes, no doubt he is. No heaven so high but God is there; and in the highest heavens, the heavens of the blessed, the residence of his glory, he is present in a special manner. There he is pleased to manifest himself in a way peculiar to the upper world, and thence he is pleased to manifest himself in a way suited to this lower world. There is his throne; there is his court: he is called the Heavens, Dan_4:26. Thus Eliphaz proves that a man cannot be profitable to God (Job_22:2), that he ought not to contend with God (it is his folly if he does), and that we ought always to address ourselves to God with very great reverence; for when we behold the height of the stars, how high they are, we should, at the same time, also consider the transcendent majesty of God, who is above the stars, and how high he is.

2. He charged it upon Job that he made a bad use of this doctrine, which he might have made so good a use of, Job_22:13. “This is holding the truth in unrighteousness, fighting against religion with its own weapons, and turning its own artillery upon itself: thou art willing to own that God is in the height of heaven but thence thou inferrest, How doth God know?” Bad men expel the fear of God out of their hearts by banishing the eye of God out of the world (Eze_8:12), and care not what they do if they can but persuade themselves that God does not know. Eliphaz suspected that Job had such a notion of God as this, that, because he is in the height of heaven,

(1.) It is therefore impossible for him to see and hear what is done at so great a distance as this earth, especially since there is a dark cloud (Job_22:13), many thick clouds (Job_22:14), that come between him and us, and are a covering to him, so that he cannot see, much less can he judge of, the affairs of this lower world; as if God had eyes of flesh, Job_10:4. The interposing firmament is to him as transparent crystal, Eze_1:22. Distance of place creates no difficulty to him who fills immensity, any more than distance of time to him who is eternal. Or,

(2.) That it is therefore below him, and a diminution to his glory, to take cognizance of this inferior part of the creation: He walks in the circuit of heaven, and has enough to do to enjoy himself and his own perfections and glory in that bright and quiet world; why should he trouble himself about us? This is gross absurdity, as well as gross impiety, which Eliphaz here fathers upon Job; for it supposes that the administration of government is a burden and disparagement to the supreme governor and that the acts of justice and mercy are a toil to a mind infinitely wise, holy, and good. If the sun, a creature, and inanimate, can with his light and influence reach this earth, and every part of it (Psa_19:6), even from that vast height of the visible heavens in which he is, and in the circuit of which he walks, and that through many a thick and dark cloud, shall we question it concerning the Creator? — Henry

[daniel1212av]

Job 22:15-20 - Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. It is good for us to mark it, that we may not walk therein. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God, and take it for a warning. — MHCC

Job 22:15-20 - Eliphaz, having endeavoured to convict Job, by setting his sins (as he thought) in order before him, here endeavours to awaken him to a sight and sense of his misery and danger by reason of sin; and this he does by comparing his case with that of the sinners of the old world; as if he had said, “Thy condition is bad now, but, unless thou repent, it will be worse, as theirs was - theirs who were overflown with a flood, as the old world (Job_22:16), and theirs the remnant of whom the fire consumed” (Job_22:20), namely, the Sodomites, who, in comparison of the old world, were but a remnant. And these two instances of the wrath of God against sin and sinners are more than once put together, for warning to a careless world, as by our Saviour (Luk_17:26, etc.) and the apostle, 2Pe_2:5, 2Pe_2:6. Eliphaz would have Job to mark the old way which wicked men have trodden (Job_22:15) and see what came of it, what the end of their way was. Note, There is an old way which wicked men have trodden. Religion had but newly entered when sin immediately followed it. But though it is an old way, a broad way, a tracked way, it is a dangerous way and it leads to destruction; and it is good for us to mark it, that we may not dare to walk in it. Eliphaz here puts Job in mind of it, perhaps in opposition to what he had said of the prosperity of the wicked; as if he had said, “Thou canst find out here and there a single instance, it may be, of a wicked man ending his days in peace; but what is that to those two great instances of the final perdition of ungodly men - the drowning of the whole world and the burning of Sodom?” destructions by wholesale, in which he thinks Job may, as in a glass, see his own face. Observe,

1. The ruin of those sinners (Job_22:16): They were cut down out of time; that is, they were cut off in the midst of their days, when, as man's time then went, many of them might, in the course of nature, have lived some hundreds of years longer, which made their immature extirpation the more grievous. They were cut down out of time, to be hurried into eternity. And their foundation, the earth on which they built themselves and all their hopes, was overflown with a flood, the flood which was brought in upon the world of the ungodly, 2Pe_2:5. Note, Those who build upon the sand choose a foundation which will be overflown when the rains descend and the floods come (Mat_7:27), and then their building must needs fall and they perish in the ruins of it, and repent of their folly when it is too late.

2. The sin of those sinners, which brought that ruin (Job_22:17): They said unto God, Depart from us. Job had spoken of some who said so and yet prospered, Job_21:14. “But these did not (says Eliphaz); they found to their cost what it was to set God at defiance. Those who were resolved to lay the reins on the neck of their appetites and passions began with this; they said unto God, Depart; they abandoned all religion, hated the thoughts of it, and desired to live without God in the world; they shunned his word, and silenced conscience, his deputy. And what can the Almighty do for them?” Some make this to denote the justness of their punishment. They said to God, Depart from us; and then what could the Almighty do with them but cut them off? Those who will not submit to God's golden sceptre must expect to be broken to pieces with his iron rod. Others make it to denote the injustice of their sin: But what hath the Almighty done against them? What iniquity have they found in him, or wherein has he wearied them? Mic_6:3; Jer_2:5. Others make it to denote the reason of their sin: They say unto God, Depart, asking what the Almighty can do to them. “What has he done to oblige us? What can he do in a way of wrath to make us miserable, or in a way of favour to make us happy?” As they argue, Zep_1:12. The Lord will not do good, neither will he do evil. Eliphaz shows the absurdity of this in one word, and that is, calling God the Almighty; for, if he be so, what cannot he do? But it is not strange if those cast off all religion who neither dread God's wrath nor desire his favour.

3. The aggravation of this sin: Yet he had filled their houses with good things, Job_22:18. Both those of the old world and those of Sodom had great plenty of all the delights of sense; for they ate, they drank, they bought, they sold, etc. (Luk_17:27), so that they had no reason to ask what the Almighty could do for them, for they lived upon his bounty, no reason to bid him depart from them who had been so kind to them. Many have their houses full of goods but their hearts empty of grace, and thereby are marked for ruin.

4. The protestation which Eliphaz makes against the principles and practices of those wicked people: But the counsel of the wicked is far from me. Job had said so (Job_21:16) and Eliphaz will not be behind him. If they cannot agree in their own principles concerning God, yet they agree in renouncing the principles of those that live without God in the world. Note, Those that differ from each other in some matters of religion, and are engaged in disputes about them, yet ought unanimously and vigorously to appear against atheism and irreligion, and to take care that their disputes do not hinder either their vigour or unanimity in that common cause of God, that righteous cause.

5. The pleasure and satisfaction which the righteous shall have in this.

(1.) In seeing the wicked destroyed, Job_22:19. They shall see it, that is, observe it, and take notice of it (Hos_14:9); and they shall be glad, not to see their fellow-creatures miserable, or any secular turn of their own served, or point gained, but to see God glorified, the word of God fulfilled, the power of oppressors broken, and thereby the oppressed relieved - to see sin shamed, atheists and infidels confounded, and fair warning given to all others to shun such wicked courses. Nay, they shall laugh them to scorn, that is, they justly might do it, they shall do it, as God does it, in a holy manner, Psa_2:4; Pro_1:26. They shall take occasion thence to expose the folly of sinners and show how ridiculous their principles are, though they call themselves wits. Lo, this is the man that made not God his strength; and see what comes of it, Psa_52:7. Some understand this of righteous Noah and his family, who beheld the destruction of the old world and rejoiced in it, as he had grieved for their impiety. Lot, who saw the ruin of Sodom, had the same reason to rejoice, 2Pe_2:7, 2Pe_2:8.

(2.) In seeing themselves distinguished (Job_22:20): “Whereas our substance is not cut down, as theirs was, and as thine is; we continue to prosper, which is a sign that we are the favourites of Heaven, and in the right.” The same rule that served him to condemn Job by served him to magnify himself and his companions by. His substance is cut down; therefore he is a wicked man; ours is not; therefore we are righteous. But it is a deceitful rule to judge by; for none knows love or hatred by all that is before him. If others be consumed, and we be not, instead of censuring them and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God and take it for a warning to ourselves to prepare for similar calamities. — Henry

[daniel1212av]

Job 22:21-30 - The answer of Eliphaz wrongly implied that Job had hitherto not known God, and that prosperity in this life would follow his sincere conversion. The counsel Eliphaz here gives is good, though, as to Job, it was built upon a false supposition that he was a stranger and enemy to God. Let us beware of slandering our brethren; and if it be our lot to suffer in this manner, let us remember how Job was treated; yea, how Jesus was reviled, that we may be patient. Let us examine whether there may not be some colour for the slander, and walk watchfully, so as to be clear of all appearances of evil. — MHCC

Job 22:21-30 - Methinks I can almost forgive Eliphaz his hard censures of Job, which we had in the beginning of the chapter, though they were very unjust and unkind, for this good counsel and encouragement which he gives him in these verses with which he closes his discourse, and than which nothing could be better said, nor more to the purpose. Though he thought him a bad man, yet he saw reason to have hopes concerning him, that, for all this, he would be both pious and prosperous. But it is strange that out of the same mouth, and almost in the same breath, both sweet waters and bitter should proceed. Good men, though they may perhaps be put into a heat, yet sometimes will talk themselves into a better temper, and, it may be, sooner than another could talk them into it. Eliphaz had laid before Job the miserable condition of a wicked man, that he might frighten him into repentance. Here, on the other hand, he shows him the happiness which those may be sure of that do repent, that he might allure and encourage him to it. Ministers must try both ways in dealing with people, must speak to them from Mount Sinai by the terrors of the law, and from Mount Sion by the comforts of the gospel, must set before them both life and death, good and evil, the blessing and the curse. Now here observe,

I. The good counsel which Eliphaz gives to Job; and good counsel it is to us all, though, as to Job, it was built upon a false supposition that he was a wicked man and now a stranger and enemy to God.

1. Acquaint now thyself with God. Acquiesce in God; so some. It is our duty at all times, especially when we are in affliction, to accommodate ourselves to, and quiet ourselves in, all the disposals of the divine Providence. Join thyself to him (so some); fall in with his interests, and act no longer in opposition to him. Our translators render it well, “Acquaint thyself with him; be not such a stranger to him as thou hast made thyself by casting off the fear of him and restraining prayer before him.” It is the duty and interest of every one of us to acquaint himself with God. We must get the knowledge of him, fix our affections on him, join ourselves to him in a covenant of friendship, and then set up, and keep up, a constant correspondence with him in the ways he has appointed. It is our honour that we are made capable of this acquaintance, our misery that by sin we have lost it, our privilege that through Christ we are invited to return to it; and it will be our unspeakable happiness to contract and cultivate this acquaintance.

2. “Be at peace, at peace with thyself, not fretful, uneasy, and in confusion; let not thy heart be troubled, but be quiet and calm, and well composed. Be at peace with thy God; be reconciled to him. Do not carry on this unholy war. Thou complainest that God is thy enemy; be thou his friend.” It is the great concern of every one of us to make our peace with God, and it is necessary in order to our comfortable acquaintance with him; for how can two walk together except they be agreed? Amo_3:3. This we must do quickly, now, before it be too late. Agree with thy adversary while thou art in the way. This we are earnestly urged to do. Some read it, “Acquaint thyself, I pray thee, with him, and be at peace.” God himself beseeches us; ministers, in Christ's stead, pray us to be reconciled. Can we gainsay such entreaties?

3. Receive the law from his mouth, Job_22:22. “Having made thy peace with God, submit to his government, and resolve to be ruled by him, that thou mayest keep thyself in his love.” We receive our being and maintenance from God. From him we hope to receive our bliss, and from him we must receive law. Lord, what wilt thou have me to do? Act_9:6. Which way soever we receive the intimations of his will we must have our eye to him; whether he speaks by scripture, ministers, conscience, or Providence, we must take the word as from his mouth and bow our souls to it. Though, in Job's time, we do not know that there was any written word, yet there was a revelation of God's will to be received. Eliphaz looked upon Job as a wicked man, and was pressing him to repent and reform. Herein consists the conversion of a sinner - his receiving the law from God's mouth and no longer from the world and the flesh. Eliphaz, being now in contest with Job, appeals to the word of God for the ending of the controversy. “Receive that, and be determined by it.” To the law and to the testimony.

4. Lay up his word in thy heart. It is not enough to receive it, but we must retain it, Pro_3:18. We must lay it up as a thing of great value, that it may be safe; and we must lay it up in our hearts, as a thing of great use, that it may be ready to us when there is occasion and we may neither lose it wholly nor be at a loss for it in a time of need.

5. Return to the Almighty, Job_22:23. “Do not only turn from sin, but turn to God and thy duty. Do not only turn towards the Almighty in some good inclinations and good beginnings, but return to him; return home to him, quite to him, so as to reach to the Almighty, by a universal reformation, an effectual thorough change of thy heart and life, and a firm resolution to cleave to him;” so Mr. Poole.

6. Put away iniquity far from thy tabernacle. This was the advice Zophar gave him, Job_11:14. “Let not wickedness dwell in thy tabernacle. Put iniquity far off, the further the better, not only from thy heart and hand, but from thy house. Thou must not only not be wicked thyself, but must reprove and restrain sin in those that are under thy charge.” Note, Family reformation is needful reformation; we and our house must serve the Lord.

II. The good encouragement which Eliphaz gives Job, that he shall be very happy, if he will but take this good counsel. In general, “Thereby good shall come unto thee (Job_22:21); the good that has now departed from thee, all the good thy heart can desire, temporal, spiritual, eternal good, shall come to thee. God shall come to thee, into covenant and communion with thee; and he brings all good with him, all good in him. Thou art now ruined and brought down, but, if thou return to God, thou shalt be built up again, and thy present ruins shall be repaired. Thy family shall be built up in children, thy estate in wealth, and thy soul in holiness and comfort.” The promises which Eliphaz here encourages Job with are reducible to three heads: -

1. That his estate should prosper, and temporal blessings should be bestowed abundantly on him; for godliness has the promise of the life that now is. It is promised,

(1.) That he shall be very rich (Job_22:24): “Thou shalt lay up gold as dust, in such great abundance, and shalt have plenty of silver (Job_22:25), whereas now thou art poor and stripped of all.” Job had been rich. Eliphaz suspected he got his riches by fraud and oppression, and therefore they were taken from him: but if he would return to God and his duty,

[daniel1212av]

[1.] He should have more wealth than ever he had, not only thousands of sheep and oxen, the wealth of farmers, but thousands of gold and silver, the wealth of princes, Job_3:15. Abundantly more riches, true riches, are to be got by the service of God than by the service of the world.

[2.] He should have it more sure to him: “Thou shalt lay it up in good hands, and hold that which is got by thy piety by a surer tenure than that which thou didst get by thy iniquity.” Thou shalt have silver of strength (for so the word is), which, being honestly got, will wear well - silver like steel.

[3.] He should, by the grace of God, be kept from setting his heart so much upon it as Eliphaz thought he had done; and then wealth is a blessing indeed when we are not ensnared with the love of it. Thou shalt lay up gold; but how? Not as thy treasure and portion, but as dust, and as the stones of the brooks. So little shalt thou value it or expect from it that thou shalt lay it at thy feet (Act_4:35), not in thy bosom.

(2.) That yet he shall be very safe. Whereas men's riches usually expose them to danger, and he had owned that in his prosperity he was not in safety (Job_3:26), now he might be secure; for the Almighty shall be thy defender; nay, he shall be thy defence, Job_22:25. He shall be thy gold; so it is in the margin, and it is the same word that is used (Job_22:24) for gold, but it signifies also a strong-hold, because money is a defence, Ecc_7:12. Worldlings make gold their god, saints make God their gold; and those that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up. We read it, “He shall be thy defence against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed as it did to Sabeans and Chaldeans,” which, some think, is the meaning of that, Thou shalt put away iniquity far from thy tabernacle, taking it as a promise. “The iniquity or wrong designed against thee shall be put off and shall not reach thee.” Note, Those must needs be safe that have Omnipotence itself for their defence, Psa_91:1-3.

2. That his soul should prosper, and he should be enriched with spiritual blessings, which are the best blessings.

(1.) That he should live a life of complacency in God (Job_22:26): “For then shalt thou have thy delight in the Almighty; and thus the Almighty comes to be thy gold by thy delighting in him, as worldly people delight in their money. He shall be thy wealth, thy defence, thy dignity; for he shall be thy delight.” The way to have our heart's desire is to make God our heart's delight, Psa_37:4. If God give us himself to be our joy, he will deny us nothing that is good for us. “Now, God is a terror to thee; he is so by thy own confession (Job_6:4; Job_16:9; Job_19:11); but, if thou wilt return to him, then, and not till then, he will be thy delight; and it shall be as much a pleasure to thee to think of him as ever it was a pain.” No delight is comparable to the delight which gracious souls have in the Almighty; and those that acquaint themselves with him, and submit themselves entirely to him, shall find his favour to be, not only their strength, but their song.

(2.) That he should have a humble holy confidence towards God, such as those are said to have whose hearts condemn them not, 1Jo_3:21. “Then shalt thou lift up thy face to God with boldness, and not be afraid, as thou now art, to draw near to him. Thy countenance is now fallen, and thou lookest dejected; but, when thou hast made thy peace with God, thou shalt blush no more, tremble no more, and hang thy head no more, as thou dost now, but shalt cheerfully, and with a gracious assurance, show thyself to him, pray before him, and expect blessings from him.”

(3.) That he should maintain a constant communion with God, “The correspondence, once settled, shall be kept up to thy unspeakable satisfaction. Letters shall be both statedly and occasionally interchanged between thee and heaven,” Job_22:27.

[1.] “Thou shalt by prayer send letters to God: Thou shalt make thy prayer” (the word is, Thou shalt multiply thy prayers) “unto him, and he will not think thy letters troublesome, though many and long. The oftener we come to the throne of grace the more welcome. Under all thy burdens, in all thy wants, cares, and fears, thou shalt send to heaven for guidance and strength, wisdom, and comfort, and good success.”

[2.] “He shall, by his providence and grace, answer those letters, and give thee what thou askest of him, either in kind or kindness: He shall hear thee, and make it to appear he does so by what he does for thee and in thee.”

[3.] “Then thou shalt by thy praises reply to the gracious answers which he sent thee: Thou shalt pay thy vows, and that shall be acceptable to him and fetch in further mercy.” Note, When God performs that which in our distress we prayed for we must make conscience of performing that which we then promised, else we do not deal honestly. If we promised nothing else we promised to be thankful, and that is enough, for it includes all, Psa_116:14.

(4.) That he should have inward satisfaction in the management of all his outward affairs (Job_22:28): “Thou shalt decree a thing and it shall be established unto thee,” that is, “Thou shalt frame all thy projects and purposes with so much wisdom, and grace, and resignation to the will of God, that the issue of them shall be to thy heart's content, just as thou wouldst have it to be. Thou shalt commit thy works unto the Lord by faith and prayer, and then thy thoughts shall be established; thou shalt be easy and pleased, whatever occurs, Pro_16:3. This the grace of God shall work in thee; nay, sometimes the providence of God shall give thee the very thing thou didst desire and pray for, and give it thee in thy own way, and manner, and time. Be it unto thee even as thou wilt.” When at any time an affair succeeds just according to the scheme we laid, and our measures are in nothing broken, nor are we put upon new counsels, then we must own the performance of this promise, Thou shalt decree a thing and it shall be established unto thee. “Whereas now thou complainest of darkness round about thee, then the light shall shine on thy ways;” that is, “God shall guide and direct thee, and then it will follow, of course, that he shall prosper and succeed thee in all thy undertakings. God's wisdom shall be thy guide, his favour thy comfort, and thy ways shall be so under both those lights that thou shalt have a comfortable enjoyment of what is present and a comfortable prospect of what is future,” Psa_90:17.

(5.) That even in times of common calamity and danger he should have abundance of joy and hope (Job_22:29): “When men are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, and ready to despair, then shalt thou say, There is lifting up. Thou shalt find that in thyself which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles and enable thee to rejoice evermore.” When men's hearts fail them for fear, then shall Christ's disciples lift up their heads for joy, Luk_21:26-28. Thus are they made to ride upon the high places of the earth (Isa_58:14), and that which will lift them up is the belief of this, that God will save the humble person. Those that humble themselves shall be exalted, not only in honour, but in comfort.

3. That he should be a blessing to his country and an instrument of good to many (Job_22:30): God shall, in answer to thy prayers, deliver the island of the innocent, and have a regard therein to the pureness of thy hands, which is necessary to the acceptableness of our prayers, 1Ti_2:8. But, because we may suppose the innocent not to need deliverance (it was guilty Sodom that wanted the benefit of Abraham's intercession), I incline to the marginal reading, The innocent shall deliver the island, by their advice (Ecc_9:14, Ecc_9:15) and by their prayers and their interest in heaven, Act_27:24. Or, He shall deliver those that are not innocent, and they are delivered by the pureness of thy hands; as it may be read, and most probably. Note, A good man is a public good. Sinners fare the better for saints, whether they are aware of it or no. If Eliphaz intended hereby (as some think he did) to insinuate that Job's prayers were not prevailing, nor his hands pure (for then he would have relieved others, much more himself), he was afterwards made to see his error, when it appeared that Job had a better interest in heaven than he had; for he and his three friends, who in this matter were not innocent, were delivered by the pureness of Job's hands, Job_42:8. — Henry

[daniel1212av]

(Job 23) "Then Job answered and said, {2} Even to day is my complaint bitter: my stroke is heavier than my groaning. {3} Oh that I knew where I might find him! that I might come even to his seat! {4} I would order my cause before him, and fill my mouth with arguments. {5} I would know the words which he would answer me, and understand what he would say unto me. {6} Will he plead against me with his great power? No; but he would put strength in me. {7} There the righteous might dispute with him; so should I be delivered for ever from my judge. {8} Behold, I go forward, but he is not there; and backward, but I cannot perceive him: {9} On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him: {

10} But he knoweth the way that I take: when he hath tried me, I shall come forth as gold. {11} My foot hath held his steps, his way have I kept, and not declined. {12} Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food. {13} But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. {14} For he performeth the thing that is appointed for me: and many such things are with him. {15} Therefore am I troubled at his presence: when I consider, I am afraid of him. {16} For God maketh my heart soft, and the Almighty troubleth me: {17} Because I was not cut off before the darkness, neither hath he covered the darkness from my face."

[daniel1212av]

(Job 23) "Then Job answered and said, {2} Even to day is my complaint bitter: my stroke is heavier than my groaning. {3} Oh that I knew where I might find him! that I might come even to his seat! {4} I would order my cause before him, and fill my mouth with arguments. {5} I would know the words which he would answer me, and understand what he would say unto me. {6} Will he plead against me with his great power? No; but he would put strength in me. {7} There the righteous might dispute with him; so should I be delivered for ever from my judge. {8} Behold, I go forward, but he is not there; and backward, but I cannot perceive him: {9} On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him: {

10} But he knoweth the way that I take: when he hath tried me, I shall come forth as gold. {11} My foot hath held his steps, his way have I kept, and not declined. {12} Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food. {13} But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. {14} For he performeth the thing that is appointed for me: and many such things are with him. {15} Therefore am I troubled at his presence: when I consider, I am afraid of him. {16} For God maketh my heart soft, and the Almighty troubleth me: {17} Because I was not cut off before the darkness, neither hath he covered the darkness from my face."

[daniel1212av]

Job 23:8-12 - Job knew that the Lord was every where present; but his mind was in such confusion, that he could get no fixed view of God's merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. God seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of God. He had relished and delighted in the truths and commandments of God. Here we should notice that Job justified himself rather than God, or in opposition to him, Job_32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of God, it was not a chastisement of sin, was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins. — MHCC

Job 23:8-12 - Here, I. Job complains that he cannot understand the meaning of God's providences concerning him, but is quite at a loss about them (Job_23:8, Job_23:9): I go forward, but he is not there, etc. Eliphaz had bid him acquaint himself with God. “So I would, with all my heart,” says Job, “If I knew how to get acquainted with him.” He had himself a great desire to appear before God, and get a hearing of his case, but the Judge was not to be found. Look which way he would, he could see no sign of God's appearing for him to clear up his innocency. Job, no doubt, believed that God is every where present; but three things he seems to complain of here: -

1. That he could not fix his thoughts, nor form any clear judgment of things in his own mind. His mind was so hurried and discomposed with his troubles that he was like a man in a fright, or at his wits' end, who runs this way and that way, but, being in confusion, brings nothing to a head. By reason of the disorder and tumult his spirit was in he could not fasten upon that which he knew to be in God, and which, if he could but have mixed faith with it and dwelt upon it in his thoughts, would have been a support to him. It is the common complaint of those who are sick or melancholy that, when they would think of that which is good, they can make nothing of it.

2. That he could not find out the cause of his troubles, nor the sin which provoked God to contend with him. He took a view of his whole conversation, turned to every side of it, and could not perceive wherein he had sinned more than others, for which he should thus be punished more than others; nor could he discern what other end God should aim at in afflicting him thus.

3. That he could not foresee what would be in the end hereof, whether God would deliver him at all, nor, if he did, when or which way. He saw not his signs, nor was there any to tell him how long; as the church complains, Psa_74:9. He was quite at a loss to know what God designed to do with him; and, whatever conjecture he advanced, still something or other appeared against it.

II. He satisfies himself with this, that God himself was a witness to his integrity, and therefore did not doubt but the issue would be good.

1. After Job had almost lost himself in the labyrinth of the divine counsels, how contentedly does he sit down, at length, with this thought: “Though I know not the way that he takes (for his way is in the sea and his path in the great waters, his thoughts and ways are infinitely above ours and it would be presumption in us to pretend to judge of them), yet he knows the way that I take,” Job_23:10. That is, (1.) He is acquainted with it. His friends judged of that which they did not know, and therefore charged him with that which he was never guilty of; but God, who knew every step he had taken, would not do so, Psa_139:3. Note, It is a great comfort to those who mean honestly that God understands their meaning, though men do not, cannot, or will not.

(2.) He approves of it: “He knows that, however I may sometimes have taken a false step, yet I have still taken a good way, have chosen the way of truth, and therefore he knows it,” that is, he accepts it, and is well pleased with it, as he is said to know the way of the righteous, Psa_1:6. This comforted the prophet, Jer_12:3. Thou hast tried my heart towards thee. From this Job infers, When he hath tried me I shall come forth as gold. Those that keep the way of the Lord may comfort themselves, when they are in affliction, with these three things:

- [1.] That they are but tried. It is not intended for their hurt, but for their honour and benefit; it is the trial of their faith, 1Pe_1:7.

[2.] That, when they are sufficiently tried, they shall come forth out of the furnace, and not be left to consume in it as dross or reprobate silver. The trial will have an end. God will not contend for ever.

[3.] That they shall come forth as gold, pure in itself and precious to the refiner. They shall come forth as gold approved and improved, found to be good and made to be better. Afflictions are to us as we are; those that go gold into the furnace will come out no worse.

2. Now that which encouraged Job to hope that his present troubles would thus end well was the testimony of his conscience for him, that he had lived a good life in the fear of God.

(1.) That God's way was the way he walked in (Job_23:11): “My foot hath held his steps,” that is, “held to them, adhered closely to them; the steps he takes. I have endeavoured to conform myself to his example.” Good people are followers of God. Or, “I have accommodated myself to his providence, and endeavoured to answer all the intentions of that, to follow Providence step by step.” Or, “His steps are the steps he has appointed me to take; the way of religion and serious godliness - that way I have kept, and have not declined from it, not only not turned back from it by a total apostasy, but not turned aside out of it by any wilful transgression.” His holding God's steps, and keeping his way, intimate that the tempter had used all his arts by fraud and force to draw him aside; but, with care and resolution, he had by the grace of God hitherto persevered, and those that will do so must hold and keep, hold with resolution and keep with watchfulness.

(2.) That God's word was the rule he walked by, Job_23:12. He governed himself by the commandment of God's lips, and would not go back from that, but go forward according to it. Whatever difficulties we may meet with in the way of God's commandments, though they lead us through a wilderness, yet we must never think of going back, but must press on towards the mark. Job kept closely to the law of God in his conversation, for both his judgment and his affection led him to it: I have esteemed the words of his mouth more than my necessary food; that is, he looked upon it as his necessary food; he could as well have lived without his daily bread as without the word of God. I have laid it up (so the word is), as those that lay up provision for a siege, or as Joseph laid up corn before the famine. Eliphaz had told him to lay up God's words in his heart, Job_22:22. “I do,” says he, “and always did, that I might not sin against him, and that, like the good householder, I might bring forth for the good of others.” Note, The word of God is to our souls what our necessary food is to our bodies; it sustains the spiritual life and strengthens us for the actions of life; it is that which we cannot subsist without, and which nothing else can make up the want of: and we ought therefore so to esteem it, to take pains for it, hunger after it, feed upon it with delight, and nourish our souls with it; and this will be our rejoicing in the day of evil, as it was Job's here. — Henry 

[daniel1212av]

Job 23:13-17 -    As Job does not once question but that his trials are from the hand of God, and that there is no such thing as chance, how does he account for them? The principle on which he views them is, that the hope and reward of the faithful servants of God are only laid up in another life; and he maintains that it is plain to all, that the wicked are not treated according to their deserts in this life, but often directly the reverse. But though the obtaining of mercy, the first-fruits of the Spirit of grace, pledges a God, who will certainly finish the work which he has began; yet the afflicted believer is not to conclude that all prayer and entreaty will be in vain, and that he should sink into despair, and faint when he is reproved of Him. He cannot tell but the intention of God in afflicting him may be to produce penitence and prayer in his heart. May we learn to obey and trust the Lord, even in tribulation; to live or die as he pleases: we know not for what good ends our lives may be shortened or prolonged. — MHCC

Job 23:13-17 - Some make Job to complain here that God dealt unjustly and unfairly with him in proceeding to punish him without the least relenting or relaxation, though he had such incontestable evidences to produce of his innocency. I am loth to think holy Job would charge the holy God with iniquity; but his complaint is indeed bitter and peevish, and he reasons himself into a sort of patience per force, which he cannot do without reflecting upon God as dealing hardly with him, but he must bear it because he cannot help it; the worst he says is that God deals unaccountably with him.

I. He lays down good truths, and truths which were capable of a good improvement, Job_23:13, Job_23:14. 1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one; he has no counsellors by whose interest he might be prevailed with to alter his purpose: he has no counsellors by whose interest he might be prevailed with to alter his purpose: he is one with himself, and never alters his mind, never alters his measures. Prayer has prevailed to change God's way and his providence, but never was his will or purpose changed; for known unto God are all his works.

2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty; his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Psa_135:6), and always will, for it is always best.

3. That all he does is according to the counsel of his will (Job_23:14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Psa_57:2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best; though what he does we know not now, yet we shall know hereafter.

4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular; the same afflictions are accomplished in our brethren, 1Pe_5:9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us?

II. He makes but a bad use of these good truths. Had he duly considered them, he might have said, “Therefore am I easy and pleased, and well reconciled to the way of my God concerning me; therefore will I rejoice in hope that my troubles will issue well at last.” But he said, Therefore am I troubled at his presence, Job_23:15. Those are indeed of troubled spirits who are troubled at the presence of God, as the psalmist, who remembered God and was troubled, Psa_77:3. See what confusion poor Job was now in, for he contradicted himself: just now he was troubled for God's absence (Job_23:8, Job_23:9); now he is troubled at his presence. When I consider, I am afraid of him. What he now felt made him fear worse. There is indeed that which, if we consider it, will show that we have cause to be afraid of God - his infinite justice and purity, compared with our own sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and our compliance with that grace, our fears will vanish and we shall see cause to hope in him. See what impressions were made upon him by the wounds of his spirit.

1. He was very fearful (Job_23:16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God; but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening.

2. He was very fretful, peevish indeed, for he quarrels with God,

(1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, Job_23:17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it.

(2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness; however, there is reserved for them a more marvellous light after it. — Henry 

[daniel1212av]

(Job 24)  "Why, seeing times are not hidden from the Almighty, do they that know him not see his days? {2} Some remove the landmarks; they violently take away flocks, and feed thereof. {3} They drive away the ass of the fatherless, they take the widow's ox for a pledge. {4} They turn the needy out of the way: the poor of the earth hide themselves together. {5} Behold, as wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness yieldeth food for them and for their children. {6} They reap every one his corn in the field: and they gather the vintage of the wicked. {7} They cause the naked to lodge without clothing, that they have no covering in the cold. {8} They are wet with the showers of the mountains, and embrace the rock for want of a shelter. {9} They pluck the fatherless from the breast, and take a pledge of the poor. {10} They cause him to go naked without clothing, and they take away the sheaf from the hungry; {11} Which make oil within their walls, and tread their winepresses, and suffer thirst. {12} Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.

{13} They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof. {14} The murderer rising with the light killeth the poor and needy, and in the night is as a thief. {15} The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face. {16} In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light. {17} For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death. {18} He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards. {19} Drought and heat consume the snow waters: so doth the grave those which have sinned. {20} The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree. {21} He evil entreateth the barren that beareth not: and doeth not good to the widow. {22} He draweth also the mighty with his power: he riseth up, and no man is sure of life. {23} Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways. {24} They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn. {25} And if it be not so now, who will make me a liar, and make my speech nothing worth?"

[daniel1212av]

Job 24 - Job asserts that there are various transgressors whose wickedness is not visited on them in this life; and particularizes the adjust and oppressive, Job_24:1-6; those who are cruel to the poor, Job_24:7-13; the murderer, Job_24:14; the adulterer, Job_24:15; thieves and plunderers, Job_24:16, Job_24:17. Nevertheless they have an accursed portion, and shall die, and their memory perish, Job_24:18-20. He speaks of the abuse of power, and of the punishment of oppressors, Job_24:21-24; and asserts that what he has said on these subjects cannot be contradicted, Job_24:25. — Clarke 

Job 24 - Job having by his complaints in the foregoing chapter given vent to his passion, and thereby gained some ease, breaks them off abruptly, and now applies himself to a further discussion of the doctrinal controversy between him and his friends concerning the prosperity of wicked people. That many live at ease who yet are ungodly and profane, and despise all the exercises of devotion, he had shown, ch. 21. Now here he goes further, and shows that many who are mischievous to mankind, and live in open defiance to all the laws of justice and common honesty, yet thrive and succeed in their unrighteous practices; and we do not see them reckoned with in this world. What he had said before (Job_12:6), “The tabernacles of robbers prosper,” he here enlarges upon. He lays down his general proposition (Job_24:1), that the punishment of wicked people is not so visible and apparent as his friends supposed, and then proves it by an induction of particulars. 

I. Those that openly do wrong to their poor neighbours are not reckoned with, nor the injured righted (Job_24:2-12), though the former are very barbarous (Job_24:21, Job_24:22). 

II. Those that secretly practise mischief often go undiscovered and unpunished (Job_24:13-17).

III. That God punished such by secret judgments and reserves them for future judgments (Job_24:18-20, and Job_24:23-25), so that, upon the whole matter, we cannot say that all who are in trouble are wicked; for it is certain that all who are in prosperity are not righteous. — Henry 

Job 24:1-12 - Job discourses further about the prosperity of the wicked. That many live at ease who are ungodly and profane, he had showed, ch. 21. Here he shows that many who live in open defiance of all the laws of justice, succeed in wicked practices; and we do not see them reckoned with in this world. He notices those that do wrong under pretence of law and authority; and robbers, those that do wrong by force. He says, “God layeth not folly to them;” that is, he does not at once send his judgments, nor make them examples, and so manifest their folly to all the world. But he that gets riches, and not by right, at his end shall be a fool, Jer_17:11. — MHCC

Job 24:1-12 - Job's friends had been very positive in it that they should soon see the fall of wicked people, how much soever they might prosper for a while. By no means, says Job; though times are not hidden from the Almighty, yet those that know him do not presently see his day, Job_24:1.

1. He takes it for granted that times are not hidden from the Almighty; past times are not hidden from his judgment (Ecc_3:15), present times are not hidden from his providence (Mat_10:29), future times are not hidden from his prescience, Act_15:18. God governs the world, and therefore we may be sure he takes cognizance of it. Bad times are not hidden from him, though the bad men that make the times bad say one to another, He has forsaken the earth, Psa_94:6, Psa_94:7. Every man's times are in his hand, and under his eye, and therefore it is in his power to make the times of wicked men in this world miserable. He foresees the time of every man's death, and therefore, if wicked men die before they are punished for their wickedness, we cannot say, “They escaped him by surprise;” he foresaw it, nay, he ordered it. Before Job will enquire into the reasons of the prosperity of wicked men he asserts God's omniscience, as one prophet, in a similar case, asserts his righteousness (Jer_12:1), another his holiness (Hab_1:13), another his goodness to his own people, Psa_73:1. General truths must be held fast, though we may find it difficult to reconcile them to particular events.

2. He yet asserts that those who know him (that is, wise and good people who are acquainted with him, and with whom his secret is) do not see his day, - the day of his judging for them; this was the thing he complained of in his own case (Job_23:8 ), that he could not see God appearing on his behalf to plead his cause, - the day of his judging against open and notorious sinners, that is called his day, Psa_37:13. We believe that day will come, but we do not see it, because it is future, and its presages are secret. 3. Though this is a mystery of Providence, yet there is a reason for it, and we shall shortly know why the judgment is deferred; even the wisest, and those who know God best, do not yet see it. God will exercise their faith and patience, and excite their prayers for the coming of his kingdom, for which they are to cry day and night to him, Luk_18:7.

For the proof of this, that wicked people prosper, Job specifies two sorts of unrighteous ones, whom all the world saw thriving in their iniquity: -

[daniel1212av]

I. Tyrants, and those that do wrong under pretence of law and authority. It is a melancholy sight which has often been seen under the sun, wickedness in the place of judgment (Ecc_3:16), the unregarded tears of the oppressed, while on the side of the oppressors there was power (Ecc_4:1), the violent perverting of justice and judgment, Ecc_5:8.

1. They disseize their neighbours of their real estates, which came to them by descent from their ancestors. They remove the land-marks, under pretence that they were misplaced (Job_24:2), and so they encroach upon their neighbours' rights and think they effectually secure that to their posterity which they have got wrongfully, by making that to be an evidence for them which should have been an evidence for the rightful owner. This was forbidden by the law of Moses (Deu_19:14), under a curse, Deu_27:17. Forging or destroying deeds is now a crime equivalent to this.

2. They dispossess them of their personal estates, under colour of justice. They violently take away flocks, pretending they are forfeited, and feed thereof; as the rich man took the poor man's ewe lamb, 2Sa_12:4. If a poor fatherless child has but an ass of his own to get a little money with, they find some colour or other to take it away, because the owner is not able to contest with them. It is all one if a widow has but an ox for what little husbandry she has; under pretence of distraining for some small debt, or arrears of rent, this ox shall be taken for a pledge, though perhaps it is the widow's all. God has taken it among the titles of his honour to be a Father of the fatherless and a judge of the widows; and therefore those will not be reckoned his friends that do not to their utmost protect and help them; but those he will certainly reckon with as his enemies that vex and oppress them.

3. They take all occasions to offer personal abuses to them, Job_24:4. They will mislead them if they can when they meet them on the high-way, so that the poor and needy are forced to hide themselves from them, having no other way to secure themselves from them. They love in their hearts to banter people, and to make fools of them, and do them a mischief if they can, especially to triumph over poor people, whom they turn out of the way of getting relief, threaten to punish them as vagabonds, and so force them to abscond, and laugh at them when they have done. Some understand those barbarous actions (Job_24:9, Job_24:10) to be done by those oppressors that pretend law for what they do: They pluck the fatherless from the breast; that is, having made poor infants fatherless, they make them motherless too; having taken away the father's life, they break the mother's heart, and so starve the children and leave them to perish. Pharaoh and Herod plucked children from the breast to the sword; and we read of children brought forth to the murderers, Hos_9:13. Those are inhuman murderers indeed that can with so much pleasure suck innocent blood. They take a pledge of the poor, and so they rob the spital; nay, they take the poor themselves for a pledge (as some read it), and probably it was under this pretence that they plucked the fatherless from the breast, distraining them for slaves, as Neh_5:5. Cruelty to the poor is great wickedness and cries aloud for vengeance. Those who show no mercy to such as lie at their mercy shall themselves have judgment without mercy. Another instance of their barbarous treatment of those they have advantage against is that they take from them even their necessary food and raiment; they squeeze them so with their extortion that they cause them to go naked without clothing (Job_24:10) and so catch their death. And if a poor hungry family has gleaned a sheaf of corn, to make a little cake of, that they may eat it and die, even that they take away from them, being well pleased to see them perish for want, while they themselves are fed to the full.

4. They are very oppressive to the labourers they employ in their service. They not only give them no wages, though the labourer is worthy of his hire (and this is a crying sin, Jam_5:4), but they will not so much as give them meat and drink: Those that carry their sheaves are hungry; so some read it (Job_24:10), and it agrees with Job_24:11, that those who make oil within their walls, and with a great deal of toil labour at the wine-presses, yet suffer thirst, which was worse than muzzling the mouth of the ox that treads out the corn. Those masters forget that they have a Master in heaven who will not allow the necessary supports of life to their servants and labourers, not caring whether they can live by their labour or no.

5. It is not only among the poor country people, but in the cities also, that we see the tears of the oppressed (Job_24:12): Men groan from out of the city, where the rich merchants and traders are as cruel with their poor debtors as the landlords in the country are with their poor tenants. In cities such cruel actions as these are more observed than in obscure corners of the country and the wronged have easier access to justice to right themselves; and yet the oppressors there fear neither the restraints of the law nor the just censures of their neighbours, but the oppressed groan and cry out like wounded men, and can no more ease and help themselves, for the oppressors are inexorable and deaf to their groans.

II. He speaks of robbers, and those that do wrong by downright force, as the bands of the Sabeans and Chaldeans, which had lately plundered him. He does not mention them particularly, lest he should seem partial to his own cause, and to judge of men (as we are apt to do) by what they are to us; but among the Arabians, the children of the east (Job's country), there were those that lived by spoil and rapine, making incursions upon their neighbours, and robbing travellers. See how they are described here, and what mischief they do, Job_24:5-8.

1. Their character is that they are as wild asses in the desert, untamed, untractable, unreasonable, Ishmael's character (Gen_16:12), fierce and furious, and under no restraint of law or government, Jer_2:23, Jer_2:24. They choose the deserts for their dwelling, that they may be lawless and unsociable, and that they may have opportunity of doing the more mischief. The desert is indeed the fittest place for such wild people, Job_39:6. But no desert can set men out of the reach of God's eye and hand.

2. Their trade is to steal, and to make a prey of all about them. They have chosen it as their trade; it is their work, because there is more to be got by it, and it is got more easily, than by an honest calling. They follow it as their trade; they follow it closely; they go forth to it as their work, as man goes forth to his labour, Psa_104:23. They are diligent and take pains at it: They rise betimes for a prey. If a traveller be out early, they will be out as soon to rob him. They live by it as a man lives by his trade: The wilderness (not the grounds there but the roads there) yieldeth food for them and for their children; they maintain themselves and their families by robbing on the high-way, and bless themselves in it without any remorse of compassion or conscience, and with as much security as if it were honestly got; as Ephraim, Hos_12:7, Hos_12:8.

3. See the mischief they do to the country. They not only rob travellers, but they make incursions upon their neighbours, and reap every one his corn in the field (Job_24:6), that is, they enter upon other people's ground, cut their corn, and carry it away as freely as if it were their own. Even the wicked gather the vintage, and it is their wickedness; or, as we read it, They gather the vintage of the wicked, and so one wicked man is made a scourge to another. What the wicked got by extortion (which is their way of stealing) these robbers get from them in their way of stealing; thus oftentimes are the spoilers spoiled, Isa_33:1.

4. The misery of those that fall into their hands (Job_24:7, Job_24:8 ): They cause the naked, whom they have stripped, not leaving them the clothes to their backs, to lodge, in the cold nights, without clothing, so that they are wet with the showers of the mountains, and, for want of a better shelter, embrace the rock, and are glad of a cave or den in it to preserve them from the injuries of the weather. Eliphaz had charged Job with such inhumanity as this, concluding that Providence would not thus have stripped him if he had not first stripped the naked of their clothing, Job_22:6. Job here tells him there were those that were really guilty of those crimes with which he was unjustly charged and yet prospered and had success in their villanies, the curse they laid themselves under working invisibly; and Job thinks it more just to argue as he did, from an open notorious course of wickedness inferring a secret and future punishment, than to argue as Eliphaz did, who from nothing but present trouble inferred a course of past secret iniquity. The impunity of these oppressors and spoilers is expressed in one word (Job_24:12): Yet God layeth not folly to them, that is, he does not immediately prosecute them with his judgments for these crimes, nor make them examples, and so evince their folly to all the world. He that gets riches, and not by right, at his end shall be a fool, Jer_17:11. But while he prospers he passes for a wise man, and God lays not folly to him until he saith, Thou fool, this night thy soul shall be required of thee, Luk_12:20. — Henry

[daniel1212av]

Job 24:13-17 - See what care and pains wicked men take to compass their wicked designs; let it shame our negligence and slothfulness in doing good. See what pains those take, who make provision for the flesh to fulfil the lusts of it: pains to compass, and then to hide that which will end in death and hell at last. Less pains would mortify and crucify the flesh, and be life and heaven at last. Shame came in with sin, and everlasting shame is at the end of it. See the misery of sinners; they are exposed to continual frights: yet see their folly; they are afraid of coming under the eye of men, but have no dread of God's eye, which is always upon them: they are not afraid of doing things which they are afraid of being known to do. — MHCC

Job 24:13-17 - These verses describe another sort of sinners who therefore go unpunished, because they go undiscovered. They rebel against the light, Job_24:13. Some understand it figuratively: they sin against the light of nature, the light of God's law, and that of their own consciences; they profess to know God, but they rebel against the knowledge they have of him, and will not be guided and governed, commanded and controlled, by it. Others understand it literally: they have the day-light and choose the night as the most advantageous season for their wickedness. Sinful works are therefore called works of darkness, because he that does evil hates the light (Joh_3:20), knows not the ways thereof, that is, keeps out of the way of it, or, if he happen to be seen, abides not where he thinks he is known. So that he here describes the worst of sinners, - those that sin wilfully, and against the convictions of their own consciences, whereby they add rebellion to their sin, - those that sin deliberately, and with a great deal of plot and contrivance, using a thousand arts to conceal their villanies, fondly imagining that, if they can but hide them from the eye of men, they are safe, but forgetting that there is no darkness or shadow of death in which the workers of iniquity can hide themselves from God's eye, Job_34:22. In this paragraph Job specifies three sorts of sinners that shun the light: -

1. Murderers, Job_24:14. They rise with the light, as soon as ever the day breaks, to kill the poor travellers that are up early and abroad about their business, going to market with a little money or goods; and though it is so little that they are really to be called poor and needy, who with much ado get a sorry livelihood by their marketings, yet, to get it, the murderer will both take his neighbour's life and venture his own, will rather play at such small game than not play at all; nay, he kills for killing sake, thirsting more for blood than for booty. See what care and pains wicked men take to compass their wicked designs, and let the sight shame us out of our negligence and slothfulness in doing good.

Ut jugulent homines, surgunt de nocte latrones,
Tuque ut te serves non expergisceris? -
Rogues nightly rise to murder men for pelf;
Will you not rouse you to preserve yourself?

2. Adulterers. The eyes that are full of adultery (2Pe_2:14), the unclean and wanton eyes, wait for the twilight, Job_24:15. The eye of the adulteress did so, Pro_7:9. Adultery hides its head for shame. The sinners themselves, even the most impudent, do what they can to hide their sin: si non caste, tamen caute - if not chastely, yet cautiously; and after all the wretched endeavours of the factors for hell to take away the reproach of it, it is and ever will be a shame even to speak of those things which are done of them in secret, Eph_5:12. It hides its head also for fear, knowing that jealousy is the rage of a husband, who will not spare in the day of vengeance, Pro_6:24, Pro_6:25. See what pains those take that make provision for the flesh to fulfil the lusts of it, pains to compass, and then to conceal, that provision which, after all, will be death and hell at last. Less pains would serve to mortify and crucify the flesh, which would be life and heaven at last. Let the sinner change his heart, and then he needs not disguise his face, but may lift it up without spot.

3. House-breakers, Job_24:16. These mark houses in the day-time, mark the avenues of a house, and on which side they can most easily force their entrance, and then, in the night, dig through them, either to kill, or steal, or commit adultery. The night favours the assault, and makes the defence the more difficult; for the good man of the house knows not what hour the thief will come and therefore is asleep (Luk_12:39) and he and his lie exposed. For this reason our law makes burglary, which is the breaking and entering of a dwelling-house in the night time with a felonious intent, to be felony without benefit of clergy.

And, lastly, Job observes (and perhaps observes it as part of the present, though secret, punishment of such sinners as these) that they are in a continual terror for fear of being discovered (Job_24:17): The morning is to them even as the shadow of death. The light of the day, which is welcome to honest people, is a terror to bad people. They curse the sun, not as the Moors, because it scorches them, but because it discovers them. If one know them, their consciences fly in their faces, and they are ready to become their own accusers; for they are in the terrors of the shadow of death. Shame came in with sin, and everlasting shame is at the end of it. See the misery of sinners - they are exposed to continual frights; and yet see their folly - they are afraid of coming under the eye of men, but have no dread of God's eye, which is always upon them: they are not afraid of doing that which yet they are so terribly afraid of being known to do. — Henry 

[daniel1212av]

Job 24:18-25 — Sometimes how gradual is the decay, how quiet the departure of a wicked person, how is he honoured, and how soon are all his cruelties and oppressions forgotten! They are taken off with other men, as the harvestman gathers the ears of corn as they come to hand. There will often appear much to resemble the wrong view of Providence Job takes in this chapter. But we are taught by the word of inspiration, that these notions are formed in ignorance, from partial views. The providence of God, in the affairs of men, is in every thing a just and wise providence. Let us apply this whenever the Lord may try us. He cannot do wrong. The unequalled sorrows of the Son of God when on earth, unless looked at in this view, perplex the mind. But when we behold him, as the sinner's Surety, bearing the curse, we can explain why he should endure that wrath which was due to sin, that Divine justice might be satisfied, and his people saved. — MHCC

Job 24:18-25 - Job here, in the conclusion of his discourse,

I. Gives some further instances of the wickedness of these cruel bloody men.

1. Some are pirates and robbers at sea. To this many learned interpreters apply those difficult expressions (Job_24:18), He is swift upon the waters. Privateers choose those ships that are the best sailors. In these swift ships they cruise from one channel to another, to pick up prizes; and this brings them in so much wealth that their portion is cursed in the earth, and they behold not the way of the vineyards, that is (as bishop Patrick explains it), they despise the employment of those who till the ground and plant vineyards as poor and unprofitable. But others make this a further description of the conduct of those sinners that are afraid of the light: if they be discovered, they get away as fast as they can, and choose to lurk, not in the vineyards, for fear of being discovered, but in some cursed portion, a lonely and desolate place, which nobody looks after.

2. Some are abusive to those that are in trouble, and add affliction to the afflicted. Barrenness was looked upon as a great reproach, and those that fall under that affliction they upbraid with it, as Peninnah did Hannah, on purpose to vex them and make them to fret, which is a barbarous thing. This is evil entreating the barren that beareth not (Job_24:21), or those that are childless, and so want the arrows others have in their quiver, which enable them to deal with their enemy in the gate, Psa_127:5. They take that advantage against and are oppressive to them. As the fatherless, so the childless, are in some degree helpless. For the same reason it is a cruel thing to hurt the widow, to whom we ought to do good; and not doing good, when it is in our power, is doing hurt.

3. There are those who, by inuring themselves to cruelty, come at last to be so exceedingly boisterous that they are the terror of the mighty in the land of the living (Job_24:22): “He draws the mighty into a snare with his power; even the greatest are not able to stand before him when he is in his mad fits: he rises up in his passion, and lays about him with so much fury that no man is sure of his life; nor can he at the same time be sure of his own, for his hand is against every man and every man's hand against him,” Gen_16:12. One would wonder how any man can take pleasure in making all about him afraid of him, yet there are those that do.

II. He shows that these daring sinners prosper, and are at ease for a while, nay, and often end their days in peace, as Ishmael, who, though he was a man of such a character as is here given, yet both lived and died in the presence of all his brethren, as we are told, Gen_16:12; Gen_25:18 : Of these sinners here it is said,

1. That it is given them to be in safety, Job_24:23. They seem to be under the special protection of the divine Providence; and one would wonder how they escape with life through so many dangers as they run themselves into.

2. That they rest upon this, that is, they rely upon this as sufficient to warrant all their violences. Because sentence against their evil works is not executed speedily they think that there is no great evil in them, and that God is not displeased with them, nor will ever call them to an account. Their prosperity is their security.

3. That they are exalted for a while. They seem to be the favourites of heaven, and value themselves as making the best figure on earth. They are set up in honour, set up (as they think) out of the reach of danger, and lifted up in the pride of their own spirits.

4. That, at length, they are carried out of the world very silently and gently, and without any remarkable disgrace or terror. “They go down to the grave as easily as snow-water sinks into the dry ground when it is melted by the sun;” so bishop Patrick explains Job_24:19. To the same purport he paraphrases Job_24:20, The womb shall forget him, etc. “God sets no such mark of his displeasure upon him but that his mother may soon forget him. The hand of justice does not hang him on a gibbet for the birds to feed on; but he is carried to his grave like other men, to be the sweet food of worms. There he lies quietly, and neither he nor his wickedness is any more remembered than a tree which is broken to shivers.” And Job_24:24, They are taken out of the way as all others, that is, “they are shut up in their graves like all other men; nay, they die as easily (without those tedious pains which some endure) as an ear of corn is cropped with your hand.” Compare this with Solomon's observation (Ecc_8:10), I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten.

III. He foresees their fall however, and that their death, though they die in ease and honour, will be their ruin. God's eyes are upon their ways, Job_24:23. Though he keep silence, and seem to connive at them, yet he takes notice, and keeps account of all their wickedness, and will make it to appear shortly that their most secret sins, which they thought no eye should see (Job_24:15), were under his eye and will be called over again. Here is no mention of the punishment of these sinners in the other world, but it is intimated in the particular notice taken of the consequences of their death.

1. The consumption of the body in the grave, though common to all, yet to them is in the nature of a punishment for their sin. The grave shall consume those that have sinned; that land of darkness will be the lot of those that love darkness rather than light. The bodies they pampered shall be a feast for worms, which shall feed as sweetly on them as ever they fed on the pleasures and gains of their sins.

2. Though they thought to make themselves a great name by their wealth, and power, and mighty achievements, yet their memorial perished with them, Psa_9:6. He that made himself so much talked of shall, when he is dead, be no more remembered with honour; his name shall rot, Pro_10:7. Those that durst not give him his due character while he lived shall not spare him when he is dead; so that the womb that bore him, his own mother, shall forget him, that is, shall avoid making mention of him, and shall think that the greatest kindness she can do him, since no good can be said of him. That honour which is got by sin will soon turn into shame.

3. The wickedness they thought to establish in their families shall be broken as a tree; all their wicked projects shall be blasted, and all their wicked hopes dashed and buried with them.

4. Their pride shall be brought down and laid in the dust (Job_24:24); and, in mercy to the world, they shall be taken out of the way, and all their power and prosperity shall be cut off. You may seek them, and they shall not be found. Job owns that wicked people will be miserable at last, miserable on the other side death, but utterly denies what his friends asserted, that ordinarily they are miserable in this life.

IV. He concludes with a bold challenge to all that were present to disprove what he had said if they could (Job_24:25): “If it be not so now, as I have declared, and if it do not thence follow that I am unjustly condemned and censured, let those that can undertake to prove that my discourse is either,

1. False in itself, and then they prove me a liar; or,

2. Foreign, and nothing to the purpose, and then they prove my speech frivolous and nothing worth.” That indeed which is false is nothing worth; where there is not truth, how can there be goodness? But those that speak the words of truth and soberness need not fear having what they say brought to the test, but can cheerfully submit it to a fair examination, as Job does here. — Henry 

[daniel1212av]

(Job 25)  "Then answered Bildad the Shuhite, and said, {2} Dominion and fear are with him, he maketh peace in his high places. {3} Is there any number of his armies? and upon whom doth not his light arise? {4} How then can man be justified with God? or how can he be clean that is born of a woman? {5} Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. {6} How much less man, that is a worm? and the son of man, which is a worm?"

[daniel1212av]

Job 25 - Bildad, the Shuhite, in an irregular speech, shows that God’s dominion is supreme, his armies innumerable, and his providence extended over all, Job_25:1-3; that man cannot be justified before God; that even the heavenly bodies cannot be reputed pure in his sight; much less man, who is naturally weak and sinful, Job_25:4-6. — Clarke 

Job 25 - Bildad here makes a very short reply to Job's last discourse, as one that began to be tired of the cause. He drops the main question concerning the prosperity of wicked men, as being unable to answer the proofs Job had produced in the foregoing chapter: but, because he thought Job had made too bold with the divine majesty in his appeals to the divine tribunal (ch. 23), he in a few words shows the infinite distance there is between God and man, teaching us,  I. To think highly and honourably of God (Job_25:2, Job_25:3, Job_25:5).  II. To think meanly of ourselves (Job_25:4, Job_25:6). These, however misapplied to Job, are two good lessons for us all to learn. — Henry 

Job 25:1-6 - Bildad drops the question concerning the prosperity of wicked men; but shows the infinite distance there is between God and man. He represents to Job some truths he had too much overlooked. Man's righteousness and holiness, at the best, are nothing in comparison with God's, Psa_89:6. As God is so great and glorious, how can man, who is guilty and impure, appear before him? We need to be born again of water and of the Holy Ghost, and to be bathed again and again in the blood of Christ, that Fountain opened, Zec_13:1. We should be humbled as mean, guilty, polluted creatures, and renounce self-dependence. But our vileness will commend Christ's condescension and love; the riches of his mercy and the power of his grace will be magnified to all eternity by every sinner he redeems. — MHCC