doth work, but I cannot behold | tried me, I shall come forth as him: he hideth himself on the | gold. right hand, that I cannot see him : 10 But he knoweth the way that I take: when take when he hath I am left in equal darkness.' What a striking description is this of the darkness that sometimes comes over the Christian's soul, prompting to the language, 'O that I knew where I might find him! That I could come to his throne!" 10. But he knoweth the way that 1 take. Marg. "is with me.” That is, 'I have the utmost confidence in him. Though I cannot see him, yet he sees me, and he knows my integrity; and whatever men may say, or however they may misunderstand my character, yet he is acquainted with me, and I have the fullest confidence that he will do me justice.' ¶ When he hath tried me. When he has subjected me to all the tests of character which he shall choose to apply. ¶ I shall come forth as gold. As gold that is tried in the crucible, and that comes forth the more pure the intenser is the heat. The application of fire to it serves to separate every particle of impurity or alloy, and leaves only the pure metal. So it is with trials applied to the friend of God; and we may remark (1.) That all real piety will bear any test that may be applied to it, as gold will bear any degree of heat without being injured or destroyed. (2.) That the effect of all trials is to purify piety, and make it more bright and valuable, as is the effect of applying intense heat to gold. (3.) There is often much alloy in the piety of a Christian, as there is in gold, that needs to be removed by the fiery trial of affliction. Nothing else will remove it but trial, as nothing will be so effectual a purifier of gold as intense heat. (4.) A true Christian should not dread trial. It will not hurt him. He will be the more valuable for his trials, as gold is for the application of heat. 11 My foot hath held his steps, his way have I kept, and not declined. There is no danger of destroying true piety. It will live in the flames, and will survive the raging heat that shall yet consume the world. 11. My foot hath held his steps. Roberts, in his Oriental Illustrations, and the Editor of the Pictorial Bible, suppose that there is an allusion here to the active, grasping power which the Orientals have in their feet and toes. By constant usage they accustom themselves to make use of them in holding things in a manner which to us seems almost incredible, and they make the toes perform almost the work of fingers. We bind ours fast from early childhood in our close shoes, and they become useless except for the purpose of walking. But the Orientals use theirs differently. They seize upon an object with their toes, and hold it fast. If in walking along they see any thing on the ground which they desire to pick up, instead of stooping as we would, they seize it with their toes, and lift it up. Alypulle, a Kandian chief, was about to be beheaded. When he arrived at the place of execution, he looked round for some object on which to seize, and saw a small shrub, and seized it with his toes, and held it fast in order to be firm while the executioner did his office. Roberts. So an Arab in treading firmly, or in taking a determined stand, seems to lay hold of, to grasp the ground with his toes, giving a fixedness of position inconceivable to those whose feet are cramped by the use of tight shoes. This may be the meaning here, that Job had fixed himself firmly in the footsteps of God, and had adhered tenaciously to him; or, as it is rendered by Dr. Good, "In his steps will I rivet my feet." ¶ And not declined. Turned aside. 12. Neither have I gone back. have not put away or rejected. ¶ The commandment of his lips. That That which he has spoken, or which has proceeded out of his mouth. I have esteemed. Marg. hid, or, laid up. The Heb. is, 'I have hid,' as we hide or lay up that which is valuable. It is a word often applied to laying up treasures, or concealing them so that they would be safe. ¶ More than my necessary food. Marg. 'or, appointed portion.' Dr. Good renders it, "In my bosom have I laid up the words of his mouth." So Noyes, "The words of his mouth I have treasured up in my bosom." So Wemyss; and so it is rendered in the Vulgate, and by the LXX. The variety in the translation has arisen from the difference of reading in regard to the Hebrew word "P2. Instead of this meaning 'more than my portion' or 'allowance,' the Sept. and Vulgate appear to have read "P-in my bo som. But there is no authority for the change, and there seems to be no reason for it. The word P, hhoq, means something decreed, designated, appointed; then an appointed portion, as of labor, Ex. v. 14; then of food-an allowance of food, Prov. xxx. 8; then a limit, bound, law, statute, &c. It seems to me that the word here means purpose, intention, rule, or design, and that the idea is, that he had regarded the commands of God more than his own purposes. He had been willing to sacrifice his own designs to the will of God, and had thus shown his preference for God and his law. This sense seems to be the most simple of any, and it is surprising that it has not occurred to any expositors. So the same word is used in ver. 14. If this be the meaning, it expresses a true sentiment of piety in all ages. He who is truly religious is willing to sacrifice and abandon his own plans at the command of God. Job says that he was conscious of having done this, and he thus had a firm conviction that he was a pious man. 13. But he is in one mind. He is unchangeable. He has formed his plans, and no one can divert him from them. Of the truth of this sentiment there can be no dispute. The only difficulty in the case is to see why Job adverted to it here, and how it bears on the train of thought which he was pursuing. The idea seems to be, that God was now accomplishing his eternal purposes in respect to him; that he had formed a plan fai back in eternal ages, and that that plan must be executed; that he was a Sovereign, and that however mysterious his plans might be, it was vain to contend with them, and that man ought to submit to their execution with patience and resignation Job expected yet that God would come forth and vindicate him; but at present all that he could do was to submit. He did not pretend to understand the reason of the divine dispensations; he felt that he had no power to resist God. The language here is that of a man who is perplexed in regard to the divine dealings, but who feels that they are all in accord ance with the unchangeable purpose of God. And what his soul desireth ¶ even that he doeth. He does what he pleases. None can resist or control him. It is vain, therefore, to contend against him. From this passage we see that the doctrine of divine sovereignty was understood at a very early age of the world, and entered undoubtedly into the religion of the patriarchs. It was then seen and felt that God was absolute; that he 14 For he performeth the thing that is appointed “ for me : and many such things are with | him. ; was not dependent on his creatures that he acted according to a plan; that he was inflexible in regard to that plan, and that it was in vain to attempt to resist its execution. It is, when properly understood, a matter of unspeakable consolation that God has a plan-for who could honor a God who had no plan, but who did everything by hap-hazard? It is matter of rejoicing that he has one great purpose which extends through all ages, and which embraces all things-for then every thing falls into its proper place, and has its appropriate bearing on other events. It is a matter of joy that God does execute all his purposes; for as they are all good and wise, it is desirable that they should be executed. It would be a calamity if a good plan were not executed. Why then should men murmur at the purposes or the decrees of God? 14. For he performeth the thing that is appointed for me. 'I am now meeting only what has been determined by his eternal plan. I know not what is the reason why it was appointed; but I see that God had resolved to do it, and that it is vain to resist him.' So when we suffer, we may say the same thing. It is not by chance or hap-hazard that we are afflicted; it is because God has appointed" that it should be so. It is not by passion or caprice on his part; not by sudden anger or wrath; but it is because he had determined to do it as a part of his eternal plan. It is much, when we are afflicted, to be able to make this reflection. I had rather be afflicted, feeling that it is the appointment of God, than feeling that it is by chance or hap-hazard. I had rather think that it is a part of a plan calmly and deliberately formed by God, than that it is the result of some unexpected and uncontrollable cause. In the one case, I see that 2 VOL. II. mind and thought and plan have been employed, and I infer that there is a reason for it, though I cannot see it; in the other, I can see no proof of reason or of wisdom, and my mind finds no rest. The doctrine of divine purposes or decrees, therefore, is eminently adapted to give consolation to a sufferer. I had infinitely rather be under the operation of a plan or decree where there may be a reason for all that is done, though I cannot see it, than to feel that I am subject to the tossings of blind chance, where there can possibly be no reason. And many such things are with him. The purpose does not pertain to me alone. It is a part of a great plan which extends to others to all things. He is executing his plans around me, and I should not complain that in the development of his vast purposes I am included, and that I suffer. The idea seems to be this, that Job found consolation in the belief that he was not alone in these circumstances; that he had not been marked out and selected as a special object of divine displeasure. Others had suffered in like manner. were many cases just like his own, and why should he complain? If Í felt that there was special displeasure against me; that no others were treated in the same way, ed in the same way, it would make afflictions much more difficult to bear. But when I feel that there is an eternal plan which embraces all, and that I only come in for my share, in common with others, of the calamities which ar judged necessary for the world, I can bear them with much more ease and patience. There 15. Therefore am I troubled at his presence. The doctrine of divine purposes and decrees is fitted to impress the mind with awe. So vast are the plans of God; so uncertain to us is it what will be developed next; so 16 For God maketh my heart 17 Because I was not cut off soft, and the Almighty troubleth | before the darkness, neither hath he covered the darkness from m, face. me. impossible is it to resist God when he think of God, and on his vast plans, will see that there is abundant occa sion to be in awe before him. 16. For God maketh my heart soft That is, faint. He takes away my strength. Comp. Notes on Isa. vii 4. This effect was produced on Job by the contemplation of the eternal plan and the power of God. 17. Because I was not cut off before the darkness. Before these calami ties came upon me. Because I was not taken away in the midst of prosperity, and while I was enjoying his smiles and the proofs of his love. His trouble is, that he was spared to pass through these trials, and to be treated as if he were one of the worst of men. This is what now perplexes him, and what he cannot understand. It will not be derstand. He does not know why God had reserved him to treat him as if he were the chief of sinners. T Neither hath he covered the darkness from my face. The word 'neither' is supplied here by our translators, but not improperly. The difficulty with Job was, that God had not hidden this darkness and calamity so that he had not seen it. He could not understand why, since he was his friend, God had not taken him away, so that all should have seen even in his death that he was the friend of God. This feeling is not perhaps, very uncommon among those who are called to pass through trials They do not understand why they were reserved to these sufferings, and why God did not take them away before the billows of calamity rolled over them. W CHAPTER XXIV. HY, seeing times are not hidden from the Almighty, 1. Why, seeing times are not hidden from the Almighty. Dr. Good renders this, "Wherefore are not doomdays kept by the Almighty, So that his offenders may eye his periods?" Dr. Noyes, Why are not times of punishment reserved by the Almighty, And why do not they, who regard him, see his judgments?" T Jerome, "Times are not hidden from the Almighty; but they who know him are ignorant of his days." The LXX, "But why have set umes-gai-escaped the noticelaov-of the Almighty, and the wicked transgressed all bounds? The word, here translated times, is rendered by the Chaldee (775) set times, times appointed for an assembly or a trial, beforehand designated for any purpose. The Hebrew word properly means, set time, fit and proper times; and in the plural, as here used, means seasons, Est. i. 13. 1 Chron. xii. 32; and then vicissitudes of things, fortunes, destinies. Ps. xxxi. 16. 1 Chron. xxix. 30. Here it means, probably, the vicissitudes of things, or what actually occurs. All changes are known to God. He sees He sees good and bad times; he sees the changes that take place among men. And since he sees all this, Job asks, with concern, Why is it that God does not come forth to deal with men according to their true character? That this was the fact, he proceeds to show farther in illustration of the position which he had maintained in ch. xxi, by specifying a number of additional cases where the wicked undeniably prospered. It was this which perplexed him so much, for he did not doubt that their conduct do they that know him not see his days? was clearly known to God. If their conduct had been unknown to God, it would not have been a matter of surprise that they should go unpunished. But since all their ways were clearly seen by him, it might wel. excite inquiry why they were permitted thus to prosper. He believed that they were reserved to a future day of wrath, ch. xxi. 30, ch. xxiv 23, 24. They would be punished in due time, but it was not a fact as his ished in this life according to their friends alleged, that they were pun deeds. ¶ Do they that know him? His true friends; the pious. I Not see his days. The days of his wrath, or the day when he punishes the wicked. Why are they not permitted to see him come forth to take vengeance on his foes? The phrase his days' means the days when God would come forth to punish his enemies. They are called his days,' because at that time God would be the prominent object that would excite attention. They would be days when he would manifest himself in a manner so remarkable as to characterize the period. Thus the day of judgment is called the day of the Son of Man,' or This day' (Luke xvii. 24), because at that time the Lord Jesus will be the prominent and glorious object that shall give character to the day. The question here seems to have been asked by Job mainly to call attention to the fact which he proceeds to illustrate. The fact was undeniable Job did not maintain, as Eliphaz had charged on him (ch. xxii. 12-14) that the reason why God did no punish them was, that he could no see their deeds. He admitted mos fully that God did see them, and un |