(eh. iii. 13); Elij&b, under &llen~e of we&rinellB and dill&ppointment (1 Kings xix. 4); Jon&h, in &fit of rage and self-conceit (Jonah iv. 8); St. Paul, through ardent longing for heaven (Phil. i. 23); Christ, through vehement desire after m&n's salv&tion (Luke xii, 60). 2. Job's pitiful entreaty. "Even that it would plel\Se God to destroy me; that he would let loose bis hand, and cut me off" (ver. 9). That Job does not think of taking hie own life, although often etrongly tempted to do so by his peculiar malady (eh. vii. 15, 16), Rlthough death n·as the paramount desire of his heart, and <hough he profe!'lled hirneelf free fr('\m anxiety about the future, wns a proof, not only of Job's regard for the sanctity of life, and of his clear recognition of God's proprietorship in that life, but also of his own moral integrity, and of the intensity with which he still i;brank from the perpetration of known sin. 3. Job's melancholy plea. "Then should I yet have comfort" (ver. 10). The mere anticipation of a speedy dissolution would not only cause him to forget his misery, it would thrill him with extreme delight; yea, if God would but assure him that every stroke was hastening his end, he would bear "'ithout a murmur the most unsparing afiliction that might be laid upon him .. 4. Job's twofold motive. (1) No fear of death. 11 For I have not concealed the words of the Holy One" (ver. 10). Had Job been apprehensive of meeting God, he would not i;o earnestly have longed, or so vehemently entreated, to be removed. The only thing that could have damped his exultation in the prospect of death would have been uncertainty abont his future. But of this he was <levoid, since he had not concealed, i.e. had not denied or neglected, but openly hl\d practised, the words of the Holy 011e. (2) No hope of life. "WhaL is my strength, that I should hope? and what is mine end, that I should prolong my life?" (ver. 11). It was impossible that his strength, which was not that of stones or of brass (ver. 12) could hold out much longer, &nd therefore idle in Eliphaz to spea.k, or him to think, of restoration. Nay, 11upposing he should recover, it could only be for so short a period that it was not worth while fostering expectation of it. But in point of fact, all natural power of rallying had departed from him, and nought remained that could be matured into health again (ver. 13). Job clearly judged in this matter on the principles of sense and reason, forgetting that all thinl!s were possible with God, that God can raise a feeble man up from the very brink of the grave (Isa. mviii. 10-20), ay, even from the dead (contra.et the faith of Abraham, Rom. iv. 19; Heb. xi. 19), and that God delights to perfect his strength in human weakness (2 Cor. xii. 9). Learn : 1. Though religion requires sufferers to submit to God's chastisements, it does not oblige them to yield to man's unjust accusatioDB. Job sinned not in replying to Eliphaz. 2. It is extremely hard to hold the balance evenly between the soul's calamities and the heart's griefs, whether in ourselves or others. Job blamed Eliphaz for not justly weiahing his sufferings and his sorrow, while practically Eliphaz censured Job for a like off,;ce. 3. Though it is a sore trial to a good man in affliction to miss the sympathy of friends, it is incomparably more painful and distressing to lose the sense of God's favour, not to speak of experiencing the frowns of God's anger. Shaddai's arrows and Eloah's terrors were infinitely harder for Job to bear than Eliphaz's insi11uations. 4. The best of men are II poore sillie creatures " when God presseth them with judgments, quite incompetent to bear the shock of outward calamity unless God shall hold them up. Job's standing upright in the midst of such a tempest of tribulation BB swept around him was a proof, not c,f man's strength, but of God's grace. 6. It is no sin to long for death, provided we wait God's time for its coming. Job, though urgent for release from his sufferings, would not be released by any hand but God's. 6. The best way to overcome the fear of death is to have a comfortable outlook into the future. Job was not afraid of dying, because not afraid of meeting God. 7. The best preparation for both death and eternity is not to conceal from our vision, but to hide within our hearts, the words of the Holy One.
Vere. 14-80.-Job to El,iphaz: 2. Reproofs and retorts. I. UNXINDNEBB BEPROVED, The behaviour of Eliphaz (and his friends) was: 1. Unnatwral. Compassion for a BUffering fellow-creature; much more for a friend, was a dictate of humanity (ver. 14). The condition of Job pre-eminently claimed pitiful consideration. He was not only melting away, bodily and mentally, but spiritually he was in danger of" for,iaking the fear oft.be Almighty," i.e. biog his hold on God,on God's love and f&vour towards him• OR, VI. 1-80.] THE BOOK 01!' JOB. 109