The Pulpit Commentary — Job — Section 222

and he had done it (eh, xii. 6, 14--25). What is more, he had observed in the world around him exemplillcaUone of everything he he.cl advanced (ver. 1); e.nd, unless they had been ne blind 11.e moles and os senseless e.s the ass to whose offspring they had com- pared him, they too must have frequently perceived the ea.me. But they had not been willing to discover anything inconsistent wit,h their favourite dogma; or they hBd travelled through the world with their eyes shut and their ears closer!; or they had not been at the trouble to reflect and compare. Inattention, or want of observa- tion, inconsideration, or want of reflection, insincerity, or want of a genuine love for the truth, are three formidable barrierij in the way of man's advancement in knowledge. The first is the fault of the careless, the second of the foolish, the third of the ungo<lly. Eye and ear, being the soul's best gateways for knowlerlge, should be kept continually open. But the testimonies and reports which enter by these gateways should be sub- jected to diligent inspection and careful comparison. The truth once found should never fail to secure admission into the inner chamber of the heart. 2. Forging of lie.~. Instead of patiently collecting and collating facts from the opened page of human history, and deducing therefrom conclusions as to the principle or principles of the Divine government, Job's friends first invented a. theory, and then looked about for musty proverbs to support it. They were not philosophers or theologians at all, but simply theorists, inventors of sophisms, stitchers together of falsehoods, and fab1icators of vanities (ver. 4), who had endea.voured to construct a theodicy by mingling togeth8r a little bit of fact and a large amount of fancy, or by patching together a handful of ancient platitudes. Much of modern science, philosophy, and even theology, proceeds upon the principle here so severely ca.stigated. The true Baconian method of induction, first to ascertain with minute accuracy, not a few, but, as far as possible, all the facts of the case before pronouncing judgment as to the formula which shall explain them, is the only safe guide to be followed in philosophical discussion, scientific research, or theological investigation. A formula that does not embrace every known fact, much more tha.t is contradicted by a.ny known fact, cannot be correct. 3. .Accepting of persons. Passing on to a more serious indictment, Job charges them with abject nnd contemptible sycophancy; with taking God's side simply because they knew he was strong; with supporting his cause by mea.ns of arguments which were consciously insincere, and generally with playing the pa.rt of flatterers-a course of conduct which Job declares to be: ~1) Wicked in itself. "Will ye speak wickedly for God? and talk deceitfully for him?' (ver. 7). To propound fallacious theories, least of all to do so knowingly a.nd deliberately, never can be right, even though such theories are advanced in favour of God and religion. This is practically done when men attempt to buttress up Divine truth, advance the Divine cause, or vindicate the Divine character by means of sophistical arguments. But not even in this case does the end sanctify the means. (2) Unjust towa.rds himself. "Will ye accept his person? will ye contend for God?" (ver. 8). To side with God in a.ny controversy which he maintains with the creature never can be wrong considered in itself (Rom. iii. 4), but to do so without regard to the rights of that creature with whom God contends never can be right. Job complained that, in declining to believe his protestations of integrity, and in cruelly assuming without proof that he was guilty, his friends were practically showing partiality towards God, and behaving with unfairness towards him. But it never can be right, ih order to justify God, to perpetrate injustice against man. (3) Displeasing to God. " Is it good tha.t he should search you out? or as one man mocketh another, do ye so mock him?" (ver. 9). Were God to investigate their conduct, he could not possibly extend to it his approbation. They would seem to him as persons who were attempt- ing to jest with and deceive him, as men jest with and deceive their fellows. Their behaviour would be wholly abhorred by him whose patrons they had so presumptuously constituted themselves, since God never can approve of falsehoods or injustices even in support of his own cause, which stands in no need whatever of sophistries or patronage of any sort. (4) Certa'.n of exposuru. "Shall it be well with you when he searches you out? or ma.y you deceive him e.s a. man is deceived?" No! verily. "He will surely reprove you, if ye secretly accupt persons." And this in two ways ; by confound- ing their persons: "Sha.11 not his excellency make you afraid 1" and exploding their doctrines: "Your remembrances," i.e. your memorable sayings, "are," or shall be," like unto ashos;" literally," shall be proverbs of ashes;" i.e. they shall be demonstrated  230 THE BOOK OF JOB. [on. xm. 1-28.