phrase," in my flesh rtiterally, 'from, or out of! my flesh') shall I see God" (ver. 26), may mean DO more th11n that after Job's "skm" or body was destroyed, i.e. after be bad passed into the Hadean world, he would enjoy a. spiritual vision of God, an<l it may readily be granted that such a rendering accords with the prevailing tone and ourrent of Job's theology and Job's mind, neither of which was familiar with the i<lea of a. resurrection-life beyond the unseen world of disembodied spirits. But Job at this moment was raised above the ordinary level of his spiritual consciousness. As already (eh. xiv. 13-15) he had had a glimpse, transient but real, of such a life, so here it returns upon him once again with equal suddenness, but greater brightness--a glimpse 9,f the happy land beyond the tomb, when, recalled to a physical existence on the earth, to which already his heavenly Goel had d~sccnded, looking out from bis flesh he should sec God; as if to emphasize which he adds, "Whom I sh~ll ~ee for myself, and mine eyes shall behold, and not another" (ver. 27)-words·which m themselves ma.y not necessarily involve the resurrection of the body, but which, when taken in connection with lhB other considerations mentioned, tend not a little to confirm that interpretation. Wha.t Job only momentarily saw, and withal only dimly understood, has now been completely unveiled and expounded in the gospel, viz. the doctrine of a future resur- rection. 4. The saint's beatific vision of God in the person of his Kinsman Redeemer. Job expected to see God in the Hadean world, according to some; on the earth, in the flesh, according to the interpretation just given. _ Such a vision of God meant for Job exactly what it means for the Christian-salvation, i.e. acceptance before God, protection by God, likeness to God, fellowship with God. In fullest measure such a vision of Goil will be. enjoyed only in the resurrection-life (John xiv. 3; xvii. 24; Phil. iii. 20; Heb. ix. 28; 1 John iii. 2). • In measure and degree only second to this will the saint behold God in the intermediate state (Luke :uiii. 43; Phil. i. 23). Even now, in a real though spiritual sense, such a vision is enjoyed by believers (Matt. v. 8). 5. Tha B/J,(nt's earnest longing for this future vision of his heavenly Friend. Job describes his reins; i.e. his heart, as pining away or languishing for the coming of this glorious 1!,pocalypse. Job's friends had directed him to set his hopes on a return to temporal prosperity-to health, wealth, ,friends; in return, Job informs them that his soul desired nothing so much as God and his salvation. So the pre-Christian saints longed for the :first advent of the Saviour, e.g. Abraham (John viii. 56), Jacob (Gen. xlix. 18), David (Ps. xlv. 3, 4), Simeon (Luke ii. 25), Anna (Luke ii. 38). So Christian believers a.nticipate his second coming (Rom. viii. 23; Rev. x.xii. 17). Ill. THE APPENDIX TO THE INSCRIPTION; OR, THE EARNEST BEllt:ONSTR..I.NCE OF A PERSECUTED SAINT. On two grounds Job dissuades his friends from attempting further to prove him guilty. 1. The wickedness qf their conduct. Job's language (ver. 28) points to the studied and systematic character of their attacks upon his integrity. "But ye say, How shall we persecute him, seeing that the root of the matter [i.e. the ground or occasion of such persecution] is in me~" Thinking they could discern in Job's. guilt ample justification for such invective and condemnation as they hurled against him, they wickedly exercised their ingenuity in devising means to punish him, or at least to make him feel their displeasure. Another rendering, "How shall we find ground of persecution in him?" presents their behaviour in a light extremely odious, recalliag the sleepless malignity of Daniel's accusers (vi. 4, 5). To take " the root of the matter" as signifying the fundamental principles of piety is to make their conduct-absolutely diabolic, o.nd on a par with that of the scribes and Pharisees towards the Saviour (Matt. xii. 14; x:x.ii. 15; Luke xi. 54; John viii. 6). 2. The danger of their conduct. It would inevitably involve them in retribution. "Be ye afra.id of the sword" (ver. 29), the sword being a symbol of such judicial recompense, an overwhelming retribution, the absence of the article pointin~ to what is "boundless, endless, terrifio" (Delitzsch), a certain retributiou, such crimes as have incurred the vengeance of the sword, literally, the expiations of the sword, ever being, or carrying along with them, wrath, i.e. the glow of the Divine anger, a prophetic retribution, foreshadowiug a still more awful punishment in the future world, " that ye may know ihere is a judgmeut." Learn: 1, The duty of thankfulness to God for the bllllisings of civilization, especially for the invention of printing. 2. The illuminating power of sorrow, especially to a '1hild of God, 3, The immortality that belongs to great ideas, especially to such u 330
come thro~h inBpint.tion. ,. The S'Ullt&inhrg influence· of • goQd hope, ll~pl!Ctalty' lha hope of a ·Redeemer. 5. The \·altre of Chriet'e •miventil tb the world, eapl!c'iallf tof his 11eco11d aclveb.t in •glory. 6. The greater light enjoyed by the 'gOBpel CM~hi eapeoial.ly •incie the reeUITeCtion of the Sa vionr. ' •, • •· •