The Pulpit Commentary — Job — Section 384

filmed 11t in llflliction, makes it possible for God's people to glory in tribulations (Rom. v. 3; 1 Pot. i. 6; Jae. i. 12). 3. Emei-gingfrom the darkne,as. Indirectly alluded to but contemplated ns cert11in. (1) At what time? "When he hath tried me," whe~ the process of assaying has been completed, but not till then. Trouble and adversity are not removed from I\ child of God till they have done their work in him (Rom. v. 3 • Hob. xii. 11) 11s well 11s for him (2 Cor. iv. 17). But the great Refiner never keeps ~ soul in the funlflce longer than is needful to accomplish its purification and salvation (Mai. iii. 3). (2) In what manner? "As gold;" i.e. true as gold and shining -like gold. Sincere saints a.re never injured by affliction, as pure gold is never hurt by the refiner's pot. Heat only evinces the genuine quality of precious metal, and the fire~ of adversity only manifest the saint's integrity of character. Adulterated metal is always harmed by the process of assaying, and untrue disciples are without fail detected in times of persecution and seasons of affliction (Matt. xxiv. 12). But the sufferings of this present life only serve to refine and purify, to burnish and beautify, the faithful disciple and humble believer. (3) With what result? That he no longer walks in darkness, but in the light of God's countenance, iu the enjoyment of his friendship and favour for evermore. Learn : 1. It is better to be a child of light walking in darkness than a child of darkness walking in light, i.e. in the sparks of his own kindling. 2. Though God's way is sometimes hid from a saint, the saint's way is never hid from God. 3. It is a special privilege which the good man enjoys that he is never afflicted but with an eye to his improvement. 4. Tbe severest season of trial through which a follower of God may be called to pass is certain to have an end. 5. The sufferings of this present life are not worthy to be compared with the glory that is to be revealed in us. 6. The only way to happiness for man is the way of God. 7. It is a sure mark of wisdom to prefer God's commandment to the wishes or resolves of self. Vers. 13-17.-Job to Eliphaz: 3. A meditation on the Divine Being. I. LOF'l'Y THOUGHTS CONCERNING Goo. 1. The unity of the Divine nature. " For he is in one mind;" literally," for he is in one" (ver. 13). The interpretation which regards this as an allusion to the absolute majesty and undivided essence of the Deity, as in the sublime monotheistic confession of Israel (Deut. vi. 4), though not accepted by all expositors, is yet pronounced by most to be perfectly admissible. How far Job had attained to a perception of the unique personality of the Godhead, as containing more hypostases (persons) than one, may be a subject of controversial discussion. But an utterance like the present seems to mark off Job by a wide gulf from ancient poly- theistic idolaters. Job, his three friends, and doubtless many more besides, were monotheists, who held by the grand doctrine of the unity of God, which had desceuded to them in the line of primitive tradition, and which was subsequently republished to Israel from the summit of Mount Sinai. Nay, such passages as those which speak about a Daysman (eh, x. 33), a heavenly Witness (eh. xvi. 19-21), and a Kinsman Redeemer (eh. xix. 25), seem to intimate that Job at least, in his ecstatic moments, had caught e. glimpse of the doctrine of a plurality of Persons in the Godhead, just as throughout the Old Testament generally the same doctrine is found lying in embryo, though not fully or distinctly revealed (cf. Gen. i. 1-3; Ps. ii. 7; xxxiii. 6; ex. 1). 2. 'I'he immutability of the Divine purpose. "But he is in one," i.e. one purpose or determi- nation, e.g. towards Job. Renee adds the patriarch, "Who can turn him?" (ver. 13), meaning, nothing could deflect him from bis fixed resolution to treat Job as a criminal. Dropping out of view the misconception which gave tone and colour to all Job's repre- sentations of the Divine Being, the truth which remains, that the supreme God is unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth, and therefore invariable and unalterable in his decrees and purpose~, is iu accordance not only with the teachings of Scripture (Numb. xxiii. 19; 1 Sam. xv. 29; Ps. cii. 'L7; Prov. xix. 21; Eccles. iii. 14; Mai. iii. 6; Acts xv. 18), but with the dictates of reason. A Being not a!Jsolutely perfect i11 himself cannot be Divine. But a Being in himself absolutely P"rfect cannot l>e affected by anything from without or within so as to render him either less or more perfect than he is. Hence absolutely and in himself he must be " the same yesterday, and to-day, and for ever." If upon any of his dispensations towards the creature changes seem to pass, these changes, having been fixed and deter-  898 THE .BOOK OF JOB.