The Pulpit Commentary — Job — Section 493

confidence for time or for eternity to rest in the abundance of his ·gold. Probably money, in consequence of the seeming almightiness which belongs to it (Ecclea. vii. 2; x. 19), ie the most formidsble rival God encounter11 in his demands upon the human heart (Matt. vi. 24), which almost universally betrays a disposition to trust in uncertain riches rather than in the living God (1 Tim. vi. 17). But Job had never permitted hie gold to usurp the throne of his affections, had never even esteemed it as the chief good, and certainly bad not accorded it the homage due to the Supreme. The all-absorbing de,·otion of a human soul to the pursuit or possession of wealth is idolatry (Eph. v, 6; Col. iii. 6), is incompatible with true piety (Mark x. 24; 1 John ii. 15), and should be carefully eschewed by all followers of Chiist. (b) He bad. not exultingly rejoiced in the greatness of his wenlth. A person might stop·sbort of actually reposing his heart's trust in his money, and yet be guilty of excessive delight therein. But not even of the common sin of setting too hifl;h an estimate upon his gold and silver, of looking on with inward gratification at the growing pile of bis material goods, was Job guilty. Having the Almighty 11s his gold and his silver of strength (eh. xxii, 25), i.e. esteeming the Divine favour and fellowship as greater riches than any earthly treasures, it was impossible that the mere increase of material possessions could fill him with extravagant rejoicing. 'l'he most effectual way to preveut the soul from delighting in a creature is to teach it to delight in the Creator. (c) He had not even arrogantly taken credit _to himself for achieving bis immense fortune. No doubt his personal industry and sagacity had contributed to the grand result (Prov. x. 4; xiii, 4), but he piously refrained from saying, "My power and the might of my hand bath gotten me this wealth" (Deut. viii. 17), probably remembering, as the Israelites were counselled to do (Deut. viii.18), that it was the Divine blessing alone which enabled him to become rich (Prov. L 22). (2) Sabmism, or the worship of the heavenly bodies. "The oldest and also comparatively the purest form of heathenism" (Delitzsch), the adoration of the stars, prevailed amongst the Chaldeaus in the time of Abraham, Uruk, one of the early monumental kings of Dabylouia, having founded at Ur a temple of the i:µoon, at Larsa a temple of the sun, a.nd at Erech a temple of Venus, called Bit-anna, or the hoW1e of heaven (' Records of the Past,' voL iiL p. 9). It was practised by the ancient Arabians, who "adored the sun and the moon as Divine," ancient testi- monies being witness. It was diffused throughout Syria in the time of Moses, so that the Israelites, prior to their occUJJation of Canaan, were specially warned against it (Deut. iv. 19). Nevertheless, under the monarchy, Israel frequently relapsed into this abomination (2 Kings :uiii. 5, 11). In later Babylonia it was rampant (Ezek. viii. 16), e.s again the monuments attest, Nebuchadnezzar having erected in the centre of Babylon "a great temple of Ninharissi (wife of the sun)," "to the moon-god a large house of alabaster as his temple," and " to the sun a house of cement and brick " (' Records of the Past,' voL v. p. 122). The cW1tomary method of paying homage to these stellar deities was by kissing the hand to them (1 Kings xix. 18; Hos. xiii. 2), which, it may be noticed, is the literal import of the English verb " to adore." The early and widespread diffusion of this particular form of idolatry affords a striking testimony to man's need of a God outside of himself. Perhaps also, in the absence of revelation, it is not surprising that the human heart, impressed with the brilliance of the sun, the great light, shining in meridian splendour, and the exceeding beauty of the moon, the solemn and majestic night-wanderer, should ascribe to them supernatural power and dignity. Yet man's position at the crown and summit of creation renders all devotion offered to the creatures not only sinful, but absurd. From such impiety Job declared that he had kept himself free. 2. The twofold argument by which Job had be~ii deterred.. Had Joh been addicted to either of the above specified forms of idolatry, be would have been guilty (1) of a punishable crime. Probably Job means that in bis day sun-worship was an offence against the statute law of the land (vide on ver. 11), as under the M, ,saic code in Israel it could be expiated only by death (Deut. xvii. 2-7); but possibly the phrase, "an iniquity for judges," may only signify a transgres- sion deserving to be punished, in which case it will hold good of both forms of idolatry, Job shrank from making a god to himself out of either the gold and silver which ho possessed, or the celestial luminaries which he beheld, because of the penal consequences to which he knew such a misdeed would lead. .And also because he felt that he would be guilty (2) of a detestable hypocrisy in professing to worship God while secretly ha ou. xxxr. 1-40.] THE IlOOK OF JOB. 509