The Pulpit Commentary — Job — Section 497

chastity. (Yem. 9-12.) He had not boon befoolcd into any gross ein against the marriage-tie. Be expresses the utmost detestation of such ein. "It would bo a crime, e.nd II ein before the judges." It would be Re a devouring fire, resting not in Its couree until it bad brought the criminal to the pit of hell, and all his proporty hnd boon rooted out (comp. Prov. vi. 27, et seq.; vii. 26, 27; Jas. iii. 6). 2. Hui conduct towards his domestic s7ave.~. He had not abused the rights of his menservants or maidservants. His relation to .them "ras patriarchal, like that of Abraham to Eliezcr of Damascus (Gen. xv. 2; xx1v. 2, et seq.). He felt that he and they, masters and slaves wero of on? blood, _the ch_ildren of one Fathor, offspring of one Creator ; how could he: were he guilty of sm e.gamst them, face the dread tribunal of God? "Have we not all one Father? Rath not one God crcateJ us?" (Mai. ii. 10). Refer to St. Paul's exhorta- tion to masters (Eph. vi. 9). The relations of masters and servants, employers and employed, have undergone vast changes since those ancient days. \Ve all live under the equal protection of the laws of the land, and the general spirit of the law is to protect the we.aker against the stronger, the poor against the encroachment of the rich. But in Christianity this relation receives a new meaning and sanctity by being brou<1ht under the £Teat central relation in which we stand to Christ. And we have a beautiful example of the Christian treatment of the servant in St. Paul's Epistle to Philemon. To set our servants good examples, and to care for their moral and spiritual welfare, is the dutv of a Christian master or mistress. , IV. H,s JUST A!."II COMPASSIONATE OONDUOT IN SOCIAL LIFE. (Vere. 16-23; <'omp. eh. :x:xix. 12-17.) He did not refuse his inferiors their wishes when it was in his power to gratify them; did not withhold what he had the ability to give, nor shut up hls compassions towards hiR poor brother; did not leave tbe widow to languish in longing expectation of help. He had not eaten alone in solitary greed a rich repast, Iike Dives; he had shared bis bread with the orphan. All his life long he had been a father to the fatherless, a support to the widow, thus seeking to follow and imitate the all-compassionate God; to reproduce his heavenly pity in a gentle life on earth (Ps. lxviii. 5). He had clothed the neglected and the poor, and earned their thanks and blessing. In his capacity as ruler and judge he had not lifted up his hand with the purpose of violence; he had not perverted his great influence in the gate, ot place of justice, to do them wrong. Forced to self-defence, he sets the seal of a most solemn imprecation upon his testimony concerning the past. And, further, he again sets forth the deep religious ground on which all his conduct to his neighbours was built. It wns the fear of God, which is the beginning of all piety, the root of all morality, the great deterrent from sin. It was, therefore, morally impossible for him to have committed the sins laid to bis charge (ver. 23). Here from the ancient patri- archal world shines out upon us a picture of those social virtues which are essentially the same in every age and every land. These are the primal duties which gleam aloft like stars, or adorn the earth like flowers. Our duties to our inferiors in wealth and status are an essential part of Christian piety. We are to do good when we can hope for nothing again. The poor cannot recompense us, but we shall be recompensed at the resurrection of the just (Luke xiv. H; Matt. xxv. 36). Much converse wit~ tho weak and the lowly produces simplicity of heart, and chastens our feverish ambition to shine among our equals or superiors. " Far other aims onr hearts will learn to prize, More bent to ra.iae the wretched than to rise." Compare the whole picture of the village pastor in Goldsmith's 'Deserted Village.' The contemplation of these pictures, in the poet's description or in actual life, sweetens the bee.rt, calms our thoughts; above all, we are thus led to dwell with still more delight on the eacred picture of him who went about doing good, the Divine Type of all compassion and condescension. V. JoB's DiWARD LIFE: THE Flli'ER OONSCIENTIOUSNESS. (Vere. 24-40.) He proceeds to mention several sins of a more depraved and base character, defending himself against the charge of complicity with them. 1. The lust of gold. (Vers. 24, 25.) He had not put hie trust in riches. The deadliness of the sin of covetousness has been among the le01Bone of all moralists, B&Cred and profane, The "accursed hunger for gold," the "root of ell evil ; " "Th7 money perish with thee; " " Thou fool, this night thy soul shall bo m xxxr. 1-40.] THE B'0OK OF JOB. 613