After this opened Job his month, and cursed his day. Job 3 The peril of impulsive speech Albert Barnes. In regard to this chapter, containing the first speech of Job, we may remark that it is impossible to approve the spirit which it exhibits, or to believe that it was acceptable to God. It laid the foundation for the reflections — many of them exceedingly just — in the following chapters, and led his friends to doubt whether such a man could be truly pious. The spirit which is manifested in this chapter is undoubtedly far from that calm submission which religion should have produced, and from that which Job had before evinced. That he was, in the main, a man of eminent holiness and patience, the whole book demonstrates; but this chapter is one of the conclusive proofs that he was not absolutely free from imperfection. We may learn — 1. That even eminently good men sometimes give utterance to sentiments which are a departure from the spirit of religion, and which they will have occasion to regret. Here there was a language of complaint, and a bitterness of expression, which religion cannot sanction, and which no pious man, on reflection, would approve. 2. We see the effect of heavy affliction on the mind. It sometimes becomes overwhelming. It is so great that all the ordinary barriers against impatience are swept away. The sufferer is left to utter language of murmuring, and there is the impatient wish that life was closed, or that he had not existed. 3. We are not to infer that, because a man in affliction makes use of some expressions which we cannot approve, and which are not sanctioned by the Word of God, that therefore he is not a good man. There may be true piety, yet it may be far from perfection; there may be a general submission to God, yet the calamity may be so overwhelming as to overcome the usual restraints on our corrupt and fallen nature; and when we remember how feeble our nature is at best, and how imperfect is the piety of the holiest of men, we should not harshly judge him who is left to express impatience in his trials or who gives utterance to sentiments different from those which are sanctioned in the Word of God. There has been but one model of pure submission on earth — the Lord Jesus Christ. And after the contemplation of the best of men in their trials we can see that there is imperfection in them, and that if we would survey absolute perfection in suffering we must go to Gethsemane and Calvary. 4. Let us not make the expressions used by Job in this chapter our model in suffering. Let us not suppose that because he used such language, therefore we may also. Let us not infer that because they are found in the Bible, that therefore they are right; or that because he was an unusually holy man, that it would be proper for us to use the same language that he does. The fact that this book is a part of the inspired truth of revelation does not make such language right. All that inspiration does in such a case is to secure an exact record of what was actually said; it does not, of necessity, sanction it, any more than an accurate historian can be supposed to approve all that he records. There may be important reasons why it should be preserved, but he who makes the record is not answerable for the truth or propriety of what is recorded. The narrative is true; the sentiment may be false. ( Albert Barnes. ) Good men not always at their best J. Caryl. 1. The holiest person in this life doth not always keep in the same frame of holiness. "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. Shall we receive good at the hand of God, and shall we not receive evil?" This was the language we lately heard; but now cursing — certainly his spirit had been in a more holy frame, more sedate and quiet, than now it was. At the best in this life we are but imperfect; yet at some time we are more imperfect than we are at another. 2. Great sufferings may fill the mouths of holiest persons with great complainings. 3. Satan, with his utmost power and policy, with his strongest temptations and assaults, can never fully attain his ends upon the children of God. What was it that the devil undertook for? was it not to make Job curse his God? and yet when he had done his worst, and spent his malice upon him, he could but make Job curse his day, — this was far short of what Satan hoped. 4. God doth graciously forget and pass by the distempered speeches and bitter complainings of His servants under great afflictions. ( J. Caryl. ) Good men weakened by calamities H. E. Stone. The calamities and the suffering have wrought upon the weakened man. Depressed in spirit, perplexed in mind, in great bodily pain, Job opens his mouth and lifts up his voice. Great suffering generates great passions, and great passions are oft irrepressible, and hence the danger of extravagant speech. "Better," says Trapp, "if Job had kept his lips still." Surely that were impossible in an human being! One, and only One, was silent "as a sheep before her shearers is dumb." Brooks says, "When God's hand is on our back our hand should be on our mouth." ( H. E. Stone. ) Mistaken speech J. Parker, D. D. Job's tongue is loosened and his words are many. And what other form of speech was so true to his inmost feeling as the form which is known as malediction? The speech is but one sentence, and it rushes from a soul that is momentarily out of equipoise. Our friends often draw out of us the very worst that is in us. We best comment upon such words by repeating them, by studying the probable tone in which they were uttered. Thank God for this man, who in prosperity has uttered every thought appropriate to grief, and has given anguish a new costume of expression. 1. Notice how terrible, after all, is Satanic power. Look at Job if you would see how much the devil can, under Divine permission, do to human life. Perhaps it was well that, in one instance at least, we should see the devil at his worst. 2. See what miracles may be wrought in human experience. In Job's malediction, existence was felt to be a burden; but existence was never meant to be a heavy weight. It was meant to be a joy, a hope, a rehearsal of music and service of a quality and range now inconceivable. But under Satanic agency even existence is felt to be an intolerable burden. Even this miracle can be wrought by Satan. He can turn our every faculty into a heavy calamity. He can so play upon our nerves as to make us feel that feeling is intolerable. But the speech of Job is full of profound mistakes, and the mistakes are only excusable because they were perpetrated by an unbalanced mind. ( J. Parker, D. D. ) Infirmity appearing Footsteps of Truth. At the ebb. As soon as the tide turned, numbers of crows and jackdaws came down upon the shore. While the beautiful waves were splashing over the sand there was no room for these black visitors; but as soon as the waters left, the harvest of these scavengers began. It seemed as though they must have carried watches, so well did they know the time of the receding tides. When the tide of grace runs low, how infirmities come upon us! If the tide of joy ebbs, the black birds of discontent soon appear, while doubts and fears always make their appearance if faith sinks low. ( Footsteps of Truth. ) Defect in the best of men Dean Farrar. Life at its best has a crack in it. Somehow the trail of the serpent is all over it. The most perfect man is imperfect, the most innocent man has his weak point. The infant Achilles in the Greek legend is dipped in the waters of the Styx, and the touch of the wave makes him invulnerable; but the water has not touched the heel by which his mother held him, and to that vulnerable heel the deathly arrow finds its way. Siegfried, in the "Nibelungen Lied," bathes in the dragon's blood, and it has made him, too, invulnerable; but, unknown to him, a lime tree leaf has fluttered down upon his back, and into the vital spot where the blood has not touched his skin the murderer's dagger smites. Everything in the Icelandic Saga has sworn not to injure Balder, the brightest and most beloved of all the northern gods; but the insignificant mistletoe has not been asked to take the oath, and by the mistletoe he dies. These are the dim, sad allegories by which the world indicates that even the happiest man cannot be all happy, nor the most invincible altogether safe, nor the best altogether good. ( Dean Farrar. ) Job's distemper George Hutcheson. Albeit Job's weakness do thus for a time break forth, when his reason and experience are at under, and he is sensible of nothing but pain and sorrow, yet he doth not persist in this distemper, nor is it the only thing that appears in the furnace, but he hath much better purpose afterward in the behalf of God. And therefore, as in a battle men do not judge of affairs by what may occur in the heat of the conflict, wherein parties may retire and fall on again, but by the issue of the fight; so Job is not to be judged by those fits of distemper, seeing he recovered out of them at last; those violent fits do serve to demonstrate the strength of grace in him which prevailed at last over them all. 1. There are, in the most subdued child of God, strong corruptions ready to break forth in trial. The best of men ought to be sensible that they have, by nature, an evil heart of unbelief, even when they are strong in faith; that they have lukewarmness under their zeal, passion under their meekness. 2. Albeit natural corruptions may lurk long, even in the furnace of affliction, yet long and multiplied temptations will bring it forth.(1) Every exercise and trial will not be a trial to every man, nor an irritation to every corruption within him.(2) The length and continuance of a trial is a new trial, and may discover that which the simple trial doth not reach.(3) When men get leisure in cold blood to reflect and pore upon their case it will prove more grievous than at first it doth.(4) When men are disappointed of what they expect under trouble (as Job was of his friends' comfort), it will grieve them more than if they, in sobriety, had expected no such thing. Doctrine — The Lord, in judging of the grace and integrity of His followers, doth afford many grains of allowance, and graciously passeth over much weakness, wherein they do not approve themselves. ( George Hutcheson. ) Job cursing his day Joseph Caryl. How can Job be set up with so much admiration for a mirror of patience, who makes such bitter complainings, and breaks out into such distempered passions? He seems to be so far from patience that he wants prudence; so far from grace, that he wants reason itself and good nature; his speeches report him mad or distracted, breaking the bounds of modesty and moderation, striking that which had not hurt him, and striking that which he could not hurt — his birthday. Some prosecute the impatience of Job with much impatience, and are over-passionate against Job's passion. Most of the Jewish writers tax him at the least as bordering on blasphemy, if not blaspheming. Nay, they censure him as one taking heed to, and much depending upon, astrological observations, as if man's fate or fortune were guided by the constellations of heaven, by the sight and aspect of the planets in the day of his nativity. Others carry the matter so far, on the other hand, altogether excusing and, which is more, commending, yea applauding Job, in this act of "cursing his day." They make this curse an argument of his holiness, and these expostulations as a part of his patience, contending — 1. That they did only express (as they ought) the suffering of his sensitive part, as a man, and so were opposite to Stoical apathy, not to Christian patience. 2. That he spake all this not only according to the law of sense, but with exact judgment, and according to the law of soundest reason. I do not say but that Job loved God, and loved Him exceedingly all this while, but whether we should so far acquit Job I much doubt. We must state the matter in the middle way. Job is neither rigidly to be taxed of blasphemy or profaneness, nor totally to be excused, especially not flatteringly commended, for this high complaint.It must be granted that Job discovered much frailty and infirmity, some passion and distemper, in this complaint and curse; yet notwithstanding, we must assert him for a patient man, and there are five things considerable for the clearing and proof of this assertion. 1. Consider the greatness of his suffering: his wound was very deep and deadly, his burden was very heavy, only not intolerable. 2. Consider the multiplicity of his troubles. They were great and many — many little afflictions meeting together make a great one; how great, then, is that which is composed of many great ones! 3. Consider the long continuance of these great and many troubles: they continued long upon him — some say they continued divers years upon him. 4. Consider this, that his complainings and acts of impatience were but a few; but his submission and acts of meekness, under the hand of God, were very many. 5. Take this into consideration, that though he did complain, and complain bitterly, yet he recovered out of those complainings. He was not over. come with impatience, though some impatient speeches came from him; he recalls what he had spoken, and repents for what he had done. Look not alone upon the actings of Job, when he was in the height and heat of the battle; look to the onset, he was so very patient in the beginning, though vehemently stirred, that Satan had not a word to say. Look to the end, and you cannot say but Job was a patient man, full of patience — a mirror of patience, if not a miracle of patience; a man whose face shined with the glory of that grace, above all the children of men. Learn —(1) The holiest person in this life doth not always keep in the same frame of holiness.(2) Great sufferings may fill the mouths of holiest persons with great complainings,(3) God doth graciously pass by and forget the distempered speeches and bitter complainings of His servants under great afflictions. ( Joseph Caryl. ) The speech of Job and its misapprehensions Joseph Parker, D. D. Job's speech is full of profound mistakes, which are only excusable because they were perpetrated by an unbalanced mind. The eloquent tirade proceeds upon the greatest misapprehensions. Yet we must be merciful in our judgment, for we ourselves have been unbalanced, and we have not spared the eloquence of folly in the time of loss, bereavement, and great suffering We may not have made the same speech in one set deliverance, going through it paragraph by paragraph, but if we could gather up all reproaches, murmurings, complainings, which we have uttered, and set them down in order, Job's short chapter would be but a preface to the black volume indited by our atheistic hearts. Job makes the mistake that personal happiness is the test of Providence. Job did not take the larger view. What, a different speech he might have made! He might have said, Though I am in these circumstances now, I was not always in them: weeping endureth for a night, joy cometh in the morning: I will not complain of one bitter winter day when I remember all the summer season in which I have sunned myself at the very gate of heaven. Yet he might not have said this, for it lies not within the scope of human strength. We must not expect more even from Christian men than human nature in its best moods can exemplify. I know that Christian men are mocked when they complain; they are taunted when they say their souls are in distress; there are those who stand up and say, Where is now thy God? But "the best of men," as one has quaintly said, "are but men at the best." God Himself knoweth our frame, He remembereth that we are dust; He says, They are a wind which cometh for a little time, and then passeth away; their life is like a vapour, curling up into the blue air for one little moment, and then dying off as to visibleness as if it had never been. The Lord knoweth our days, our faculties, our sensibilities, our capacity of suffering, and the judgment must be with Him. Then Job committed the mistake of supposing that circumstances are of more consequence than life. If the sun had shone, if the fields and vineyards had returned plentifully, answering the labour of the sower and the planter with great abundance, who knows whether the soul had not gone down in the same equal proportion? It is a hard thing to keep both soul and body at an equal measure. "How hardly" — with what straining — "shall they that have riches enter into the kingdom of heaven." Who knows what Job might have said if the prosperity had been multiplied sevenfold? "Jeshurun waxed fat, and kicked." Where is the man who could bear always to swelter under the sun warmth of prosperity? Where is the man that does not need now and again to be smitten, chastened, almost lacerated, cut in two by God's whip, lest he forget to pray? Let suffering be accounted a seal of sonship, if it come as a test rather than as a penalty. Where a man has justly deserved the suffering, let him not comfort himself with its highest religious meaning, but let him accept it as a just penalty. But where it has overtaken him at the very altar, where it has cut him down when he was on his way to heaven with pure heart and pure lips, then let him say, This is the Lord's doing, and He means to enlarge my manhood, to increase the volume of my being, and to develop His own image and likeness according to the mysteriousness of His own way: blessed be the name of the Lord! Why has Job fallen into this strain? He has omitted the word which made his first speech noble. In the first speech the word "Lord" occurs three times, and the word "Lord" never occurs in this speech, for purely religious purposes; he would only have God invoked that God might carry out his own feeble prayer for destruction and annihilation; the word "God" is only associated with complaint and murmuring, as, for example — "Let that day be darkness; let not God regard it from above, neither let the light shine upon it" ( Job 3:4 ); and again: "Why is light given to a man whose way is hid, and whom God hath hedged in?" ( Job 3:23 ) This is not the "Lord" of the first speech; this is but invoking Omnipotence to do a puny miracle: it is not making the Lord a high tower, and an everlasting refuge into which the soul can pass, and where it can forever be at ease. So we may retain the name of God, and yet have no Lord — living, merciful, and mighty, to whom our souls can flee as to a refuge. It is not enough to use the term God; we must enter into the spirit of its meaning, and find in God not almightiness only, but all-mercifulness, all-goodness, all-wisdom. "God is our refuge and strength, a very present help in trouble." Yet we must not be hard upon Job, for there have been times in which the best of us has had no heaven, no altar, no Bible, no God. If those times had endured a little longer our souls had been overwhelmed; but there came a voice from the Excellent Glory, saying, "For a small moment have I forsaken thee; but with great mercies will I gather thee." Praised forever be the name of the delivering God! ( Joseph Parker, D. D. ) The maddening force of suffering Homilist. A man's language must be construed according to the mood of his soul. Here we have sufferings forcing a human soul — I. TO THE USE OF EXTRAVAGANT LANGUAGE. 1. Great sufferings generate great passions in the soul. Hope, fear, love, anger, and other sentiments may remain in the mind during the period of ease and comfort, so latent and quiescent as to crave no expression. But let suffering come, and they will rush into passions that shake and convulse the whole man. There are elements in every human heart, now latent, that suffering can develop into terrific force. 2. Great passions often become irrepressible. Some men have a wonderful power of restraining their feelings. But passion sometimes rises to such a pitch in the soul that no man, however great his self-control, is able to repress. Like the volcanic fires, it will break through all the mountains that lie upon it, and flame up to the heavens. 3. When great passions become irrepressible they express themselves extravagantly. The flood that has broken through its obstructions does not roll on at once in calm and silent flow, but rushes and foams. He speaks not in calm prose, but in tumultuous poetry. II. TO DEPLORE THE FACT OF HIS EXISTENCE. 1. The fact that he existed at all. 2. That, having existed, he did not die at the very dawn of his being. Incidentally, I cannot but remark how good is God in making provision for our support before we enter on the stage of life. The fact that suffering can thus make existence intolerable suggests the following truths —(1) Annihilation is not the worst of evils. Better not to be at all than to be in misery; better to be quenched than to burn. Another truth suggested is —(2) Desire for death is no proof of genuine religion. Another truth suggested is —(3) Hell must be an overwhelmingly terrible condition of existence. Hell, the Bible tells us, is a condition of excruciating and hopeless suffering. There death is sought, but cannot be found. III. Here is suffering urging a man TO HAIL THE CONDITION OF THE DEAD. 1. As a real rest. Lying still in unconscious sleep, beyond the reach of any disturbing power. How profound is the rest of the grave! The loudest thunders cannot penetrate the ear of the dead. He looked at death — 2. As a common rest. "Kings and counsellors," princes and paupers, tyrants and their victims, the illustrious and obscure — all are there together. The state of the dead, as here described, suggests two practical thoughts.(1) The transitoriness of all worldly distinctions. The flowers that appear in our fields at this season of the year vary greatly in form, size, hues. Some are far more imposing and beautiful than others; but in a few weeks all the distinctions will be utterly destroyed. It is so in society. Great are the secular distinctions in this generation, but a century hence and the whole will be common dust. How egregiously absurd to be proud of mere secular distinctions.(2) The folly of making corporeal interests supreme. IV. HERE IS SUFFERING URGING A MAN TO PRY INTO THE REASONS OF A MISERABLE LIFE. Has the great Author of existence any pleasure in the sufferings of His creatures? There are, no doubt, good reasons, reasons that we shall understand and appreciate ere long. 1. Great sufferings are often spiritually useful to the sufferer. They are storms to purify the dark atmosphere of his heart; they are bitter ingredients to make spiritually curative his cup of life. Suffering teaches man the evil of sin; for sin is the root of all anguish. Suffering develops the virtues — patience, forbearance, resignation. Suffering tests the character; it is fire that tries the moral metal of the soul. 2. Great sufferings are often spiritually useful to the spectator. The view of a suffering human creature tends to awaken compassion, stimulate benevolence, and excite gratitude. From this subject we learn —(1) The utmost power that the devil is capable of exerting on man.(2) The strength of genuine religion. ( Homilist. ) The cry from the depths Robert A. Watson, D. D. The outburst of Job's speech falls into three lyrical strophes, the first ending at the tenth verse, the second at the nineteenth, the third closing with the chapter. 1. "Job opened his mouth, and cursed his day." In a kind of wild, impossible revision of Providence, and reopening of questions long settled, he assumes the right of heaping denunciations on the day of his birth. He is so fallen, so distraught, and the end of his existence appears to have come in such profound disaster, the face of God as well as of man frowning on him, that he turns savagely on the only fact left to strike at — his birth into the world. But the whole strain is imaginative. His revolt is unreason, not impiety, either against God or his parents. He does not lose the instinct of a good man, one who keeps in mind the love of father and mother, and the intention of the Almighty, whom he still reveres. The idea is, Let the day of my birth be got rid of, so that no other come into being on such a day; let God pass from it — then He will not give life on that day. Mingled in this is the old-world notion of days having meanings and powers of their own. This day had proved malign — terribly bad! 2. In the second strophe cursing is exchanged for wailing, fruitless reproach of a long past day, for a touching chant in praise of the grave. If his birth had to be, why could he not have passed at once into the shades? The lament, though not so passionate, is full of tragic emotion. It is beautiful poetry, and the images have a singular charm for the dejected mind. The chief point, however, for us to notice is the absence of any thought of judgment. In the dim underworld, hid as beneath heavy clouds, power and energy are not. Existence has fallen to so low an ebb that it scarcely matters whether men were good or bad in this life, nor is it needful to separate them. It is a kind of existence below the level of moral judgment, below the level either of fear or joy. 3. The last portion of Job's address begins with a note of inquiry. He strikes into eager questioning of heaven and earth regarding his state. What is he kept alive for? He pursues death with his longing as one goes into the mountain to seek treasure. And again, his way is hid, he has no future. God hath hedged him in on this side by losses, on that by grief; behind, a past mocks him, before is a shape which he follows, and yet dreads. It is indeed a horrible condition, this of the baffled mind to which nothing remains but its own gnawing thought, that finds neither reason of being nor end of turmoil, that can neither cease to question, nor find answer to inquiries that rack the spirit. There is energy enough, life enough to feel life a terror, and no more; not enough for any mastery even of stoical resolve. The power of self-consciousness seems to be the last injury — a Nessus shirt, the gift of a strange hate...Note that in his whole agony Job makes no motion towards suicide. The struggle of life cannot be renounced. ( Robert A. Watson, D. D. ) Birth deplored T. T. Munger. The Puritan mother of Samuel Mills, who, when her son, under the stress of morbid religious feeling, cried out, "Oh, that I had never been born!" said to him, "My son, you are born, and you cannot help it," was more philosophical than he who says, "I am, but I wish I were not." A philosophy that flies in the face of the existing and the inevitable forfeits its name. ( T. T. Munger. ) There the wicked cease from troubling. Job 3:17 Wicked men trouble the world J. Caryl. True rest and wickedness never meet; rest and the wicked meet but seldom. And it is but half a rest, and it is rest but to half a wicked man, to his bones in the grave; and it is rest to that half but for a little time, only till the resurrection. The word here used, and in divers other places, signifieth wickedness in the height, and men most active in wickedness. So that when Job saith, There the wicked are at rest, he means those who had been restless in sin, who could not sleep till they had done mischief, nor scarce sleep for doing mischief; he means those who had outrun others in the sinful activity ( Acts 26:11 ). 1. Wicked men are troublers both of themselves and others. There the wicked cease from troubling; as if the wicked did nothing in the world, but trouble the world. Wicked ones are the troublers of all; they are troublers of their own families, troublers of the places and cities where they live, the troublers of a whole kingdom, troublers of the Churches of Christ, and the troublers of their own souls. 2. Wicked men, by troubling others, do as much weary and tire out themselves. 3. Wicked men will never cease troubling until they cease to live. In the grave they cease troubling, there they are at rest. If they should live an eternity in this world, they would trouble the world to eternity. As a godly man never gives over doing good, he will do good as long as he lives, though he fetches many a weary step; so wicked men never give over doing evil, until they step into the grave. And the reason of it is, because it is their nature to do evil. The wicked will sin while they have any light to sin by; therefore God puts out their candle, and sends them down into darkness, and there they will be quiet. The wicked shall be silent in darkness. ( J. Caryl. ) And the weary are at rest. The rest of the grave Albert Barnes. In the grave — where kings and princes and infants lie. This verse is often applied to heaven, and the language is such as will express the condition of that blessed world. But, as used by Job, it had no such reference. It relates only to the grave. It is language which beautifully expresses the condition of the dead, and the desirableness even of an abode in the tomb. They who are there are free from the vexations and annoyances to which men are exposed in this life; the wicked cannot torture their limbs by the fires of persecution, or wound their feelings by slander, or oppress and harass them in regard to their property, or distress them by thwarting their plans, or injure them by impugning their motives. All is peaceful and calm in the grave, and there is a place where the malicious designs of wicked men cannot reach us. The object of this verse and the two following is to show the reasons why it was desirable to be in the grave, rather than to live and to suffer the ills of this life. We are not to suppose that Job referred exclusively to his own case in all this. He is describing, in general, the happy condition of the dead, and we have no reason to think that he had been particularly annoyed by wicked men. But the pious often are; and hence it should be a matter of gratitude that there is one place, at least, where the wicked cannot annoy the good, and where the persecuted, the oppressed, and the slandered, may lie down in peace. For "there the weary be at rest," the margin has "wearied in strength." And the margin is according to the Hebrew. The meaning is, those whose strength is exhausted, who are worn down with the toils and cares of life, and who feel the need of rest. Never was more beautiful language employed than occurs in this verse. What a charm such language throws even over the grave — like strewing flowers and planting roses around the tomb! Who should fear to die, if prepared, when such is to be the condition of the dead? Who is there that is not in some way troubled by the wicked — by their thoughtless, godless life by persecution, contempt, and slander? (comp. 2 Peter 2:8 ; Psalm 39:1 ) Who is there that is not at some time weary with his load of care, anxiety, and trouble? Who is there whose strength does not become exhausted, and to whom rest is not grateful and refreshing? And who is there, therefore, to whom, if prepared for heaven, the grave would not be a place of calm and grateful rest? And though true religion will not prompt us to wish that we had lain down there in early childhood, as Job wished, yet no dictate of piety is violated when we look forward with calm delight to the time when we may repose where the wicked cease from troubling, and where the weary are at rest. O grave, thou art a peaceful spot! Thy rest is calm; thy slumbers are sweet. ( Albert Barnes. ) Desire to depart J. Trapp. Thorns in our nest make us take to our wings; the embittering of this cup makes us earnestly desire to drink of the new wine of the kingdom. We are very much like our poor, who would stay at home in England, and put up with their lot, hard though it be; but when at last there comes a worse distress than usual, then straightway they talk of emigrating to those fair and boundless fields across the Atlantic, where a kindred nation will welcome them with joy, So here we are in our poverty, and we make the best of it we can; but a sharp distress wounds our spirit, and then we say we will away to Canaan, to the land that floweth with milk and honey, for there we shall suffer no distress, neither shall our spirits hunger any more. ( J. Trapp. ) Departed trouble, and welcome rest A. K. H. Boyd. There the winked cease from troubling; and there the weary be at rest. The day was, when it was thought fit that the Christian's last resting place should be surrounded by gloomy and repulsive associations. It is not of peaceful rest that the burying place of the Middle Ages would remind you. We

Benson Commentary Job 3:1 After this opened Job his mouth, and cursed his day. Job 3:1 . After this Job opened his mouth — The days of mourning being now over, and no hopes appearing of Job’s amendment, but his afflictions rather increasing, he bursts into a severe lamentation; he wishes he had never existed, or that his death had immediately followed his birth; life under such a load of calamity appearing to him the greatest affliction. Undoubtedly Satan, who had been permitted to bring the fore-mentioned calamities upon him, and to torment his body so dreadfully, had also obtained liberty to assault his mind with various and powerful temptations. This he now does with the utmost violence, injecting hard thoughts of God, as being severe, unjust, and his enemy; that he might shake his confidence and hope, and produce that horror and dismay, which might issue in his cursing God. For, as is justly observed by Mr. Scott, unless we bring these inward trials into the account, during which we may conclude that he was deprived of all comfortable sense of God’s favour, and filled with a dread of his wrath, we shall not readily apprehend the reason of the change that took place in his conduct, from the entire resignation manifested in the preceding chapters, to the impatience which appears here, and in some of the subsequent parts of this book. But this consideration solves the difficulty: the inward conflict and anguish of his mind, added to all his outward sufferings, caused the remaining corruption of his nature to work so powerfully, that at length it burst forth in many improper expressions. And cursed his day — His birth-day, as is evident from Job 3:3 . In vain do some endeavour to excuse this and the following speeches of Job, who afterward is reproved by God, and severely accuses himself for them, Job 38:2 ; Job 40:4 ; Job 42:3 ; Job 42:6 . And yet he does not proceed so far as to curse God, and therefore makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to what was not capable of receiving blessing or cursing, and because it reflected blame on God for bringing that day into existence, and for giving him life on that day. Some other pious persons, through a similar infirmity, when immersed in deep troubles, have vented their grief in the same unjustifiable way. See Jeremiah 20:14 . Job 3:2 And Job spake, and said, Job 3:3 Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. Job 3:3 . Here the metrical part of this book begins, which in the original Hebrew is broken into short verses, and is very beautiful, thus: ????? ??? ???? ?? — Jobad jom ivaled bo, ?????? ??? ??? ??? — Vehalailah amar horah geber. Let the day perish wherein I was born, And the night which said, A man child is conceived. Let the day perish, &c. — So far from desiring, according to the general and prevailing custom, that my birth-day should be celebrated; that any singular tokens of joy and gratulation should be expressed on it, in remembrance of my coming into the world, my earnest and passionate desire is, that it may not so much as be reckoned one of the days of the year, but that both it and the remembrance of it may be utterly lost. And the night in which it was said — With joy and triumph, as happy tidings, There is a man-child conceived — Or rather, brought forth, as the word ??? , harah, signifies, ( 1 Chronicles 4:17 ,) for the exact time of conception is commonly unknown to women themselves, and certainly is not wont to be reported among men, as this day is supposed to be. Indeed, this latter clause is only a repetition of the former, expressing that, whether it was day or night when he was born, he wished the time to be forgotten. Heath translates the words, And the night which said, See, a man-child is born; and he observes, from Schultens, “that the bearing of a son was considered a matter of great consequence among the Arabians; the form of their appreciation of happiness to a new-married woman being, ‘May you live happy, and bring forth male children.’“ Job 3:4 Let that day be darkness; let not God regard it from above, neither let the light shine upon it. Job 3:4 . Let that day be darkness — I wish the sun had never risen on that day; or, which is the same thing, that it had never been: and whensoever that day returns, instead of the cheering and refreshing beams of light arising upon it, I wish it may be covered with gross, thick darkness, and rendered black, gloomy, and uncomfortable; let not God regard it from above — From heaven, by causing the light of heaven to visit it; or, let God make no more inquiry after it than if such a day had never been. Dr. Waterland renders it, Let not God take account of it. Job 3:5 Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. Job 3:5 . Let darkness and the shadow of death — Let the most dismal darkness, like that of the place of the dead, which is a land of darkness, and where the light is darkness, Job 10:21-22 ; or darkness so gross and palpable, that its horrors are insupportable; stain it — Take away its beauty and glory, and render it abominable as a filthy thing; or, rather, challenge or claim it, as the word ?????? , jigaluhu, here used, may properly be rendered, the verb ??? , gaal, signifying, primarily, to avenge, redeem, rescue, deliver, claim, possess. Indeed, as Houbigant justly observes, “There enters nothing of pollution into the idea of darkness.” Let a cloud dwell upon it, &c. — Let the thickest clouds wholly possess it, and render it terrible to men. Dr. Waterland renders the last clause, Let the blackness make it hideous. Job 3:6 As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. Job 3:6 . As for that night, let darkness seize upon it — Constant and extraordinary darkness, without the least glimmering of light from the moon or stars; darkness to the highest degree possible. Thus, as Job had thrown out his resentment against the day in which he was both, so now the severity of his censure falls on his birth-right; and his style, we find, increases and grows stronger. Our translation, indeed, makes no difference in the expression of darkness; namely, “Let that day be darkness; as for that night, let darkness seize upon it.” But the Hebrew is very different: for ????? , choshec, is applied to the day, and ??? , ophel, to the night, which latter word signifies a much greater degree of darkness than the former. See Joel 2:2 ; in the Hebrew, where the latter word, ???? , ophelah, means thick and terrible darkness. Let it not be joined unto the days of the year — Reckoned as one, or a part of one of them. Or rather, Let it not rejoice among the days, &c., for ??? , jechad, from ??? , chadah, lætari, to rejoice, may properly be so rendered. Joy here, and terror Job 3:5 , are poetically and figuratively ascribed to the day or night, with respect to men who may either rejoice or be affrighted therein. Let it not rejoice, that is, let it be a sad, and, as it were, a funeral day. Let it not come into the number of the months — May every month be looked upon as perfect and complete without taking that night or day into the number. Job 3:7 Lo, let that night be solitary, let no joyful voice come therein. Job 3:7 . Let that night be solitary — Destitute of all society of men, meeting and feasting together. Let it afford no entertainment or pleasure of any kind; let no joyful voice come therein — No music, no harmony of sound be heard, no cheerful or pleasing voice admitted! Let no expressions of joy be so much as once attempted, however engaging and affecting they may be. Job 3:8 Let them curse it that curse the day, who are ready to raise up their mourning. Job 3:8 . Let them curse it that curse the day — That is, their birth-day: when their afflictions move them to curse their own birth-day, let them remember mine also, and bestow some curses upon it; who are ready to raise up their mourning — Who are full of sorrow, and always ready to pour out their cries, and tears, and complaints. A late writer paraphrases this verse as follows: “So little am I concerned to have my birth-night celebrated by any public demonstrations of joy, by any solemn blessing or giving of thanks, that I would rather choose to hire a set of those men, whose business it is to curse the days that are esteemed inauspicious, and who are always ready on such occasions. Let them be produced, and let them apply all their skill in raising their mournful voices to the highest pitch: and let them study to find out proper expressions to load it with the highest and heaviest imprecations.” If the reader will consult Poole and Dodd on the passage, he will find some reasons adduced which go to justify this exposition; but for which we have not room here. Job 3:9 Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day: Job 3:9 . Let the stars of the twilight thereof, &c. — That adorn the heavens with so much beauty and lustre, never be seen that night. Let it look for light, but have none — Let it wait with the greatest impatience for some pleasing refreshment from thick, heavy clouds hanging over it; but let not the smallest degree of light appear; neither let it see the dawning of the day — Neither let it perceive the least glimpse of those bright rays, which, with so much swiftness, issue from the rising sun. Job 3:10 Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. Job 3:10 . Because it shut not up my mother’s womb — Because it did not confine me to the dark prison of the womb, but suffered me to escape from thence; nor hid sorrow from mine eyes — Because it did not keep me from entering into this miserable life, and seeing or experiencing those bitter sorrows under which I now groan. Job 3:11 Why died I not from the womb? why did I not give up the ghost when I came out of the belly? Job 3:11-12 . Why died I not from the womb? — It would surely have been far better, and much happier for me, had I either expired in the womb where I received my life, or it had been taken from me the very moment my eyes saw the light of this world. Why did the knees prevent me? — Why did the midwife or nurse receive and lay me upon her knees, and not suffer me to fall upon the bare ground, till death had taken me out of this sorrowful world, into which their cruel kindness hath betrayed me? Why did the breasts prevent me from perishing through hunger, or supply me that I should have what to suck? — Thus Job unthankfully despises these wonderful mercies of God toward poor, helpless infants. Job 3:12 Why did the knees prevent me? or why the breasts that I should suck? Job 3:13 For now should I have lain still and been quiet, I should have slept: then had I been at rest, Job 3:13-14 . For now should I have lain still, and been quiet — Free from those torments of body, and that anguish of mind, which now oppress me. With kings and counsellors of the earth — I had then been as happy as the proudest monarchs, who, after all their great achievements, go down into their graves; which built desolate places for themselves — Who distinguished themselves for a while, and to show their great wealth and power, and to leave behind them a glorious name, and perpetuate their memories, with great labour and expense erected pompous and magnificent buildings; and, to render themselves the more famous, raised them up in places which seemed before to be forsaken, and abandoned to entire desolation. Job 3:14 With kings and counsellers of the earth, which built desolate places for themselves; Job 3:15 Or with princes that had gold, who filled their houses with silver: Job 3:15-16 . Or with princes that had gold, &c. — My repose and security from worldly anxieties would have been the same with that of those princes who were once celebrated for their wealth, and whose birth entitled them to large treasures of gold and silver. Or as a hidden — That is, undiscerned and unregarded; untimely birth — Born before the due time, and therefore extinct. I had not been — To wit, in the land of the living, of which he here speaks; as infants which never saw light — As those fœtuses that were never quickened, and come to nothing, or those infants which are stifled and dead before their birth. Job 3:16 Or as an hidden untimely birth I had not been; as infants which never saw light. Job 3:17 There the wicked cease from troubling; and there the weary be at rest. Job 3:17 . There the wicked cease from troubling — In the grave the great oppressors and troublers of the world cease from their vexatious rapines and murders; and there the weary be at rest — Those who were here molested, and tired out with their tyrannies, oppressions, and injuries, now quietly sleep with them. Job 3:18 There the prisoners rest together; they hear not the voice of the oppressor. Job 3:18 . There the prisoners rest together — That is, one as well as another; they who were lately deprived of their liberty, kept in the strongest chains and closest prisons, and condemned to the most hard and miserable slavery, rest as well as those who were captives in much better circumstances. They hear not the voice of the oppressor — Or exactor, or taskmaster, (as the word ???? , nogesh, is translated Exodus 5:6 ,) who urges and forces them, by cruel threatenings and stripes, to labour beyond their strength. Job does not here take into consideration their eternal state after death, of which he speaks hereafter, but only their freedom from worldly troubles, which is the sole matter of his present discourse. Job 3:19 The small and great are there; and the servant is free from his master. Job 3:19 . The small and great are there — It should rather be rendered, are equal there; persons of all qualities and conditions, whether higher or lower, are in the same circumstances. There is no distinction in the grave, but the meanest and most despised peasant is in a situation equal to that of his rich and powerful neighbour. The man of birth and fortune appears there to no advantage: he commands no place; he usurps no authority; neither does he lord it over the poorest or meanest of the human race. And the servant is free from his master — The most contemptible slave, who was entirely subject to the impositions and exactions of his owner, has got his discharge, and is now free from the power of him that tyrannized over him: a good reason this, why those who have power should use it moderately, and why those that are in subjection should take it patiently. Job 3:20 Wherefore is light given to him that is in misery, and life unto the bitter in soul; Job 3:20 . Wherefore is light given — ??? ??? , lama jitten; why doth he give, or hath he given, light, namely, the light of life, to him that is in misery, whose life is a scene of sorrow and distress, loaded and pressed with numberless calamities? and life unto the bitter in soul — Unto those whose life itself is very bitter and burdensome, whose souls are full of heaviness, being overpowered with the weight of affliction? Why doth he obtrude his favours upon those that abhor them? Job 3:21 Which long for death, but it cometh not; and dig for it more than for hid treasures; Job 3:21 . Who long for death — With eagerness and impatience, as the Hebrew means. Who calls aloud for death, as Heath translates it. Qui ægre expectant, inhiant morti, who anxiously long and gasp for death; but it cometh not — They long and gasp in vain. And dig for it more than for hid treasures — Whose thoughts and wishes are so intent on their dissolution, that they expect it with as much earnestness as miners look for their golden treasures, who, being indefatigable in their pursuit, spare neither time nor labour, but penetrate still further into the deep caverns of the earth, to find out and enrich themselves with the secret, wished-for gain. It is observable, that Job durst not do any thing to hasten or procure his death. Notwithstanding all his miseries, he was contented to wait all the days of his appointed time till his change should come, Job 14:14 . Job 3:22 Which rejoice exceedingly, and are glad, when they can find the grave? Job 3:22 . Which rejoice exceedingly, when they can find the grave — To be thus impatient of life, for the sake of the trouble we meet with, is not only unnatural in itself, but ungrateful to the Giver of life, and shows a sinful indulgence of our own passion. Let it be our great and constant care to get ready for another world: and then let us leave it to God to order the circumstances of our removal thither. Job 3:23 Why is light given to a man whose way is hid, and whom God hath hedged in? Job 3:23 . Why is light given to a man whose way is hid? — Hid from him; who knows not his way, that is, which way to turn himself, what course to take to obtain comfort in his miseries, or to get out of them. And whom God hath hedged in — Whom God hath put, as it were, in a prison, so that he can see no way or possibility of escape; but all refuge fails him. Job 3:24 For my sighing cometh before I eat, and my roarings are poured out like the waters. Job 3:24 . For my sighing cometh before I eat — Hebrew, before the face of my bread. Instead of enjoying the satisfaction of being refreshed with the common necessaries that are afforded us, and taking any pleasure in eating and drinking, which are granted for comfort as well as sustenance, my cries and tears are my meat and drink. And my roarings are poured out like the waters — So severe is my pain, and so great my anguish, that the agonies and outcries, which are extorted from me, are of no common sort: they are deep and noisy; hideous and frightful, and such as may be compared to the loud roarings of a lion. And though I strive, and take much pains, to check and silence them, yet I find it is to no purpose; for they force their way with irresistible violence and incessant continuance, in great abundance; like so many sudden and impetuous streams of waters, when a river breaks its banks and overflows the adjacent grounds. Job 3:25 For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. Job 3:25 . For the thing which I greatly feared is come upon me — Before this flood of misery was poured upon me, I was indeed under great and strong apprehensions, which I could not account for, of something or other that would happen to me; something extremely grievous and afflicting; something as bad, nay, worse than death itself. For I considered the variety of God’s providences, the changeableness of this vain world, the infirmities and contingencies to which human nature is liable in the present life, God’s justice, and the sinfulness of all mankind. And it is now evident that these fears of mine were not in vain, for they are justified by my present calamities. I may, therefore, say that I have never enjoyed any sound tranquillity since I was born; and, of consequence, it hath not been worth my while to live, since all my days have been evil, and full of trouble and distress, either by the fear of miseries or by the suffering of them. Job 3:26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came. Job 3:26 . I was not in safety, neither had I rest, neither was I quiet — Three expressions denoting the same thing, which was also signified in the verse immediately preceding, namely, that even in his prosperous days he never esteemed himself secure, or was perfectly free from the torment of fear and anxiety. Or, his meaning is, I did not misbehave myself in prosperity, abusing it by presumption and security; but I lived circumspectly, walking humbly with God, and working out my salvation with fear and trembling. Yet trouble came — As I feared it would. So that between fear and calamity my whole life has been uncomfortable, and I had reason to repent of it. Therefore, in this sense also his way was hid, and he knew not why God contended with him. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 3:1 After this opened Job his mouth, and cursed his day. VI. THE CRY FROM THE DEPTH Job 3:1-26 Job SPEAKS WHILE the friends of Job sat beside him that dreary week of silence, each of them was meditating in his own way the sudden calamities which had brought the prosperous emeer to poverty, the strong man to this extremity of miserable disease. Many thoughts came and were dismissed; but always the question returned, Why these disasters, this shadow of dreadful death? And for very compassion and sorrow each kept secret the answer that came and came again and would not be rejected. Meanwhile the silence has weighed upon the sufferer, and the burden of it becomes at length insupportable. He has tried to read their thoughts, to assure himself that grief alone kept them dumb, that when they spoke it would be to cheer him with kindly words, to praise and reinvigorate his faith, to tell him of Divine help that would not fail him in life or death. But as he sees their faces darken into inquiry first and then into suspicion, and reads at length in averted looks the thought they cannot conceal, when he comprehends that the men he loved and trusted hold him to be a transgressor and under the ban of God, this final disaster of false judgment is overwhelming. The man whom all circumstances appear to condemn, who is bankrupt, solitary, outworn with anxiety and futile efforts to prove his honour, if he have but one to believe in him, is helped to endure and hope. But Job finds human friendship yield like a reed. All the past is swallowed up in one tragical thought that, be a man what he may, there is no refuge for him in the justice of man: Everything is gone that made human society and existence in the world worth caring for. His wife, indeed, believes in his integrity, but values it so little that she would have him cast it away with a taunt against God. His friends, it is plain to see, deny it. He is suffering at God’s hand, and they are hardened against him. The iron enters into his soul. True, it is the shame and torment of his disease that move him to utter his bitter lamentation. Yet the underlying cause of his loss of self-command and of patient confidence in God must not be missed. The disease has made life a physical agony; but he could bear that if still no cloud came between him and the face of God. Now these dark, suspicious looks which meet him every time he lifts his eyes, which he feels resting upon him even when he bows his head in the attempt to pray, make religion seem a mockery. And in pitiful anticipation of the doom to which they are silently driving him, he cries aloud against the life that remains. He has lived in vain. Would he had never been born! In this first lyrical speech put into the mouth of Job there is an Oriental, hyperbolical strain, suited to the speaker and his circumstances. But we are also made to feel that calamity and dejection have gone near to unhinging his mind. He is not mad, but his language is vehement, almost that of insanity. It would be wrong, therefore, to criticise the words in a matter-of-fact way, and against the spirit of the book to try by the rules of Christian resignation one so tossed and racked, in the very throat of the furnace. This is a pious man, a patient man, who lately said, "Shall we receive joy at the hand of God, and shall we not receive affliction?" He seems to have lost all control of himself and plunges into wild untamed speech filled with anathemas, as one who had never feared God. But he is driven from self-possession. Phantasmal now is all that brave life of his as prince and as father, as a man in honour beloved of the Highest. Did he ever enjoy it? If he did, was it not as in a dream? Was he not rather a deceiver, a vile transgressor? His state befits that. Light and love and life are turned into bitter gall. "I lived," says one distressed like Job, "in a continual, indefinite, pining fear; tremulous, pusillanimous, apprehensive of I knew not what; it seemed as if the heavens and the earth were but boundless jaws of a devouring monster wherein I, palpitating, waited to be devoured ‘Man is, properly speaking, based upon hope, he has no other possession but hope; this world of his is emphatically the Place of Hope."’ We see Job, "for the present, quite shut out from hope; looking not into the golden orient, but vaguely all round into a dim firmament pregnant with earthquake and tornado." The poem may be read calmly. Let us remember that it came not calmly from the pen of the writer, but as the outburst of volcanic feeling from the deep centres of life. It is Job we hear; the language befits his despondency, his position in the drama. But surely it presents to us a real experience of one who, in the hour of Israel’s defeat and captivity, had seen his home swept bare, wife and children seized and tortured or borne down in the rush of savage soldiery, while he himself lived on, reduced in one day to awful memories and doubts as the sole consciousness of life. Is not some crisis like this with its irretrievable woes translated for us here into the language of Job’s bitter cry? Are we not made witnesses of a tragedy greater even than his? "What is to become of us," asks Amiel, "when everything leaves us, health, joy, affections, when the sun seems to have lost its warmth, and life is stripped of all charm? Must we either harden or forget? There is but one answer, Keep close to duty, do what you ought, come what may." The mood of these words is not so devout as other passages of the same writer. The advice, however, is often tendered in the name of religion to the life weary and desolate; and there are circumstances to which it well applies. But a distracting sense of impotence weighed down the life of Job. Duty? He could do nothing. It was impossible to find relief in work; hence the fierceness of his words. Nor can we fail to hear in them a strain of impatience, almost of anger: "To the unregenerate Prometheus Vinctus of a man, it is ever the bitterest aggravation of his wretchedness that he is conscious of virtue, that he feels himself the victim not of suffering only, but of injustice. What then? Is the heroic inspiration we name Virtue but some passion, some bubble of the blood? Thus has the bewildered wanderer to stand, as so many have done, shouting question after question into the sibyl cave of Destiny, and receiving no answer but an echo. It is all a grim desert, this once fair world of his." Job is already asserting to himself the reality of his own virtue, for he resents the suspicion of it. Indeed, with all the mystery of his affliction yet to solve, he can but think that Providence is also casting doubt on him. A keen sense of the favour of God had been his. Now he becomes aware that while he is still the same man who moved about in gladness and power, his life has a different look to others; men and nature conspire against him. His once brave faith-the Lord gave, the Lord hath taken away-is almost overborne. He does not renounce, but he has a struggle to save it. The subtle Divine grace at his heart alone keeps him from bidding farewell to God. The outburst of Job’s speech falls into three lyrical strophes, the first ending at the tenth verse, the second at the nineteenth, the third closing with the chapter. I. "Job opened his mouth and cursed his day." In a kind of wild impossible revision of providence and reopening of questions long settled, he assumes the right of heaping denunciations on the day of his birth. He is so fallen, so distraught, and the end of his existence appears to have come in such profound disaster, the face of God as well as of man frowning on him, that he turns savagely on the only fact left to strike at, -his birth into the world. But the whole strain is imaginative. His revolt is unreason, not impiety either against God or his parents. He does not lose the instinct of a good man, one who keeps in mind the love of father and mother and the intention of the Almighty whom he still reveres. Life is an act of God: he would not have it marred again by infelicity like his own. So the day as an ideal factor in history or cause of existence is given up to chaos. "That day, there! Darkness be it. Seek it not the High God from above; And no light stream on it. Darkness and the nether gloom reclaim it, Encamp over it the clouds; Scare it blacknesses of the day." The idea is, Let the day of my birth be got rid of, so that no other come into being on such a day; let God pass from it-then He will not give life on that day. Mingled in this is the old world notion of days having meanings and powers of their own. This day had proved malign, terribly bad. It was already a chaotic day, not fit for a man’s birth. Let every natural power of storm and eclipse draw it back to the void. The night too, as part of the day, comes under imprecation. That night, there! Darkness seize it, Joy have it none among the days of the year, Nor come into the numbering of months. See! That night, be it barren; No song-voice come to it: Ban it, the cursers of day Skilful to stir up leviathan. Dark be the stars of its twilight, May it long for the light-find none, Nor see the eyelids of dawn. The vividness here is from superstition, fancies of past generations, old dreams of a child race. Foreign they would be to the mind of Job in his strength; but in great disaster the thoughts are apt to fall back on these levels of ignorance and dim efforts to explain, omens and powers intangible. It is quite easy to follow Job in this relapse, half wilful, half for easing of his bosom. Throughout Arabia, Chaldaea, and India went a belief in evil powers that might be invoked to make a particular day one of misfortune. The leviathan is the dragon which was thought to cause eclipses by twining its black coils about the sun and moon. These vague undertones of belief ran back probably to myths of the sky and the storm, and Job ordinarily must have scorned them. Now, for the time, he chooses to make them serve his need of stormy utterance. If any who hear him really believe in magicians and their spells, they are welcome to gather through that belief a sense of his condition; or if they choose to feel pious horror, they may be shocked. He flings out maledictions, knowing in his heart that they are vain words. Is it not something strange that the happy past is here entirely forgotten? Why has Job nothing to say of the days that shone brightly upon him? Have they no weight in the balance against pain and grief? "The tempest in my mind Doth from my senses take all feeling else Save what beats there." His mind is certainly clouded; for it is not vain to say that piety preserves the thought of what God once gave, and Job had himself spoken of it when his disease was young. At this point he is an example of what man is-when he allows the water floods to overflow him and the sad present to extinguish a brighter past. The sense of a wasted life is upon him, because he does not yet understand what the saving of life is. To be kind to others and to be happy in one’s own kindness is not for man so great a benefit, so high a use of life, as to suffer with others and for them. What were the life of our Lord on earth and His death but a revelation to man of the secret he had never grasped and still but half approves? The Book of Job, a long, yearning cry out of the night, shows how the world needed Christ to shed His Divine light upon all our experiences and unite them in a religion of sacrifice and triumph. The book moves toward that reconciliation which only the Christ can achieve. As yet, looking at the sufferer here, we see that the light of the future has not dawned upon him. Only when he is brought to bay by the falsehoods of man, in the absolute need of his soul, will he boldly anticipate the redemption and fling himself for refuge on a justifying God. II. In the second strophe cursing is exchanged for wailing, fruitless reproach of a long past day for a touching chant in praise of the grave. If his birth had to be, why could he not have passed at once into the shades? The lament, though not so passionate, is full of tragic emotion. The phrases of it have been woven into a modern hymn and used to express what Christians may feel; but they are pagan in tone, and meant by the writer to embody the unhopeful thought of the race. Here is no outlook beyond the inanition of death, the oblivion and silence of the tomb. It is not the extreme of unfaith, but rather of weakness and misery. Wherefore hastened the knees to meet me, And why the breasts that I should suck? For then, having sunk down, would I repose, Fallen asleep there would be rest for me. With kings and councillors of the earth Who built them solitary piles; Or with princes who had gold, Who filled their houses with silver; Or as a hidden abortion I had not been, As infants who never saw light. There the wicked cease from raging, And there the outworn rest. Together the prisoners are at ease, Not hearing the call of the taskmaster. Small and great are there the same, The slave set free from his lord. It is beautiful poetry, and the images have a singular charm for the dejected mind. The chief point, however, for us to notice is the absence of any thought of judgment. In the dim underworld, hid as beneath heavy clouds, power and energy are not. Existence has fallen to so low an ebb that it scarcely matters whether men were good or bad in this life, nor is it needful to separate them. For the tyrant can do no more harm to the captive, nor the robber to his victim. The astute councillor is no better than the slave. It is a kind of existence below the level of moral judgment, below the level either of fear or joy. From the peacefulness of this region none are excluded; as there will be no strength to do good there will be none to do evil. "The small and great are there the same." The stillness and calm of the dead body deceive the mind, willing in its wretchedness to be deceived. When the writer put this chant into the mouth of Job, he had in memory the pyramids of Egypt and tombs, like those of Petra, carved in the lonely hills. The contrast is thus made picturesque between the state of Job lying in loathsome disease and the lot of those who are gathered to the mighty dead. For whether the rich are buried in their stately sepulchres, or the body of a slave is hastily covered with desert sand, all enter into one painless repose. The whole purpose of the passage is to mark the extremity of hopelessness, the mind revelling in images of its own decay. We are not meant to rest in that love of death from which Job vainly seeks comfort. On the contrary, we are to see him by and by roused to interest in life and its issues. This is no halting place in the poem, as it often is in human thought. A great problem of Divine righteousness hangs unsolved. With the death of the prisoner and the down-trodden slave whose worn out body is left a prey to the vulture-with the death of the tyrant whose evil pride has built a stately tomb for his remains-all is not ended. Peace has not come. Rather has the unravelling of the tangle to begin. The All-righteous has to make His inquisition and deal out the justice of eternity. Modern poetry, however, often repeats in its own way the old-world dream, mistaking the silence and composure of the dead face for a spiritual deliverance:- "The aching craze to live ends, and life glides Lifeless-to nameless quiet, nameless joy. Blessed Nirvana, sinless, stirless rest, That change which never changes." To Christianity this idea is utterly foreign, yet it mingles with some religious teaching, and is often to be found in the weaker sorts of religious fiction and verse. III. The last portion of Job’s address begins with a note of inquiry. He strikes into eager questioning of heaven and earth regarding his state. What is he kept alive for? He pursues death with his longing as one goes into the mountains to seek treasure. And again, his way is hid; he has no future. God hath hedged him in on this side by losses, on that by grief; behind a past mocks him, before is a shape which he follows and yet dreads. "Wherefore gives He light to wretched men, Life to the bitter in soul? Who long for death; but no! Search for it more than for treasures." It is indeed a horrible condition, this of the baffled mind to which nothing remains but its own gnawing thought that finds neither reason of being nor end of turmoil, that can neither cease to question nor find answer to inquiries that rack the spirit. There is energy enough, life enough to feel life a terror, and no more; not enough for any mastery even of stoical resolve. The power of self-consciousness seems to be the last injury, a Nessus-shirt, the gift of a strange hate. "The real agony is the silence, the ignorance of the why and the wherefore, the Sphinx-like imperturbability which meets his prayers." This struggle for a light that will not come has been expressed by Matthew Arnold in his " Empedocles on Etna ," a poem which may in some respects be named a modern version of Job:- This heart will glow no more; thou art A living man no more, Empedocles! Nothing but a devouring flame of thought- But a naked eternally restless mind To the elements it came from Everything will return- Our bodies to earth, Our blood to water, Heat to fire, Breath to air. They were well born, They will be well entombed- But mind, but thought- Where will they find their parent element What will receive them, who will call them home? But we shall still be in them and they in us And we shall be unsatisfied as now; And we shall feel the agony of thirst, The ineffable longing for the life of life, Baffled forever. Thought yields no result; the outer universe is dumb and impenetrable. Still Job would revive if a battle for righteousness offered itself to him. He has never had to fight for God or for his own faith. When the trumpet call is heard he will respond; but he is not yet aware of hearing it. The closing verses have presented considerable difficulty to interpreters, who on the one hand shrink from the supposition that Job is going back on his past life of prosperity and finding there the origin of his fear, and on the other hand see the danger of leaving so significant a passage without definite meaning. The Revised Version puts all the verbs of the twenty-fifth and twenty-sixth verses into the present tense, and Dr. A.B. Davidson thinks translation into the past tense would give a meaning "contrary to the idea of the poem." Now, a considerable interval had already elapsed from the time of Job’s calamities, even from the beginning of his illness, quite long enough to allow the growth of anxiety and fear as to the judgment of the world. Job was not ignorant of the caprice and hardness of men. He knew how calamity was interpreted; he knew that many who once bowed to his greatness already heaped scorn upon his fall. May not his fear have been that his friends from beyond the desert would furnish the last and in some respects most cutting of his sorrows? "I have feared a fear; it has come upon me, And that which I dread has come to me. I have not been at ease nor quiet, nor have I had rest; Yet trouble has come." In his brooding soul, those seven days and nights, fear has deepened into certainty. He is a man despised. Even for those three his circumstances have proved too much. Did he imagine for a moment that their coming might relieve the pressure of his lot and open a way to the recovery of his place among men? The trouble is deeper than ever; they have stirred a tempest in his breast. Note that in his whole agony Job makes no motion towards suicide. Arnold’s Empedocles cries against life, flings out his questions to a dumb universe, and then plunges into the crater of Etna. Here, as at other points, the inspiration of the author of our book strikes clear between stoicism and pessimism, defiance of the world to do its worst and confession that the struggle is too terrible. The deep sense of all that is tragic in life, and, with this, the firm persuasion that nothing is appointed to man but what he is able to bear, together make the clear Bible note. It may seem that Job’s ejaculations differ little from the cry out of the "City of Dreadful Night," "Weary of erring in this desert, Life, Weary of hoping hopes forever vain, Weary of struggling in all sterile strife, Weary of thought which maketh nothing plain, I close my eyes and calm my panting breath And pray to thee, O ever quiet Death, To come and soothe away my bitter pain." But the writer of the book knows what is in hand. He has to show how far faith may be pressed down and bent by the sore burdens of life without breaking. He has to give us the sense of a soul in the uttermost depth, that we may understand the sublime argument which follows, know its importance, and find our own tragedy exhibited, our own need met, the personal and the universal marching together to an issue. Suicide is no issue for a life, any more than universal cataclysm for the evolution of a world. Despair is no refuge. The inspired writer here sees so far, so clearly, that to mention suicide would be absurd. The struggle of life cannot be renounced. So much he knows by a spiritual instinct which anticipates the wisdom of later times. Were this book a simple record of fact, we have Job in a position far more trying than that of Saul after his defeat on Gilboa; but it is an ideal prophetic writing, a Divine poem, and the faith it is designed to commend saves the man from interfering by any deed of his with the will of God. We are prepared for the vehement controversy that follows and the sustained appeal of the sufferer to that Power which has laid upon him such a weight of agony. When he breaks into passionate cries and seems to be falling away from all trust, we do not despair of him nor of the cause he represents. The intensity with which he longs for death is actually a sign and measure of the strong life that throbs within him, which yet will be led out into light and freedom and come to peace as it were in the very clash of revolt. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.