For thou saidst, What advantage will it be unto thee? Job 35:3-8 Man's character Homilist. Nothing is so important to man as his character. I. THAT SELFISHNESS IS AN EVIL IN MAN'S CHARACTER." For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?" Whether Job expressed this selfish idea or not, Elihu's language implies that such an idea is a great evil. It is by no means an uncommon thing for men to take up religion on purely selfish motives. 1. There are some who take it up for mere worldly gain. 2. There are some who take it up for eternal gain. Their object is to escape hell and get to heaven. Religion to them is not the summum bonum , is but a means to a selfish end. II. THAT GOD IS INDEPENDENT OF MAN'S CHARACTER "Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him?" This being the case, it follows that sovereignty must be the principle of all His conduct with men. 1. It is the reason of all law. Why does He require us to love and serve Him? Not for His own sake, but for ours. Thus only I can become happy. 2. It is the source of redemption. Why did He send His Son into the world? He cannot be advantaged by it. "God so loved the world," etc. 3. It is the ground of rewards. The blessedness He communicates to the good, is given not on the ground of merit, but of grace. III. THAT SOCIETY IS INFLUENCED BY MAN'S CHARACTER. One man's character is reproduced in another. The righteousness of one must profit society. Three things give every man some influence upon his race. 1. Relationship. 2. Dependence. 3. Affection.If righteous we are fountains of life, whence rivers to irrigate, purify, and beautify the world will flow down the ages. ( Homilist. ) If thou sinnest, what doest thou against Him? Job 35:6-8 Does man influence, God J. Bate. ? — Elihu, in these words, brings out his views of God in the form of questions, which views are of an Epicurean character. He looks upon God as a being so far above human concerns and conduct as not to be influenced by them. There are those now who have sympathy with these sentiments. They say God is too high and too great to be affected by the sin or righteousness of man. The doctrine of the Bible is, that man's conduct does influence God as well as man. I. ANSWER THE TWO QUESTIONS THAT ELIHU, IN HIS SCEPTICISM, PROPOUNDS. 1. "If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him?" A man that lives in sin, and multiplies his transgressions — (1) Sets God at defiance as his Sovereign Ruler. (2) Violates His laws. (3) Rivals God. (4) Opposes God's nature. (5) Casts off His fear and restrains prayer. (6) Rejects His mercy, grace, truth, and love.If God was an Epicurean God, man's sins may not affect Him; but all His revelations of Himself to us go to show that He is our Father, Sovereign, Saviour; that He hates sin; that He loves the sinner. Hence our sins do influence Him. The Bible abounds with illustrations of these particulars. 2. If thou be righteous, what givest thou Him? or what receiveth He of thine hand? A righteous man (truly such in the scriptural sense) gives to the Almighty — (1) Praise for what He is. (2) Thanks for what He does. (3) Obedience to His laws. (4) Submission to His will. (5) Himself a living sacrifice ( Romans 12:1 ). (6) Love for love. "We love Him because He first loved us." (7) His testimony. He is His witness.Numerous illustrations of these particulars also may easily be collected from the Old and New Testament. The second part of this text, Elihu has no doubt about. Neither have those sceptics in our day, who sympathise with him in his former sentiments. 1. "Thy wickedness may hurt, or injure a man as thou art." As to the hurt your wickedness may do your fellow, it may depend much upon the nature of the wickedness and the character, relations, and circumstances of your fellow man. One form of wickedness affects one man in one way, and another a different way. For instance, lying will hurt where swearing may not; and drunkenness where dishonesty may not. This thought more particularly applies to example. But look at the particular in its general application. Thy slander may hurt another man's character. Thy false accusation may hurt his feelings and reputation. Thy theft or dishonesty may hurt his property or circumstances. Thy calumny or detraction may injure his influence for good upon others. Humanity is one body — one family — one society; and it is impossible for one member to do wickedly without affecting in some way or other, to some degree or other, the rest. 2. "Thy righteousness may profit the son of man." On the same principle that wickedness hurts our fellow men, righteousness is a benefit to them. If the term righteousness here be understood in a broad sense, as right-doing according to the moral instinct, it is profitable to man in a world like this, where human nature is so prone to wrong-doing. If the term be understood as the righteousness which is by faith in Jesus Christ — as received from Him in justification, and as wrought in Him in good works, according to His Spirit — it is still more profitable to man. This may be shown in the terms used to designate such: — the "light of the world." Light is good and useful in darkness; — the "salt of the earth." Salt is good and profitable in many ways. Righteousness implies truthfulness, honesty, goodness, purity, humility, benevolence, temperance, brotherly kindness, charity; and each of these is profitable in its influence on our fellow men. As wheat, fruit, flowers, vegetables, etc., in the natural world are profitable to man; so are the fruits and flowers of righteousness in the moral world. Learn — 1. Your responsibility to individuals and society in respect to your conduct towards them. 2. Your responsibility to God in respect to wicked or righteous conduct before Him. 3. The necessity of having a new nature within in order to live righteously before God and man. ( J. Bate. ) But none saith, Where is God my Maker? Job 35:10, 11 Questions which ought to be asked C.H. Spurgeon. Elihu perceived the great ones of the earth oppressing the needy, and he traced their domineering tyranny to their forgetfulness of God. "None said, Where is God my Maker?" Surely, had they thought of God, they could not have acted so unjustly. Worse still, if I understand Elihu aright, he complained that even among the oppressed there was the same departure in heart from the Lord: they cried out by reason of the arm of the mighty, but unhappily they did not cry unto God their Maker, though He waits to be gracious unto all such, and executeth righteousness and judgment for all the oppressed. I. THINK OVER THESE NEGLECTED QUESTIONS. 1. Where is God? Pope said, "The proper study of mankind is man"; but it is far more true that the proper study of mankind is God. Let man study man in the second place, but God first. Some men have a place for everything else, but no place in their heart for God. They are most exact in the discharge of other relative duties, and yet they forget their God. 2. Where is God thy Maker? Oh! unthinking man, God made you. Do you never think of your Maker? Have you no thought for Him without whom you could not think at all? 3. Where is God our Comforter? "Who giveth songs in the night?" Though you have had very severe trials, you have always been sustained in them when God has been near you. It will be very sad if we poor sufferers forget our God, our Comforter, our Song-giver. 4. Where is God our Instructor? Who "teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of the heaven?" God has given us intellect. It is not by accident, but by His gift, that we are distinguished from the beasts and the fowls. If animals do not turn to God, we do not wonder, but shall man forget? Why, O man, with thy superior endowments, art thou the sole rebel, the only creature of earthly mould that forgets the creating and instructing Lord? II. THERE ARE QUESTIONS WHICH GOD WILL ASK OF YOU. Adam heard the voice cry, "Where art thou?" There will come such a voice to you if you have neglected God. Though you hide in the top of Carmel, or dive with the crooked serpent into the depths of the sea, you will hear that voice, and be constrained to answer it. You will hear a second question by and by, "Why didst thou live and die without Me?" Such questions as these will come thick upon you — "What did I do that thou shouldst slight Me? Did I not give you innumerable mercies? Why did you never think of Me?" You will have no answer to these questions. Then will come another question — "How shall we escape if we neglect so great salvation?" III. GIVE THE ANSWERS TO THE GRAVE INQUIRIES OF THE TEXT. Where is God? He is everywhere. Where is God your Maker? He is within eyesight of you. You cannot see Him, but He sees you. Where is your Comforter? He is ready with "songs in the night." Where is your Instructor? He waits to make you wise unto salvation. "Where then may I meet Him?" says one. You cannot meet Him — you must not attempt it — except through the Mediator. If you come to Jesus, you have come to God. Believe in Jesus Christ, and your God is with you. ( C.H. Spurgeon. ) Neglect of God in seasons of need Helps for the Pulpit. I. THAT SEASONS OF AFFLICTION SHOULD INDUCE MEN TO SEEK AFTER GOD. 1. All men are exposed to trouble.(1) Temporal visitations of Divine displeasure. When God visits a nation with war, famine, or pestilence, then it is a time of darkness. When families or individuals are subjected to poverty, to disappointment in their plans, hopes, etc. Happy are they who have then the God of light for their refuge.(2) Bodily and mental afflictions may be compared to night(3) The season of temptation is a dark season ( 1 Peter 1:6 ).(4) Declensions and backslidings lead to darkness ( Revelation 2:4, 5 ).(5) Death is compared to night ( John 9:4 ). 2. It is the duty of all to inquire after God. "Where is God my Maker?"(1) A conviction that He is the source of all that is good and excellent, and that without an interest in Him the soul will be ruined forever.(2) Investigation of His character by the light of revelation.(3) A deep conviction of our state of alienation from Him, which induces repentance, godly sorrow, etc.(4) A knowledge of Christ as the Mediator, the way to the Father — a cordial reception of His own terms of reconciliation, and the exercise of faith in the Redeemer's sacrifice.(5) Frequent prayer to Him, especially in seasons of darkness, believing that in Him alone is our help found. II. THAT GOD CAN AND WILL AFFORD RELIEF IN THE DARKEST SEASONS. "Who giveth songs in the night." He can give deliverance, grant support and consolation, and sanctify all the trials of His people, which will make them utter songs of gladness and praise. 1. It is evident from His power. "Who has an arm like God?" etc. ( Psalm 66:3 ; Psalm 46:1 , etc.; Deuteronomy 33:27 ). The Psalmist might well sing of His power ( Psalm 21:13 ). 2. It is evident from His love. He loves as a father, and will defend them, and save them. 3. It is evident from His promises. 4. It is evident from what He has done. "Call to remembrance the former days."(1) He has given songs in the night of spiritual alarm ( Acts 16:34 ).(2) He has given songs in the time of deprivation and want ( Habakkuk 3:17-19 ; 1 Corinthians 5:11 ); yet the apostles uttered songs of triumph ( 2 Corinthians 1:3, 4 ).(3) He has given songs under bodily afflictions ( 2 Corinthians 12:7-10 ).(4) He has given songs in the time of persecution ( Romans 8:36, 37 , etc.; 2 Timothy 1:12 ; Matthew 5:10 ).(5) He has given songs in the hour of temptation ( 1 Corinthians 10:13 ; James 1:12 ; 1 Peter 1:6 ).(6) He has given songs in the night of death ( Psalm 23:4 ; Acts 21:13 ; 1 Corinthians 15:55 ). III. WHY IT IS THAT SO FEW ARE INQUIRING AFTER GOD. 1. Because man naturally hates God ( Romans 8:7 ). 2. From the want of spiritual perception ( 1 Corinthians 2:14 ). 3. Because they are intoxicated with the vain pleasures of earth. 4. Pride also prevents them ( Psalm 10:4 ). 5. Because they are captives to Satan. They are his servants — him they obey ( Ephesians 2:2 ).Application — 1. The happiness of those who inquire after God. 2. The present and future misery of the wicked. 3. Seek the Lord while He may be found. ( Helps for the Pulpit. ) Inquiry after God T. Kennion, M.A. It is the height of ingratitude to forget God in the day of prosperity. Considering, however, the deep corruption of man's fallen nature, there is little in such ingratitude, culpable as it is, to excite our surprise. The great subject for wonder is, that while God has revealed Himself as the refuge of the oppressed, a friend in the day of calamity, a Saviour from guilt, and sin, and hell, a comforter in darkness, and a deliverer in trouble, He should be neglected in circumstances and times when no other being and no other object can cheer the heart, or interpose any effectual relief. There is no deficiency of complaint in the hour of affliction, come from what source it may. The charge of the text is one involving deep criminality. It implies an affectation of independence of God; it argues ingratitude; it evinces all the temerity of rebellion; it is the expression of contempt. For it is the duty, and it ought to be esteemed the delight of the rational soul to be inquiring after God, to be climbing up the ascent to an intimate acquaintance and near fellowship with Him, who is the Father of our spirits and the God of glory. But wherefore is it necessary to inquire after God? Whence this language importing difficulty — language which supposes the absence of God our Maker? There is no local distance to separate between the soul of any living thing and Him the former of it. The only absence of God from men is one of reserve, of restrained manifestation: it is the cold distance of offence created by human guilt; for we have compelled Him to stand aloof; we have insulted Him in the manifestation of His glory. Therefore it is necessary to seek God, and to say, "Where is God my Maker?" To solicit, not His presence, for that necessarily fills heaven and earth, but His favourable presence, the spiritual union of our souls with Him. We must seek Him" as He is "in Christ, reconciling the world unto Himself." What are the motives which ought to influence everyone to ask, "Where is God my Maker?" and to seek Him as He reveals Himself in Christ Jesus? 1. His glory, that we may give Him the worship due to His name and majesty. 2. That we may express our gratitude. 3. That we may obtain assurance of His favour. 4. That we may learn His will. 5. That we may secure His help.But the charge is aggravated. Were God a being regardless of the worship, the miseries, and discomforts of His creatures, although such neglect could not then be justified, yet it would seem to be palliated to a certain extent. But when God is a strength to the poor, when it is in the ordinary course of His government to heal the broken in heart, the neglect is greatly aggravated. The night is a general symbol for what is melancholy and sorrowful; as the day, illuminated by the splendour of the sun, is the image of joy and exhilaration. Whatever the darkness we contemplate, we shall find that for that "night season" God has provided consolations, has given songs to cheer the heart of the believer. Life itself is a time of darkness. It is a scene of sin, trial, and temptation. There are seasons of gloomy night to individuals, as well as to the world. The seasons of temptation, affliction, and death, are times of darkness, on which Christ arises as the light. Then let reason have her just sway, and you will inquire after God your Maker. You will become penitent, humble believers in Christ. You will become new creatures. ( T. Kennion, M.A. ) Men who do not ask for God C. Wadsworth, D.D. "None sayeth, Where is God my Maker, who giveth songs in the night?" They do not betake themselves to God thus revealed for consolation in their trials. There are some who ask not for God at all, speculative or practical — atheists, who, in conscious fear of Divine holiness and justice and truth, set themselves resolutely to disbelieve in the Divine existence, and strangely choose to be creatures of chance and slaves to inexorable fate, rather than the creatures of a personal God — the children of a Heavenly Father. So, instead of asking for God, they go groping amid old geologic ruins for some substitute for the Eternal One, crying into every skeleton and spectre, "Where is this monstrous thing, 'force' or 'law,' that hides itself in the night?" And in this reference there is an undesigned but withering irony in Job's foregoing confession, "I said to corruption, Thou art my father, and to the worm, Thou art my mother and my sister." And we leave the whole school to the raptures of such a brotherhood and sisterhood — to all the consolation, in coming trials, of the promise unto those who "honour such a father and mother," to fill all the death caverns of unbelief with the sibilation inspired by such a genesis. But be it our blessed privilege to honour a nobler parentage, to cherish holier hopes and higher memories, and to go forth amid present glooms crying, "Where is God my Maker, who giveth songs in the night?" ( C. Wadsworth, D.D. ) Song in the night of sorrow J.H. Jowett, M.A. The late Sir Arthur Sullivan had long admired the words of "The Lost Chord," and had made up his mind to set them to music. Relating the circumstances of the composition of the best-known sacred solo of the day, Sir Arthur said, "One night I was in the room next to that in which my brother lay dying. I had been watching at his bedside, and was thoroughly tired out and weary. I chanced to sit down in the room and there the noble words were before me. I did not rise from the seat until I had composed the music." The lovely strains were composed in the hour of sorrow. The dark night gave birth to the sweet song! Perhaps we do not know what we are producing when we travel the rough road — we are only conscious of the pains, and not of the products. But we may rest assured that our Father knows the ministry of every circumstance through which He makes us pass. ( J.H. Jowett, M.A. ) Men's neglect of God T. Hannam. I. WHAT IS MEANT BY INQUIRING AFTER GOD OUR MAKER? 1. When we investigate the important question, Is there a Deity? what notions are we to form of His nature, perfections, and providence? 2. When we apply to Him in the exercise of religious duty, particularly prayer ( Job 8:5 ; Isaiah 55:6 ). 3. When we are solicitous to discover His will concerning our duty and privilege, as moral and reasonable beings ( Romans 12:2 ; 1 Thessalonians 4:3 ). 4. When we earnestly pant after His approbation, and give ourselves no rest till we obtain it, through repentance for sin, and faith in the atonement of the Son of God ( Romans 3:25, 26 ). 5. When we thirst after that better country, where God is enjoyed, and where our inquiries after Him shall meet with ample success. There we shall have the justest and the brightest ideas of Him, the most glorious resemblance of His holy and benevolent nature ( 1 John 3:2 ). II. WHY IS IT THAT SO NEW ARE MAKING THIS INQUIRY? 1. Because mankind are so much engaged about visible things: these strike the senses more than things of a spiritual and invisible nature; and seem to be the only things which command their attention. 2. Dissipation. They have no taste but for play and amusement, one scene of diversion after another; the hours which should be spent in intercourse with heaven, are prostituted to folly, vanity, and idleness. 3. They make a God of this world, by placing their affections supremely upon it ( James 2:4 ); its gold and silver, honour, fame, power, dominion, popular applause. 4. They are sensual, making a God of pleasure, sensuality, lascivious gratifications. How can a soul, thus fettered to earth, elevate itself to inquire after God its Maker? no more than a bird can ascend without wings. 5. Some live so criminally, that God is the object of their dread: they wish there was no God; are glad to hear religion opposed; would be happy to hear its truths confuted, if they could; they would obliterate the doctrine of providence, and the soul's immortality. III. CONSIDER THE AMIABLE ACCOUNT HERE GIVEN OF GOD. "He giveth songs in the night"; or matter of songs, etc. 1. By exhibiting those bright orbs which fill the expanse of heaven ( Psalm 8:3, 4 ). 2. Night may be taken figuratively. Day is put for prosperity, success, joy, and comfort. Night for adversity, calamity, grief, and vexation. God cheereth the mourner's heart, and solaceth His people in the night of adversity, grants support, unexpected relief ( Psalm 66:19 ). 3. He giveth songs in the night of death, of praise and thanksgiving, of victory ( 1 Corinthians 15:55 ; 1 Corinthians 4:7 ).Improvement — 1. Let us rejoice in Him, who lifteth up the hands that hang down, and giveth songs of praise in adversity. 2. Let us adore the wisdom of Providence, in whose dispensations day and night, good and evil, are so seasonably blended, enjoy the good thankfully, suffer the evil with resignation. 3. Let us fortify ourselves under every calamity by looking forward. ( T. Hannam. ) The apparent intentions of Divine wisdom E. Bown. To inquire after God our Maker, with a view of understanding, so far as we are able, His designs, and conforming to His will, is our highest wisdom. But what are we able to know of Him? Are we able to attain no knowledge of Him? That would be denying our own reason, and degrading ourselves to a level with the brute creatures. God has distinguished us with a rational nature above them. It is therefore our privilege and duty to inquire, Where and what is God our Maker? His infinite unsearchable perfection ought not to discourage our humble and sincere inquiries; but is a consideration proper only to damp that pride, conceit, and self-sufficiency which would obstruct our inquiries, and prevent our attainment of real knowledge. All His works discover something of Him; and we are utterly ignorant of ourselves and of the world around us, if we know nothing of God. The apprehension of a Deity results immediately from the very consciousness of our own existence. Every creature around us points to a Creator. Our acquisition of knowledge was an intention of the Almighty Creator. All instruction comes from God, the original fountain of wisdom and knowledge. The Divine intention will strike our minds, if we attend to the gradual process by which men arrive at that portion of knowledge which they are severally possessed of. In the beginning of life the human soul subsists with few ideas, according to its minute capacity. But they multiply fast; the inquisitive curiosity is adapted to and gratified with a continual accession of new objects. When the stock of ideas is sufficiently increased, the comparing and judging faculty begins to operate. Here reason commences, and is henceforth continually employed in disposing the intellectual furniture of the mind, arranging everything in due place and order. Is there no design of creative wisdom in this admirable and evident process of nature? Did not God thus intend to disclose to us His works, and consequently lead us to the study and contemplation of Himself? The first branch of knowledge is that which respects ourselves and mankind around us, the relations, dependencies, connections, interests, inclinations, customs, and laws of human society. This qualifies me to live in society, and to behave as subjects of law and government, and in a manner proper to domestic and national obligations. The second branch of knowledge is that of a Supreme Being, as the maker and disposer of all things, the all-wise Governor of the whole world, the just Judge of mankind, and the original Author of all good. This knowledge is constantly taught by the still eloquence of universal nature. These two kinds of knowledge, so important and so beneficial, are common to mankind in general. Reflections — 1. It becomes us to acknowledge with all gratitude the liberality and kindness of our Creator, in forming and designing us for the acquisition of such excellent and valuable knowledge, and in bringing us to the possession of it. 2. Let us observe and pursue the Divine intention, by a diligent improvement of our advantages. 3. The knowledge of God, and of the visible intentions of His wisdom and goodness in the frame of our world, in the faculties of our minds, and in the order of society, is the best preparation for understanding and embracing the Gospel of our Saviour. We must believe in God, before we can have faith in Christ; we must previously hear and learn of the Father Almighty, before we come to Christ duly qualified for His instructions. If we wisely improve present advantages, there is a glorious everlasting constitution, which God hath established in Christ Jesus our Lord, in order to our rising again from the dead to the enjoyment of immortality. ( E. Bown. ) Who giveth songs in the night. Songs in the night Robert Grant, B.C.L. I. WHAT SEASON OF OUR LIVES IS DESCRIBED UNDER THE IMAGE OF NIGHT? Night is the time of darkness and of gloominess; when we can see nothing and can do nothing, as we can in the bright and cheerful light of day. As such it fitly represents a time of ignorance, and unbelief, and sin. It also represents a time of adversity and of affliction, whether of a public or a private nature. The season of suffering is, to the unconverted person, a season of gloom and heaviness. How cheerless is the chamber of sickness to the eye and the heart of an unsanctified sufferer! II. WHAT IS THE REAL CHRISTIAN'S SPIRIT AND TEMPER AND CONDITION IN THESE DARK SEASONS OF SUFFERING? Singing bespeaks an easy, contented, and happy state of mind. We seldom if ever hear a person singing who is very unhappy. But this excellent gift and faculty may be and often is abused. There are different sorts of song, and different characters who sing them. We should not understand the word "songs" in our text, only in its literal meaning. It also represents that sweet and composed and resigned spirit which the Christian sufferer experiences inwardly when all outward things are dark about him. "Songs in the night" describe that peaceful and composed frame of mind and soul which the Christian sufferer enjoys in his darkest night of suffering or sorrow. III. WHO IS TO GIVE US THIS CHRISTIAN SPIRIT, TEMPER, AND CONDITION? Even the Lord, our Maker, and Preserver, and Saviour, and Comforter. A heavenly mind and spirit can only proceed from heaven. "If any man be in Christ, he is a new creature"; and as such he receives a new nature, and a new spirit, and he sings a new song. He sees everything with different eyes; he receives everything with a different spirit; he bears everything with a different temper; he no longer looks upon himself, or his condition in this world, as he once did. It is no longer his rest; it is a school in which he is to learn lessons of heavenly wisdom; a warfare, in which he is to fight the good fight of faith. ( Robert Grant, B.C.L. ) Songs in the night G.J. Proctor. Elihu suggests one possible reason why the cry of the afflicted is not oftener redressed. The reason suggested is, that it is a godless cry." Surely God will not hear vanity. But if he sufferer would apply to God with a humbled, penitent, and believing spirit, the darkness might be more readily dispelled. God, our Maker, giveth songs in the night, songs at an unwonted time, melody when least expected. Here then we have a forcible and effective contrast. An ever-helpful truth this, that when the cry of deep disquietude and great unrest is changed into a prayer, when it assumes the form of an intelligent and patient faith, it loses in the act its plaintiveness and becomes triumphant. It is no longer the wail of hopelessness, it is the hallelujah of thanksgiving. 1. Young has these lines — "Earth, turning from the sun, brings night to man; Man, turning from his God, brings endless night." And we have no more fit image than night for the occasion of our heaviest woes. What a pall sin will bring over our souls! We are all of us learning by experience. Are not our moods ofttimes of a sombre character? We cannot always control the moods of our soul. It is not easy to sing the song of faith when the voice refuses to sing the song of glad and happy love. Yet let the true soul wait on God, and the songs will come. Cry first, and you will sing presently. 2. So, too, faith may lose its assurance. It may want some of the links that give perfection and continuity to a personal trust. The shades of unbelief, or a faith that has lost its clearer lights, will sometimes take the place of a well-evidenced trust. If the time should ever come that you lose your early trust, do not let your cry lose aught of its devoutness; do not lose your hold upon God; still cling to Him. He is still with you in all those earnest questionings; and He will give you songs even in that dark night if you cry to Him. 3. "At midnight Paul and Silas prayed, and sang praises to God." It was a strange place for the voice of thanksgiving, for the melody of praise. That night seemed a fit image of their circumstances, dark enough in all truth. Not much, to human seeming, that could inspire songfulness; everything to beget fear and alarm. Not more so, perhaps you are thinking, than the circumstances of some you know — your own, perhaps. Little outwardly to cheer your life, very much to depress it. And yet you, too, may have songs of trust and loving confidence; songs of hope, and triumph in that hope. We must not spend the time of our trial in fruitless complaining. Let us besiege heaven with our suppliant tones. 4. But I think it would be easier to die for Christ than to live through the commonplace life of thousands of modern Christians, who have to drink of the water of affliction, and eat the bread of adversity, and yet be Christ-like. Yes, to live thus, and still keep one's hold of God, and lift in consequence a hymn of glad thankfulness or patient hope, is it not yet more difficult? I often think so. 5. What is the aggregate life of the Church, with all its blessed fruits of love, joy, and peace, but a "song in the night"? If then, God has given any of us "songs in the night"; songs of happy love, songs of quiet hope, songs of deep trust, songs of true thankfulness, no night will last forever. ( G.J. Proctor. ) Songs in the night Archibald G. Brown. There is sufficient in our God to give every saint a song even during his darkest night of sorrow. 1. Our sufficiency in God is in no way affected by our outward circumstances. Have you never rejoiced in the purposes of your God? Another well of comfort is found in the love of God. The thought of God's having pardoned us is a fountain of joy. Have you not often rejoiced in the anticipation of heaven? What is your night? Perhaps it is one of changed prospects; or of changed health; or it is a night of bereavement; or, may be, of spiritual depression. 2. Some of the songs God gives to His saints. The song of faith; hope; tranquillity; sympathy with Jesus; heavenly anticipation. ( Archibald G. Brown. ) Songs in the night C.H. Spurgeon. The world hath its night. It seems necessary that it should have one. Night is one of the greatest blessings man enjoys. Yet night is to many a gloomy season. Yet even night has its songs. Man, too, like the great world in which he lives, must have his night. And many a night do we have — nights of sorrow, of persecution, of doubt, of bewilderment, of anxiety, of oppression, of ignorance — nights of all kinds, which press upon our spirits, and terrify our souls. I. WHO IS THE AUTHOR OF THESE "SONGS IN THE NIGHT"? God our Maker. Any fool can sing in the day. It is easy enough for an AEolian harp to whisper music when the wind blows; the difficulty is for music to come when no wind blows. What does the text mean, when it asserts that God giveth songs in the night? Two answers. 1. Usually in the night of a Christian's experience God is his only song. We can sacrifice to ourselves in daylight — we only sacrifice to God by night. 2. He is the only one who inspires songs in the night. It is marvellous how one sweet word of God will make whole songs for Christians. II. WHAT IS GENERALLY THE MATTER CONTAINED IN A SONG IN THE NIGHT? What d

Benson Commentary Job 35:1 Elihu spake moreover, and said, Job 35:1 . Elihu spake moreover — Job still keeping silence, perhaps because he was convinced that although Elihu had made a very harsh construction of his words, he was influenced by a good motive in what he had advanced, and had now, in the conclusion, given him very wholesome counsel, and, allowing his integrity, had only charged him with some violent expressions, which had fallen from him when he was in great anguish of spirit; Elihu goes on in this chapter to fix the very same harsh sense upon Job’s words. He first puts it to his conscience whether he thought it could be right to gain his acquittal by an impeachment of God’s justice; yet, he tells him he must have thought after this manner, otherwise he would never have made use of such an atheistical expression as, “that he had no profit by doing his duty, more than if he had sinned;” referring, probably, to Job 23:11 ; Job 23:15 . That he ought to consider that God was so far above the influence of all human actions, that neither could their good deeds be of any advantage to him, nor could their evil deeds affect him, Job 35:2-7 . They might, indeed, affect themselves or their neighbours: they might suffer from the oppressions of men, and cry aloud to God to relieve them; but if this cry was not made with an entire dependance on, and a perfect resignation to, the will of God, it would be quite fruitless: God would not give the least ear to it, Job 35:8-14 . Much less ought they, in every affliction, to be flying in the face of the Almighty and shaking off his sovereignty; that they ought rather to wait his leisure with patience; and that Job himself would not have acted in this manner, had he not been hurried away by too great a self-confidence, Job 35:15-16 . — Heath. Job 35:2 Thinkest thou this to be right, that thou saidst, My righteousness is more than God's? Job 35:2-3 . Thinkest thou this to be right? — Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? My righteousness is more than God’s — Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. For thou saidst, &c. — This is produced in proof of the foregoing charge. Job had often affirmed that he was, and still continued to be, righteous, though he had no present benefit by his righteousness, but much bitterness with it; and that God did not act kindly toward him, notwithstanding his former and present piety, but dealt with him as if he had been a most wicked man. Now, Elihu interprets this as implying that he thought himself more righteous than God. Thou saidst, What advantage will it be unto thee — Unto me; such changes of persons being frequent in the Hebrew language. And what profit shall I have, &c. — I have no more present advantage by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me than he doth to the most profligate wretches. But, it must be remembered, if Job’s words implied any thing of this kind, it was only with reference to his state in the present life. He well knew that he should have much, yea, everlasting advantage from his piety in the life to come. Job 35:3 For thou saidst, What advantage will it be unto thee? and , What profit shall I have, if I be cleansed from my sin? Job 35:4 I will answer thee, and thy companions with thee. Job 35:4-8 . I will answer thee, and thy companions — That is, those who are of thy opinion. Look unto the heavens, &c. — Cast up thine eyes to the heavens; look upon the clouds and the sky; and consider that, high as they are, they are not so much above thee, as God is above them. If thou sinnest, what doest thou against him? — Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. What receiveth he of thy hand? — He gaineth nothing by it, nor can indeed receive any good from thee, but all thy good comes from him: and therefore thou hast no reason to boast of, nor to upbraid God with, thy piety, which is much to thy advantage, but nothing to his. Thy wickedness may hurt a man as thou art — Thy wickedness will prove hurtful to thyself and others of mankind, and thy righteousness will do thee and them great service; but God, being an infinite, independent, and self-sufficient being, is far exalted above all thy good or evil. Job 35:5 Look unto the heavens, and see; and behold the clouds which are higher than thou. Job 35:6 If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? Job 35:7 If thou be righteous, what givest thou him? or what receiveth he of thine hand? Job 35:8 Thy wickedness may hurt a man as thou art ; and thy righteousness may profit the son of man. Job 35:9 By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. Job 35:9-10 . By reason of the multitude of oppressions — This verse has been supposed by many to contain an argument to prove what he had said Job 35:8 , that the wickedness of one man may hurt another: but Elihu rather seems to be here beginning a new subject, and, having answered one of Job’s objections, to proceed to another. Job had often complained that he cried to God, and God did not hear his cry. This Elihu may here be considered as answering by a parallel case of men crying out for oppression; whom yet God did not immediately relieve, for just reasons, which he leaves Job to apply to himself. Or he refers to what Job had alleged, ( Job 24:12 ,) respecting men’s groaning out of the city, &c., which might seem to reflect on God’s providence. This Elihu repeats in this verse, and answers in those following. But none saith — Few or none of the great numbers of oppressed persons, seriously or sincerely inquire, Where is God? — They cry out of men, and to men, but they seek not after God, and therefore if God do not hear their cries, he is neither unjust nor unkind; my Maker — Who alone made me, and who only can deliver me. Who, when our condition is ever so dark and sad, can turn our darkness into light, can quickly put a new song into our mouth, a thanksgiving unto our God. Job 35:10 But none saith, Where is God my maker, who giveth songs in the night; Job 35:11 Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? Job 35:11 . Who teacheth us more than the beasts — This is mentioned as a further aggravation of men’s neglect of God in their misery. God hath given to men those gifts which he hath denied to beasts, reason and understanding, whereby they might become acquainted with God and themselves, and with their obligations to him, and their dependance upon him. And therefore they are inexcusable for not using that reason and understanding, by calling on God, and seeking help of him in the time of trouble. If they thus take no notice of God, it is no wonder if God takes no notice of them. Job 35:12 There they cry, but none giveth answer, because of the pride of evil men. Job 35:12 . There they cry — Or then, as the Hebrew particle here used often means; that is, in that time or condition of trouble; but none giveth answer — The reason that God doth not deliver them is, because, though they lie crying under their afflictions, they continue to be evil, wicked, and impenitent; proud and unhumbled for those sins, on account of which God brought these miseries upon them. Job 35:13 Surely God will not hear vanity, neither will the Almighty regard it. Job 35:13 . Surely God will not hear vanity — Either, 1st, Vain and light persons, that have no true wisdom nor solid piety in them: but are wholly addicted to vain and worldly things, rejoicing immoderately when they have them, and crying out in distress when they have them not. Or, 2d, Vain cries; which proceed not from true penitence, faith, or piety, but only from self-love, and such a sense of misery as is common to men with brute beasts. Neither will the Almighty regard it — Though God be able to help them, as this title of God, the Almighty, implies; and though he be the Judge of the world, as the former name of God, ?? , eel, signifies, to whom therefore it belongs to right the oppressed against the oppressor; yet, in this case, he justly refuseth to help them. Job 35:14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him. Job 35:14 . Thou shalt not see him — Or, thou canst not see him; thou canst not understand his dealings with thee. Here Elihu answers another objection of Job’s; and tells him that though God may, for a season, delay to answer, yet he will certainly do him right. Yet judgment is before him — Justice is at his tribunal, and in all his ways and administrations. Therefore trust thou in him — Instead of murmuring, repent of what is past, humble thyself under God’s hand, wait patiently in his way till deliverance come, for it will certainly come, if thou dost not hinder it. Job 35:15 But now, because it is not so , he hath visited in his anger; yet he knoweth it not in great extremity: Job 35:15-16 . But now, because it is not so — That is, because Job doth not acknowledge God’s justice and his own sins, and wait upon God in a proper way for mercy; he hath visited in his anger — God hath laid grievous afflictions upon him, all which appear to be too little to bring Job to a compliance with God’s will. Yet he knoweth it not — Job is not sufficiently sensible of it, so as to be humbled under God’s mighty hand. In great extremity — Or, though in great extremity, namely, of afflictions. Though Job hath hitherto been, and still is, exercised with very sore calamities: yet they have not brought him to the knowledge of God and himself. Therefore doth Job open his mouth in vain — Hence it is manifest that he pours forth his complaints without any success, and gets no relief by them. He multiplieth words without knowledge — Thereby discovering his ignorance of God and of himself. Job 35:16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 35:1 Elihu spake moreover, and said, XXVI. THE DIVINE PREROGATIVE Job 35:1-16 ; Job 36:1-33 ; Job 37:1-24 AFTER a long digression Elihu returns to consider the statement ascribed to Job, "It profiteth a man nothing that he should delight himself with God." { Job 34:9 } This he laid hold of as meaning that the Almighty is unjust, and the accusation has been dealt with. Now he resumes the question of the profitableness of religion. "Thinkest thou this to be in thy right, And callest thou it ‘My just cause before God,’ That thou dost ask what advantage it is to thee, And ‘What profit have I more than if I had sinned’?" In one of his replies Job, speaking of the wicked, represented them as saying, "What is the Almighty that we should serve Him? and what profit should we have if we pray unto him?". { Job 21:15 } He added then, "The counsel of the wicked be far from me." Job is now declared to be of the same opinion as the wicked whom he condemned. The man who again and again appealed to God from the judgment of his friends, who found consolation in the thought that his witness was in heaven, who, when be was scorned, sought God in tears and hoped against hope for His redemption, is charged with holding, faith and religion of no advantage. Is it in misapprehension or with design the charge is made? Job did indeed occasionally seem to deny the profit of religion, but only when the false theology of his friends drove him to false judgment. His real conviction was right. Once Eliphaz pressed the same accusation and lost his way in trying to prove it. Elihu has no fresh evidence, and he too falls into error. He confounds the original charge against Job with another, and makes an offence of that which the whole scope of the poem and our sense of right completely justify. "Look unto the heavens and see, And regard the clouds which are higher than thou. If thou sinnest, what doest thou against Him? Or if thy transgressions be multiplied, what doest thou unto Him? If thou be righteous, what givest thou Him? Or what receiveth He at thy hands?" Elihu is actually proving, not that Job expects too little from religion and finds no profit in it, but that he expects too much. Anxious to convict, he will show that man has no right to make his faith depend on God’s care for his integrity. The prologue showed the Almighty pleased with His servant’s faithfulness. That, says Elihu, is a mistake. Consider the clouds and the heavens which are far above the world. Thou canst not touch them, affect them. The sun and moon and stars shine with undiminished brightness, however vile men may be. The clouds come and go quite independently of the crimes of men. God is above those clouds, above that firmament. Neither can the evil hands of men reach His throne, nor the righteousness of men enhance His glory. It is precisely what we heard from the lips of Eliphaz, { Job 22:2-4 } an argument which abuses man for the sake of exalting God. Elihu has no thought of the spiritual relationship between man and his Creator. He advances with perfect composure as a hard dogma what Job said in the bitterness of his soul. If, however, the question must still be answered, What good end is served by human virtue? the reply is, - "Thy wickedness may hurt a man as thou art; And thy righteousness may profit a son of man." God sustains the righteous and punishes the wicked, not for the sake of righteousness itself but purely for the sake of men. The law is that of expediency. Let not man dream of witnessing for God, or upholding any eternal principle dear to God. Let him confine religious fidelity and aspiration to their true sphere, the service of mankind. Regarding which doctrine we may simply say that, if religion is profitable in this way only, it may as well be frankly given up and the cult of happiness adopted for it everywhere. But Elihu is not true to his own dogma. The next passage, beginning with Job 35:9 , seems to be an indictment of those who in grievous trouble do not see and acknowledge the Divine blessings which are the compensations of their lot. Many in the world are sorely oppressed. Elihu has heard their piteous cries. But he has this charge against them, that they do not realise what it is to be subjects of the heavenly King. By reason of the multitude of oppressions men cry out, They cry for help by reason of the arm of the mighty; But none saith, Where is God my Maker, Who giveth songs in the night, Who teacheth us more than the beasts of the earth, And maketh us wiser than the fowls of heaven? There they cry because of the pride of evil men; But none giveth answer. These cries of the oppressed are complaints against pain, natural outbursts of feeling, like the moans of wounded animals. But those who are cruelly wronged may turn to God and endeavour to realise their position as intelligent creatures of His who should feel after Him and find Him. If they do so, then hope will mingle with their sorrow and light arise on their darkness. For in the deepest midnight God’s presence cheers the soul and tunes the voice to songs of praise. The intention is to show that when prayer seems of no avail and religion does not help, it is because there is no real faith, no right apprehension by men of their relation to God. Elihu, however, fails to see that if the righteousness of men is not important to God as righteousness, much less will He be interested in their grievances. The bond of union between the heavenly and the earthly is broken; and it cannot be restored by showing that the grief of men touches God more than their sin. Job’s distinction is that he clings to the ethical fellowship between a sincere man and his Maker and to the claim and the hope involved in that relationship. There we have the jewel in the lotus flower of this book, as in all true and noble literature. Elihu, like the rest, is far beneath Job. If he can be said to have a glimmering of the idea it is only that he may oppose it. This moral affinity with God as the principle of human life remains the secret of the inspired author; it lifts him above the finest minds of the Gentile world. The compiler of the Elihu portion, although he has the admirable sentiment that God giveth songs in the night, has missed the great and elevating truth which fills with prophetic force the original poem. From Job 35:14 onward to the close of the chapter the argument is turned directly against Job, but is so obscure that the meaning can only be conjectured. "Surely God will not hear vanity, Neither will the Almighty regard it." If any one cries out against suffering as an animal in pain might cry, that is vanity, not merely emptiness but impiety, and God will not hear nor regard such a cry. Elihu means that Job’s complaints were essentially of this nature. True, he had called on God; that cannot be denied. He had laid his case before the Judge and professed to expect vindication. But he was at fault in that very appeal, for it was still of suffering he complained, and he was still impious. "Even when thou sayest that thou seest Him not, That thy cause is before Him and thou waitest for Him; Even then because His anger visiteth not, And He doth not strictly regard transgression, Therefore doth Job open his mouth in vanity, He muitiplieth words without knowledge." The argument seems to be: God rules in absolute supremacy, and His will is not to be questioned; it may not be demanded of Him that He do this or that. What is a man that he, should dare to state any "righteous cause" of his before God and claim justification? Let Job understand that the Almighty has been showing leniency, holding back His hand. He might kill any man outright and there would be no appeal nor ground of complaint. It is because He does not strictly regard iniquity that Job is still alive. Therefore appeals and hopes are offensive to God. The insistence of this part of the book reaches a climax here and becomes repulsive. Elihu’s opinions oscillate we may say between Deism and Positivism, and on either side he is a special pleader. It is by the mercy of the Almighty all men live; yet the reasoning of Elihu makes mercy so remote and arbitrary that prayer becomes an impertinence. No doubt there are some cries out of trouble which cannot find response. But he ought to maintain, on the other hand, that if sincere prayer is addressed to God by one in sore affliction desiring to know wherein he has sinned and imploring deliverance, that appeal shall be heard. This, however, is denied. For the purpose of convicting Job Elihu takes the singular position that though there is mercy with God man is neither to expect nor ask it, that to make any claim upon Divine grace is impious. And there is no promise that suffering will bring spiritual gain. God has a right to afflict His creatures, and what He does is to be endured without a murmur because it is less than He has the right to appoint. The doctrine is adamantine and at the same time rent asunder by the error which is common to all Job’s opponents. The soul of a man resolutely faithful like Job would turn away from it with righteous contempt and indignation. The light which Elihu professes to enjoy is a midnight of dogmatic darkness. Passing to chapter 36, we are still among vague surmisings which appear the more inconsequent that the speaker makes a large claim of knowledge. "Suffer me a little and I will show thee, For I have somewhat yet to say on God’s behalf. I will fetch my knowledge from afar, And will ascribe righteousness to my Maker. For truly my words are not false: One that is perfect in knowledge is with thee." Elihu is zealous for the honour of that great Being whom he adores because from Him he has received life and light and power. He is sure of what he says, and proceeds with a firm step. Preparation thus made, the vindication of God follows-a series of sayings which draw to something useful only when the doctrine becomes hopelessly inconsistent with what has already been laid down. Behold God is mighty and despiseth not any; He is mighty in strength of understanding. He preserveth not the life of the wicked, But giveth right to the poor. He withdraweth not His eyes from the righteous, But, with kings on the throne, He setteth them up forever, and they are exalted. And if they be bound in fetters, If they be held in cords of affliction, Then He showeth them their work And their transgressions, that they have acted proudly, He openeth their ear to discipline And commandeth that they return from iniquity. "God despiseth not any"-this appears to have something of the humane breath hitherto wanting in the discourses of Elihu. He does not mean, however, that the Almighty estimates every life without contempt, counting the feeblest and most sinful as His creatures; but that He passes over none in the administration of His justice. Illustrations of the doctrine as Elihu intends it to be received are supplied in the couplet, "He preserveth not the life of the wicked, but giveth right to the poor." The poor are helped, the wicked are given up to death. As for the righteous, two very different methods of dealing with them are described. For Elihu himself, and others favoured with prosperity, the law of the Divine order has been, "With kings on the throne God setteth them up forever." A personal consciousness of merit leading to honourable rank in the state seems at variance with the hard dogma of the evil desert of all men. But the rabbi has his own position to fortify. The alternative, however, could, not be kept out of sight, since the misery of exile was a vivid recollection, if not an actual experience, with many reputable men who were bound in fetters and held by cords of affliction. It is implied that, though of good character, these are not equal in righteousness to the favourites of kings. Some errors require correction; and these men are cast into trouble, that they may learn to renounce pride and turn from iniquity. Elihu preaches the benefits of chastening, and in touching on pride he comes near the case of Job. But the argument is rude and indiscriminative. To admit that a man is righteous and then speak of his transgressions and iniquity, must mean that he is really far beneath his reputation or the estimate he has formed of himself. It is difficult to see precisely what Elihu considers the proper frame of mind which God will reward. There must be humility, obedience, submission to discipline, renunciation of past errors. But we remember the doctrine that a man’s righteousness cannot profit God, can only profit his fellow men. Does Elihu, then, make submission to the powers that be almost the same thing as religion? His reference to high position beside the throne is to a certain extent suggestive of this. "If they obey and serve God, They shall spend their days in prosperity And their years in pleasures. But if they obey not They shall perish by the sword, And they shall die without knowledge." Elihu thinks over much of kings and exaltation beside them and of years of prosperity and pleasure, and his own view of human character and merit follows the judgment of those who have honours to bestow and love the servile pliant mind. In the dark hours of sorrow and pain, says Elihu, men have the choice to begin life anew in lowly obedience or else to harden their hearts against the providence of God. Instruction has been offered, and they must either embrace it or trample it under foot. And passing to the case of Job, who, it is plain, is afflicted because he needs chastisement, not having attained to Elihu’s perfectness in the art of life, the speaker cautiously offers a promise and gives an emphatic warning. He delivereth the afflicted by his affliction And openeth their ear in oppression. Yea, He would allure thee out of the mouth of thy distress Into a broad place where is no straitness; And that which is set on thy table shall be full of fatness. But if thou art full of the judgment of the wicked, Judgment and justice shall keep hold on thee. For beware lest wrath lead thee away to mockery, And let not the greatness of the ransom turn thee aside. Will thy riches suffice that are without stint? Or all the forces of thy strength? Choose not that night, When the peoples are cut off in their place: Take heed thou turn not to iniquity, For this thou hast chosen rather than affliction. A side reference here shows that the original writer dealing with his hero has been replaced by another who does not realise the circumstances of Job with the same dramatic skill. His appeal is forcible, however, in its place. There was danger that one long and grievously afflicted might be led away by wrath and turn to mockery or scornfulness, so forfeiting the possibility of redemption. Job might also say in bitterness of soul that he had paid a great price to God in losing all his riches. The warning has point, although Job never betrayed the least disposition to think the loss of property a ransom exacted of him by God. Elihu’s suggestion to this effect is by no means evangelical; it springs from a worldly conception of what is valuable to man and of great account with the Almighty. Observe, however, the reminiscences of national disaster. The picture of the night of a people’s calamity had force for Elihu’s generation, but here it is singularly inappropriate. Job’s night had come to himself alone. If his afflictions had been shared by others, a different complexion would have been given to them. The final thrust, that the sufferer had chosen iniquity rather than profitable chastisement, has no point whatsoever. The section closes with a strophe ( Job 36:22-25 ) which, calling for submission to the Divine ordinance and praise of the doings of the Almighty, forms a transition to the final theme of the address. Job 36:1-33 ; Job 37:1-24 Job 36:26-33 ; Job 37:1-24 There need be little hesitation in regarding this passage as an ode supplied to the second writer or simply quoted by him for the purpose of giving strength to his argument. Scarcely a single note in the portion of Elihu’s address already considered approaches the poetical art of this. The glory of God in His creation and His unsearchable wisdom are illustrated from the phenomena of the heavens without reference to the previous sections of the address. One who was more a poet than a reasoner might indeed halt and stumble as the speaker has done up to this point and find liberty when he reached a theme congenial to his mind. But there are points at which we seem to hear the voice of Elihu interrupting the flow of the ode as no poet would check his muse. At Job 37:14 the sentence is interjected, like an aside of the writer drawing attention to the words he is quoting, -"Hearken unto this, O Job; stand still and consider the wondrous works of God." Again ( Job 37:19-20 ), between the description of the burnished mirror of the sky and that of the clearness after the sweeping wind, without any reference to the train of thought, the ejaculation is introduced, -"Teach us what we shall say unto Him, for we cannot order our speech by reason of darkness. Shall it be told Him that I speak? If a man speak surely he shall be swallowed up." The final verses also seem to be in the manner of Elihu. But the ode as a whole, though it has the fault of endeavouring to forestall what is put into the mouth of the Almighty speaking from the storm, is one of the fine passages of the book. We pass from "cold, heavy, and pretentious" dogmatic discussions to free and striking pictures of nature, with the feeling that one is guiding us who can present in eloquent language the fruits of his study of the works of God. The descriptions have been noted for their felicity and power by such observers as Baron Humboldt and Mr. Ruskin. While the point of view is that invariably taken by Hebrew writers, the originality of the ode lies in fresh observation and record of atmospheric phenomena, especially of the rain and snow, rolling clouds, thunderstorms and winds. The pictures do not seem to belong to the Arabian desert but to a fertile peopled region like Aram or the Chaldaean plain. Upon the fields and dwellings of men, not on wide expanses of barren sand, the rains and snows fall, and they seal up the hand of man. The lightning clouds cover the face of the "habitable world"; by them God judgeth the peoples. In the opening verses the theme of the ode is set forth-the greatness of God, the vast duration of His being, transcending human knowledge. "Behold God is great and we know Him not, The number of His years is unsearchable." To estimate His majesty or fathom the depths of His eternal will is far beyond us who are creatures of a day. Yet we may have some vision of His power. Look up when rain is falling, mark how the clouds that float above distil the drops of water and pour down great floods upon the earth. Mark also how the dark cloud spreading from the horizon obscures the blue expanse of the sky. We cannot understand; but we can realise to some extent the majesty of Him whose is the light and the darkness, who is heard in the thunder peal and seen in the forked lightning. "Can any understand the spreadings of the clouds, The crashings of His pavilion? Behold He spreadeth His light about Him; And covereth it with the depths of the sea. For by these judgeth He the peoples; He giveth meat in abundance." Translating from the Vulgate the two following verses, Mr. Ruskin gives the meaning, "He hath hidden the light in His hands and commanded it that it should return. He speaks of it to His friend; that it is His possession, and that he may ascend thereto." The rendering cannot be received, yet the comment may be cited. "These rain clouds are the robes of love of the Angel of the Sea. To these that name is chiefly given, the ‘spreadings of the clouds,’ from their extent, their gentleness, their fulness of rain." And this is "the meaning of those strange golden lights and purple flushes before the morning rain. The rain is sent to judge and feed us; but the light is the possession of the friends of God, that they may ascend thereto.-where the tabernacle veil will cross and part its rays no more." The real import does not reach this spiritual height. It is simply that the tremendous thunder brings to transgressors the terror of judgment, and the copious showers that follow water the parched earth for the sake of man. Of the justice and grace of God we are made aware when His angel spreads his wings over the world. In the darkened sky there is a crash as if the vast canopy of the firmament were torn asunder. And now a keen flash lights the gloom for a moment; anon it is swallowed up as if the inverted sea, poured in cataracts upon the flame, extinguished it. Men recognise the Divine indignation, and even the lower animals seem to be aware. "He covereth His hands with the lightning, He giveth it a charge against the adversary. Its thunder telleth concerning Him, Even the cattle concerning that which cometh up." Continued in the thirty-seventh chapter, the description appears to be from what is actually going on, a tremendous thunderstorm that shakes the earth. The sound comes, as it were, out of the mouth of God, reverberating from sky to earth and from earth to sky, and rolling away under the whole heaven. Again there are lightnings, and "He stayeth them not when His voice is heard." Swift ministers of judgment and death they are darted upon the world. We are asked to consider a fresh wonder, that of the snow which at certain times replaces the gentle or copious rain. The cold fierce showers of winter arrest the labour of man, and even the wild beasts seek their dens and abide in their lurking places. "The Angel of the Sea," says Mr. Ruskin, "has also another message, -in the ‘great rain of His strength,’ rain of trial, sweeping away ill-set foundations. Then his robe is not spread softly over the whole heaven as a veil, but sweeps back from his shoulders, ponderous, oblique, terrible-leaving his sword arm free." God is still directly at work. "Out of His chamber cometh the storm and cold out of the north." His breath gives the frost and straitens the breadth of waters. Towards Armenia, perhaps, the poet has seen the rivers and lakes frozen from bank to bank. Our science explains the result of diminished temperature; we know under what conditions hoar frost is deposited and how hail is formed. Yet all we can say is that thus and thus the forces act. Beyond that we remain like this writer, awed in presence of a heavenly will which determines the course and appoints the marvels of nature. "By the breath of God ice is given, And the breadth of the waters is straitened. Also He ladeth the thick cloud with moisture, He spreadeth His lightning cloud abroad; And it is turned about by His guidance, That it may do whatsoever He commandeth Upon the face of the whole earth." Here, again, moral purpose is found. The poet attributes to others his own susceptibility. Men see and learn and tremble. It is for correction, that the careless may be brought to think of God’s greatness, and the evildoers of His power, that sinners being made afraid may turn from their rebellion. Or, it is for His earth, that rain may beautify it and fill the rivers and springs at which the beasts of the valley drink. Or, yet again, the purpose is mercy. Even the tremendous thunderstorm may be fraught with mercy to men. From the burning heat, oppressive, intolerable, the rains that follow bring deliverance. Men are fainting for thirst, the fields are languishing. In compassion God sends His great cloud on its mission of life. More delicate, needing finer observation, are the next objects of study. "Dost thou know how God layeth His charge on them, And causeth the light of His cloud to shine? Dost thou know the balancings of the clouds, The wondrous works of Him who is perfect in known edge?" It is not clear whether the light of the cloud means the lightning again or the varied hues which make an Oriental sunset glorious in purple and gold. But the balancings of the clouds must be that singular power which the atmosphere has of sustaining vast quantities of watery vapour-either miles above the earth’s surface where the filmy cirrhus floats, dazzling white against the blue sky, or lower down where the rain cloud trails along the hill tops. Marvellous it is that, suspended thus in the air, immense volumes of water should be carried from the surface of the ocean to be discharged in fructifying rain. Then again:- "How are thy garments warm When the earth is still because of the south wind?" The sensation of dry hot clothing is said to be very notable in the season of the siroccos or south winds, also the extraordinary stillness of nature under the same oppressive influence. "There is no living thing abroad to make a noise. The air is too weak and languid to stir the pendant leaves even of the tall poplars." Finally the vast expanse of the sky, like a looking glass of burnished metal stretched far over sea and land, symbolises the immensity of Divine power. "Canst thou with Him spread out the sky Which is strong as a molten mirror? And now men see not the light which is bright in the skies: Yet the wind passeth and cleanseth them." It is always bright beyond. Clouds only hide the splendid sunshine for a time. A wind rises and sweeps away the vapours from the glorious dome of heaven. "Out of the north cometh golden splendour"-for it is the north wind that drives on the clouds which, as they fly southward, are gilded by the rays of the sun. But with God is a splendour greater far, that of terrible majesty. So the ode finishes abruptly, and Elihu states his own conclusion:- "The Almighty! we cannot find Him out; He is excellent in power. And in judgment and plenteous justice; He will not afflict. Men do therefore fear Him; He regardeth not any that are wise of heart." Is Job wise in his own conceit? Does he think he can challenge the Divine government and show how the affairs of the world might have been better ordered? Does he think that he is himself treated unjustly because loss and disease have been appointed to him? Right thoughts of God will check all such ignorant notions and bring him a penitent back to the throne of the Eternal. It is a good and wise deduction; but Elihu has not vindicated God by showing in harmony with the noblest and finest ideas of righteousness men have, God supremely righteous, and beyond the best and noblest mercy men love, God transcendently merciful and gracious. In effect his argument has been-The Almighty must be all righteous, and any one is impious who criticises life. The whole question between Job and the friends remains unsettled still. Elihu’s failure is significant. It is the failure of an attempt made, as we have seen, centuries after the Book of Job was written, to bring it into the line of current religious opinion. Our examination of the whole reveals the narrow foundation on which Hebrew orthodoxy was reared and explains the developments of a later time. Job may be said to have left no disciples in Israel. His brave personal hope and passionate desire for union with God seem to have been lost in the fervid national bigotry of post-exilic ages; and while they faded, the Pharisee and Sadducee of after days began to exist. They are both here in germ. Springing from one seed, they are alike in their ignorance of Divine justice; and we do not wonder that Christ, coming to fulfil and more than fulfil the hope of humanity, appeared to both the Pharisee and Sadducee of His time as an enemy of religion, of the country, and of God. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.