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Job Chapter
Twenty-four
Job 24
Chapter Contents
Wickedness often unpunished. (1-12) The wicked shun the
light. (13-17) Judgements for the wicked. (18-25)
Commentary on Job 24:1-12
(Read Job 24:1-12)
Job discourses further about the prosperity of the
wicked. That many live at ease who are ungodly and profane
he had showed
ch.
xxi. Here he shows that many who live in open defiance of all the laws of
justice
succeed in wicked practices; and we do not see them reckoned with in
this world. He notices those that do wrong under pretence of law and authority;
and robbers
those that do wrong by force. He says
"God layeth not folly
to them;" that is
he does not at once send his judgments
nor make them
examples
and so manifest their folly to all the world. But he that gets
riches
and not by right
at his end shall be a fool
Jeremiah 17:11.
Commentary on Job 24:13-17
(Read Job 24:13-17)
See what care and pains wicked men take to compass their
wicked designs; let it shame our negligence and slothfulness in doing good. See
what pains those take
who make provision for the flesh to fulfil the lusts of
it: pains to compass
and then to hide that which will end in death and hell at
last. Less pains would mortify and crucify the flesh
and be life and heaven at
last. Shame came in with sin
and everlasting shame is at the end of it. See
the misery of sinners; they are exposed to continual frights: yet see their
folly; they are afraid of coming under the eye of men
but have no dread of
God's eye
which is always upon them: they are not afraid of doing things which
they are afraid of being known to do.
Commentary on Job 24:18-25
(Read Job 24:18-25)
Sometimes how gradual is the decay
how quiet the
departure of a wicked person
how is he honoured
and how soon are all his
cruelties and oppressions forgotten! They are taken off with other men
as the
harvestman gathers the ears of corn as they come to hand. There will often
appear much to resemble the wrong view of Providence Job takes in this chapter.
But we are taught by the word of inspiration
that these notions are formed in
ignorance
from partial views. The providence of God
in the affairs of men
is
in every thing a just and wise providence. Let us apply this whenever the Lord
may try us. He cannot do wrong. The unequalled sorrows of the Son of God when
on earth
unless looked at in this view
perplex the mind. But when we behold
him
as the sinner's Surety
bearing the curse
we can explain why he should
endure that wrath which was due to sin
that Divine justice might be satisfied
and his people saved.
── Matthew Henry《Concise Commentary on Job》
Job 24
Verse 1
[1] Why
seeing times are not hidden from the Almighty
do they that know him not see
his days?
Why —
Why (how comes it to pass) seeing times
(the fittest seasons for every
action
and particularly for the punishment of wicked men
) are not hidden
from
or unknown to the Almighty God
(seeing all times
and men that live
and
things that are done
or to be done in their times and seasons
are exactly
known to God) do they that know him
(who love and obey him) not see (whence is
it that they cannot discern) his (that is
God's) days? His times and seasons
which he takes for the punishment of ungodly men; which if they were constant
and fixed in this life
they would not be unknown to good men
to whom God uses
to reveal his secrets.
Verse 3
[3] They drive away the ass of the fatherless
they take the widow's ox for a
pledge.
Pledge —
Contrary to God's law
first written in mens hearts
and afterwards in holy
scripture
Exodus 22:26
27.
Verse 4
[4] They
turn the needy out of the way: the poor of the earth hide themselves together.
Way —
Out of the path or place in which these oppressors walk and range. They labour
to keep out of their way for fear of their farther injuries.
Hide —
For fear of these tyrants.
Verse 5
[5]
Behold
as wild asses in the desert
go they forth to their work; rising
betimes for a prey: the wilderness yieldeth food for them and for their
children.
Wild asses —
Which are lawless
and fierce
and greedy of prey.
Desert —
Which is the proper habitation of wild asses.
They —
The oppressors.
Go — To spoil and rob.
Verse 6
[6] They reap every one his corn in the field: and they gather the vintage of
the wicked.
They —
The oppressors.
Wicked — Of
such as themselves: so they promiscuously robbed all
even their brethren in
iniquity.
Verse 7
[7] They
cause the naked to lodge without clothing
that they have no covering in the
cold.
Naked —
Those whom they stripped of their garments and coverings.
Verse 8
[8] They
are wet with the showers of the mountains
and embrace the rock for want of a
shelter.
Wet —
With the rain-water
which runs down the rocks or mountains into the caves
to
which they fled for shelter.
Rock —
Are glad when they can find a cleft of a rock in which they may have some
protection against the weather.
Verse 9
[9] They
pluck the fatherless from the breast
and take a pledge of the poor.
They —
The oppressors.
Pluck —
Out of covetousness; they will not allow the mother time for the suckling of
her infant.
Verse 10
[10] They
cause him to go naked without clothing
and they take away the sheaf from the
hungry;
The sheaf —
That single sheaf which the poor man had got with the sweat of his brow to satisfy
his hunger.
Verse 11
[11]
Which make oil within their walls
and tread their winepresses
and suffer
thirst.
Walls —
Within the walls of the oppressors for their use.
Suffer —
Because they are not permitted to quench their thirst out of the wine which
they make.
Verse 12
[12] Men
groan from out of the city
and the soul of the wounded crieth out: yet God
layeth not folly to them.
Groan —
Under grievous oppressions.
Soul —
The life or blood of those who are wounded to death
as this word properly
signifies
crieth aloud to God for vengeance.
Yet —
Yet God doth not punish them.
Verse 13
[13] They
are of those that rebel against the light; they know not the ways thereof
nor
abide in the paths thereof.
Light — As
well the light of reason and conscience
as the light of Divine revelation
which was then in good measure imparted to the people of God
and shortly after
committed to writing.
Know not —
They do not approve
nor love
or chuse them.
Verse 14
[14] The
murderer rising with the light killeth the poor and needy
and in the night is
as a thief.
Poor —
Where he finds nothing to satisfy his covetousness
he exercises his cruelty.
Verse 16
[16] In
the dark they dig through houses
which they had marked for themselves in the
daytime: they know not the light.
They —
The robber: having on that occasion inserted the mention of the adulterer as
one who acted his sin in the same manner as the night-thief did
he now returns
to him again.
Verse 17
[17] For
the morning is to them even as the shadow of death: if one know them
they are
in the terrors of the shadow of death.
Is — Terrible and hateful.
Verse 18
[18] He
is swift as the waters; their portion is cursed in the earth: he beholdeth not
the way of the vineyards.
Swift —
That is
he quickly passeth away with all his glory
as the waters which never
stay in one place
but are always hasting away.
Portion —
His habitation and estate which he left behind him.
He — He shall never more
see or enjoy his vineyards
or other pleasant places and things
which seem to be
comprehended under this particular.
Verse 20
[20] The
womb shall forget him; the worm shall feed sweetly on him; he shall be no more
remembered; and wickedness shall be broken as a tree.
Womb —
His mother that bare him in her womb.
Wickedness —
The wicked man.
Broken —
Broken to pieces
or violently broken down
as the word signifies.
Tree —
Which being once broken down never grows again.
Verse 21
[21] He
evil entreateth the barren that beareth not: and doeth not good to the widow.
He — He here returns to
the declaration of his farther wickednesses
the cause of these judgments.
Barren —
Barrenness was esteemed a curse and reproach; and so he added affliction to the
afflicted.
Verse 22
[22] He
draweth also the mighty with his power: he riseth up
and no man is sure of
life.
Draweth —
Into his net.
Verse 23
[23]
Though it be given him to be in safety
whereon he resteth; yet his eyes are
upon their ways.
Yet —
Yet his eyes are upon their ways: although God gives them such strange
successes
yet he sees and observes them all
and will in due time punish them.
Verse 24
[24] They
are exalted for a little while
but are gone and brought low; they are taken
out of the way as all other
and cut off as the tops of the ears of corn.
The way —
Out of this world.
Other —
They can no more prevent or delay their death
than the meanest men in the
world.
Corn — In
its greatest height and maturity.
── John Wesley《Explanatory Notes on Job》
24 Chapter 24
Verses 1-25
Why
seeing times are not hidden from the Almighty.
Great crimes not always followed by great punishment in this life
I. Great crimes
have prevailed on the earth from the earliest times. Amongst the crimes
specified in this chapter there is--
1. Theft. There were those who stole from others their lands and
flocks
and robbed the widow and orphan of their food and clothing (Job 24:2-8). There is--
2. Cruelty. “They plucked the fatherless from the breast
” made “men
groan out of the city.” There is--
3. Murder. “The murderer
rising with the light
killeth the poor and
needy.” There is--
4. Adultery. “The eye also of the adulterer waiteth for the
twilight
” etc.
The fact that these crimes prevailed in Job’s land and times
implies--
1. That in those distant scenes and times the same standard of morals
existed that we have. They esteemed theft
cruelty
murder
and adultery wrong;
so do we.
2. That in those distant scenes and times men had the same sinful
propensities as they have now.
II. That although
the great God is cognisant of those crimes He does not always visit them with
punishment in this life. Job begins with the question
“Why
seeing times are
not hidden from the Almighty
do they that know Him not see His days?” The
meaning is
Why
since crimes are not hidden from the Almighty
do not His
friends see His judgments? He shows that these great criminals fare as well
here
both in life and death
as others. Why is this? Not because the Almighty
is ignorant of their crimes
or because their crimes are not abhorrent to His
nature. Whatever the cause
the fact is undeniable; and this fact Job brings
out here to refute the doctrine of his friends
namely
that great suffering
implies great crime. (Homilist.)
Consideration for others
“I would rather be a year or two longer in effecting my purposes
than reach them by trampling on men’s hearts and hearths.” (J. Ruskin.)
Verses 1-25
Why
seeing times are not hidden from the Almighty.
Great crimes not always followed by great punishment in this life
I. Great crimes
have prevailed on the earth from the earliest times. Amongst the crimes
specified in this chapter there is--
1. Theft. There were those who stole from others their lands and
flocks
and robbed the widow and orphan of their food and clothing (Job 24:2-8). There is--
2. Cruelty. “They plucked the fatherless from the breast
” made “men
groan out of the city.” There is--
3. Murder. “The murderer
rising with the light
killeth the poor and
needy.” There is--
4. Adultery. “The eye also of the adulterer waiteth for the
twilight
” etc.
The fact that these crimes prevailed in Job’s land and times
implies--
1. That in those distant scenes and times the same standard of morals
existed that we have. They esteemed theft
cruelty
murder
and adultery wrong;
so do we.
2. That in those distant scenes and times men had the same sinful
propensities as they have now.
II. That although the
great God is cognisant of those crimes He does not always visit them with
punishment in this life. Job begins with the question
“Why
seeing times are
not hidden from the Almighty
do they that know Him not see His days?” The
meaning is
Why
since crimes are not hidden from the Almighty
do not His
friends see His judgments? He shows that these great criminals fare as well
here
both in life and death
as others. Why is this? Not because the Almighty
is ignorant of their crimes
or because their crimes are not abhorrent to His
nature. Whatever the cause
the fact is undeniable; and this fact Job brings
out here to refute the doctrine of his friends
namely
that great suffering
implies great crime. (Homilist.)
Consideration for others
“I would rather be a year or two longer in effecting my purposes
than reach them by trampling on men’s hearts and hearths.” (J. Ruskin.)
Verse 12
Men groan from out of the city.
The groans of the city
The truth is
man as he walketh upon the surface of the earth
seeth but the surface of its inhabitants. Well is it that we see no more. Were
we able to go under the surface
though it were but slightly
our knowledge
might make us go mad. It ought to do so. The thought is terrible in its wonder
and astonishing in its terror of the knowledge which the “God of the spirits of
all flesh” necessarily hath of the mighty aggregate of the earth’s
depravities
--embracing in His boundless vision every iniquity that is
or ever
was
meditated or executed
from the first entry of evil into the sphere of His
dominions
to the last accent of defiance that shall be hurled at His throne.
The shudder of such a thought sometimes affrighteth saintly souls. It seems
here to have been laying hold of the patriarch. His plea is that
though men
“groan in the city
” God
the judge of all
appears at present to be calling
none of these to account for their misdeeds. With one of the moderns we might
exclaim
“It is very startling to see so much of sin with so little of sorrow”
(Dr. Arnold). But is Job altogether sceptical as to their punishment? Far from
it. He is leaving Eliphaz to the inference
that if his reasoning be correct
that a man must be guilty because he is afflicted
these evil-doers must be
innocent because they are not afflicted. Did we
however
know the world as it
is
not as it seems
--could we go under the surface of society
we might become
acquainted with secrets of wickedness of which some of the wicked never
dreamed
and with torments the existence of which the virtuous would scarcely
believe. What misery would be revealed
where we see only the emblems of
delight! Yea
what an empire of spiritual death in a universe of natural and
artificial life! The patriarch’s description of the city is as true and as
fearful in its truth at this hour as in the day that he uttered it. As true of
London or Paris now as of Babylon or Nineveh of old. The city is a place “from
out of which men groan
and the soul of the wounded cry out.” “The whole
creation
” through the apostasy of man
is represented by the great apostle as
“groaning”; but the city being ever a vast concentration of guilt
what is true
of the whole earth is preeminently true of it. In the city
transgression is a
species of item--an enormous sum
indeed
in its daily concerns. All great
cities are guilty of great sins. Those who inhabit the city are denizens of a
place in which every day and every night multiplied iniquities are all but sure
to be perpetrated
as surely as night and day succeed each other. Dreadful in
the city are the groans of conscience. True
the world looks gay and
thoughtless. Bright eyes and merry lips offer their enchantments on every side.
Notwithstanding
it will be found that the awful verities of the eternal state
have a stronger hold upon the majority of men than is generally imagined.
Amongst the groans of the city are the groans of such as have dishonoured a
Christian profession by open offences; groans these which for years may be
without response but their own echoes; wounds inconceivably painful
blushing
as they do with the crimson tide of God’s Lamb “crucified afresh.” Among these
groans of the city are the groans of saintly men and holy women for the sins of
those around them. Think of the world as it is
and withhold from it a groan
if you can. Hence doth the Christian groan in spirit for the sins of the world;
being afflicted for Christ
as Christ was afflicted for him. (Alfred Bowen
Evans.)
Verse 13
Rebel against the light.
Light used figuratively
Light may be considered in two ways. Either properly or
figuratively.
1. We may understand the text of light in a proper sense
and some
insist chiefly on that. They rebel against the very light of the sun
or the
ordinary daylight. Wicked men love darkness; they hate even natural light
the
light of the sun
because it seldom serves
but often hinders
their occasions.
2. Take light figuratively for the light of knowledge. So it is more
true that wicked men rebel against it. The light rebelled against is rather an
internal light
that light which shines into the soul
than that which shines
to the eye; and there is a two-fold internal light
against which wicked men
may be said to rebel.
3. Some understand by the “light” here
God Himself
who is light.
The very reason why the light of nature and the light of reason are rebelled
against
is because the former hath somewhat of God in it
and the latter much
of God in it. For as God is light
so all light is of God. (Joseph Caryl.)
Rebelling against the light
These evidently had the light
and this should be esteemed as no
small privilege
since to wander on the dark mountains is a terrible curse. Yet
this privilege may turn into an occasion of evil. Most of us have received
light in several forms
such as instruction
conscience
reason
revelation
experience
the Holy Spirit. The degree of light differs
but we have each
received some measure thereof. Light has a sovereignty in it
so that to resist
it is to rebel against it. God has given it to be a display of Himself
for God
is light; and He has clothed it with a measure of His majesty and power of
judgment. Rebellion against light has in it a high degree of sin. It might be
virtue to rebel against darkness
but what shall be said of those who withstand
the light? resisting truth
holiness
and knowledge?
I. Detect the
rebels. Well-instructed persons
who have been accustomed to teach others
and
yet turn aside to evil; these are grievous traitors. Children of Christian
parents who sin against their early training; upon whom prayer and entreaty
precept and example are thrown away. Hearers of the Word
who quench
convictions deliberately
frequently
and with violence. Men with keen moral
sense
who rush on
despite the reins of conscience which should restrain them.
Lewd professors who
nevertheless
talk orthodoxy and condemn others
thereby
assuredly pronouncing their own doom.
II. Describe the
forms of this rebellion. Some refuse light
being unwilling to know more than
would be convenient; therefore they deny themselves time for thought
absent
themselves from sermons
neglect godly reading
shun pious company
avoid
reproof
etc. Others scoff and fight against it
calling light darkness
and
darkness light
Infidelity
ribaldry
persecution
and such like
become their
resort and shelter. Persons run contrary to it in their lives; of set purpose
or through wilful carelessness. Walking away from the light is rebelling
against it. Setting up your own wishes in opposition to the laws of morality
and holiness
is open revolt against the light. Many presume upon their
possession of light
imagining that knowledge and orthodox belief will save
them. Many darken it for others
hindering its operations among men
hiding
their own light under a bushel
ridiculing the efforts of others
etc. All
darkness is a rebellion against light. Let us “have no fellowship with the
unfruitful works of darkness.”
III. Denounce the
punishment of this rebellion. To have the light removed. To lose eyes to see it
even when present. To remain unforgiven
as culprits blindfolded for death
as
those do who resist the light of the Holy Spirit. To sin with tenfold guilt
with
awful wilfulness of heart. To descend forever into that darkness which
increases in blackness throughout eternity.
IV. Declare the
folly of this rebellion. Light is our best friend
and it is wisdom to obey it;
to resist it is to rebel against our own interest. Light triumphs still. Owls
hoot
but the moon shines. Opposition to truth and righteousness is useless; it
may even promote that which it aims to prevent. Light would lead to more light.
Consent to it
for it will be beneficial to your own soul. Light would lead to
heaven
which is the centre of light. Light even here would give peace
comfort
rest
holiness
and communion with God. Let us not rebel against
light
but yield to its lead; yea
leap forward to follow its blessed track.
Let us become the allies of light
and spread it. It is a noble thing to live
as light bearers of “the Lord and Giver of Light.” Let us walk in the light
as
God is in the light; and so our personal enjoyment will support our life work.
Light must be our life if our life is to be light. (C. H. Spurgeon.)
Hatred of the light
The devil fears the light
and this is one reason why we
should keep it always burning. A governor of the Bahamas
who was about to
return to England
promised to do his best to procure from the Home Government
any favour the Colonists might desire. And what think you was their unanimous
reply: “Tell them to tear down the lighthouses--they are ruining the Colony.”
The men were wreckers
and they hated the light! And the devil so hates the
light that he would tear down every spiritual lighthouse in the land if he only
could. (Sunday Circle.)
Verse 17
The terrors of the shadow of death.
Death
Scripture speaks of death in two ways. Job calls death “the King
of Terrors.” Of a saint and martyr it is said
“He fell asleep.”
I. What is it that
makes death terrible?
1. It is the rending asunder of what God has joined together. Body
and soul. What life is
and what death is
we know by marked outward signs; but
what the soul is
whence it comes
whither it goes
who knoweth
except so far
as God has taught us?
2. It is the passage to judgment. “After this the judgment.”
3. It is the breaking up of all we love
and desire
and care for
here.
II. Turn to the
other side of the picture--what is it that makes death peaceful?
1. The body and spirit shall again be joined. “In Christ shall all be
made alive.”
2. The judgment will be the “judgment seat of Christ.” Judgment is
terrible where sin is; but sin washed away in the blood of the Cross has no
sting
no terror left.
3. The Christian’s treasure is above
his hope is full of
immortality. Death to the Christian is the sure and certain hope of a better
life. (Alfred Port
B. D.)
Verse 23
Yet His eyes are upon thy ways.
God observes the ways of the wicked
To call them to account for them. We have here a threefold act of
providence about wicked oppressors
whom yet God suffereth to prosper.
1. That God’s eye is upon them
to mark all their debordings.
2. That after their exaltation for a little while
they are cut off.
3. That yet this is done but in an ordinary way
as befalls all
others. As the tops of the ripe ears of corn are cut down and gathered in.
Learn--
1. Outward safety is in itself a mercy. Therefore men ought to
improve this mercy aright
and should be sensible of their ill-improvement
thereof
when they are deprived of it.
2. Safety is from God
and gifted by Him. No man can secure himself
without God.
3. God in His long suffering and indulgence may set the wicked in
safety for a time
for a snare upon them.
4. It is a plague upon the wicked that they rest and secure in the
enjoyment of outward mercies.
5. It is
in particular
a plague upon the wicked
that their outward
security and safety quiets all their fears
so that they have no doubt of God’s
favour
or of their own good estate
so long as they are in such a condition.
6. God does not give safety to wicked men because He approves of them
or seeth not their wickedness; but He hath an eye upon them all the while
and
particularly notices how they abuse these providences.
7. Albeit the Lord be not still punishing the wicked
yet this is
sad
that He is still observing and marking all their ways
to call them to
account for them in a day of reckoning. (George Hutcheson.)
──《The Biblical Illustrator》