After the last speech of Job the friends appear to be completely overcome and silenced, and the third of them does not venture to renew the attack. The sufferer therefore continues, in a speech of high poetic beauty, to instruct the friends, while once more insisting on his own innocence.

I. INNOCENCE MAINTAINED. (Vers. 2-10.)

1. Conscious rectitude of resolve. (Vers. 2-4.) In the profoundest sense that his thoughts are open to the eye of the all-seeing God, and that he need not fear to have his words overheard, Job speaks. He declares that he has still strength and sanity enough to know what he is saying, and to speak as a responsible witness on this quest on of his innocence. And although it has pleased God, as he thinks, to withhold justice from him, and to distress his soul, the light of duty and of conscience shines as brightly as ever. He will be true in word and deed to the last. Truth is the supreme duty we owe to ourselves, to our fellows, to our God, to eternity. The resolve to be true should be inseparable from the resolve to live; and we should part with life sooner than with truth. And no suffering should be allowed to disturb our genuine convictions about ourselves. The discouragement of others' harsh opinion may well lead us to cast more searching glances into the state of our heart, but ought not to extort confessions of guilt which are exaggerated and unreel. It is only superstition which can suppose such to be acceptable to God. But this is the language of a man who has found, deep below all his doubts, an immovable ground of confidence in God. This makes him bold in the presence of his fellow-men. Happy those whose hearts condemn them not, and who have confidence with God. A false humility is an affectation of being worse than we really are. A genuine humility teaches us to see ourselves as we are; and every recognition of facts as facts, truths as truths, gives confidence.

2. The steadfastness of a good conscience. (Vers. 5-7.) Job will never give way to his friends, nor own them in the right. The language of dogged egotism and stupid obstinacy imitates that of conscious right: "I will never give in!" But the one is the mark of folly and weakness, the other is the evidence of vitality and strength. He will not part with the sense of his integrity; it is as the jewel for which he has sold everything, which represents, amidst poverty and suffering and shame, all the property he has in the world. "Conscience is the great magazine and repository of all those pleasures that can afford any solid refreshment to the soul. When this is calm and serene and absolving, then properly a man enjoys all things, and what is more, himself; for that he must do before he can enjoy anything else. But it is only a pious life, led exactly by the rules of a severe religion, that can authorize a man's conscience to speak comfortably to him; it is this that must word the sentence before the conscience can pronounce it, and then it will do it with majesty and authority; it will not whisper, but proclaim a jubilee to the mind; it will not drop, but pour in oil upon the wounded heart" (South).

3. Inward peace and joy denied to the wicked. (Vers. 8-10.) This is a further argument of innocence. How can Job be numbered amongst the wicked? No hypocrite can possibly enjoy this serenity and unshaken hope in God which have been the portion of his soul amidst all calamities, and in the approach of death (ch. 17. and 19.). When the cords of his life-tent are cut (comp. Job 4:21), the wick d man has nothing more to hope for. His prayers will receive no answer, and joyous and trustful intimacy with God is denied him. Whatever disturbs innocence, in the same degree makes inroad upon 'the comfort of the soul. To be in the dark; to find that the gate of prayer is closed; to carry about a sick, ulcerated mind; to be harassed by the returning paroxysms of diffidence and despair; to be haunted with the dismal apparitions of a reviving guilt - the old black sores of past forgotten sins; to have the merciless handwriting against him, presented in new and flowing characters to his apprehension - is the case and condition of the sinner. But "why should a man choose to go to heaven through sloughs and ditches, briars and thorns, diffidence and desertion, trembling and misgiving, and by the very borders of hell, with death staring him in the face, when he might pass from comfort to comfort, and have all his way paved with assurance, and made easy and pleasant to him by the inward invaluable satisfaction of a well-grounded peace'? (South).

II. INSTRUCTION ON THE FATE OF THE WICKED. (Vers. 11-23.)

1. Introduction (Vers. 11-13; comp. Job 20:29; Job 16:20.) The theme of discourse is to be the "hand of God" - his power and his mode of moral government as seen by daily examples in the lives of men; and the "sense" or mind of the Almighty - the contents of his thoughts and counsels (Job 10:13; Job 23:10). And experience is to furnish the evidence and the illustrations (ver. 12). The facts are open to the view of all, but what was wanting in the friends of Job, as in many others, is a correct understanding and appreciation of them. Wisdom to mark the signs of the times, the hints of God's will, his meanings, his judgments, not only in the course of nations, the great crises of history, but in the smaller sphere of every day, is what we need. Then the theme is announced (ver. 13): "the lot of the wicked man - the heritage of the tyrant." Compare the words of Zopbar (Job 20:29).

2. The instability of the wicked man's condition (Vers. 14 18.) His household and family are first mentioned. The corruption working outward is first felt in the nearest circle and surrounding of his life. The sins of the father are visited upon the children. The sword, or famine, or pestilence makes them a prey. All modern as well as ancient experience confirms this law. The doctrine of "heredity" throws light upon many diseases, many vices, many woes. The children's teeth are set on edge because the fathers have eaten sour grapes. And this law of eternal retribution would seem intolerably stern and harsh did we not perceive that it is thus God constantly warns the world. The connection of causes and effects, constant, unbroken, alike in the physical, the moral, and the spiritual sphere, is the natural revelation of the will of God. But there are compensations, redeeming agencies at work for the individual. He suffers often as the scapegoat of others' sins externally; he is the victim of a solemn necessity; but in the large realm of inward freedom he may be emancipated, redeemed, and blessed. "His widows weep not" (ver. 15) behind his bier, perhaps because in the fearful raw, gee of the pestilence the funeral rites are suspended. The plural is used to indicate the wives of the heads of other families and relatives of the deceased generally. Then, not only is the wicked cursed in his family, but in his property. A picture of immense wealth and profuse display follows (ver. 16) - his silver being heaped up like dust, and fine raiment being as common as dirt. Yet there is no more real substantiality in all this than in the frail cocoon of the moth, or the hut which the watchman puts up in the vineyard or orchard (Isaiah 1:8). The striking story is told by Herodotus (6:86) of one Glaucus, the son of Epicydes, who was requested by a man of Miletus to take charge of the half of his fortune. When the sons el the Milesian claimed the money, Olaucus denied all knowledge of it, and consulted the oracle as to the results of perjury, and whether he could safely retain the money. The oracle replied, "Glaucus, son of Epicydes, for the present moment, indeed, it is more profitable to prevail by an oath, and to make the money thy booty. Swear; for death in truth awaits the man who is true to his oath. But, on the other hand, the child of the oath is nameless, and hath neither hands nor feet; yet he swiftly comes on, until he has ruined and destroyed thy whole race, yea, all thy house. With the race of the faithful man it shall fare better hereafter." He restored the money, but was told it was too late; and Leotychides, who related the story to the Athenians, says, "There is now no descendant of Glaucus living, no hearth that owns his name; he has been utterly rooted out, and has passed away from Sparta."

3. Insecurity of life. (Vers. 19-23.) "He lies down rich, and - doth it not again," according to the best reading. This is a picture of the evening. The next is a picture of the morning. "Opens his eyes, and - is gone!" Both depict the suddenness of the wicked man's end (ver. 19). A multitude of terrors rush in upon him, like the waters of an inundation (ver. 20; comp. Job 20:28; Psalm 18:5; Jeremiah 47:2), and fill his death-bed with horror (comp. Job 18:14; Job 20:25), and the east wind carries him away (ver. 21) - the east wind being often mentioned as one of great violence (Job 1:19; Job 15:2; Job 38:24; Isaiah 27:8; Ezekiel 27:26). God slings without sparing the bolts of his wrath against him, and he must flee before his hand (ver. 22). The fearful scene closes amidst the scornful laughter and clapping of hands of those who exult in the tyrant's doom (ver. 23; comp. Job 34:37; Lamentations 2:15; Nahum 3:19), and he departs from his place amidst the hisses of execration. The powerful picture of the great moralist, Juvenal, may be compared with this passage ('Sat.,' 13:210, sqq.). Alter depicting the sufferings of a guilty conscience, he proceeds, "What, then, if the sinner has achieved his purpose? A respiteless anxiety is his, that ceases not, even at the hours of meals; his jaws are parched as though with fever, and the food he loathes swells between his teeth. All wines the miserable wretch spits out; old Alban wine, of highly prized antiquity, disgusts him. At night, if anxious care has granted him perchance some brief slumber, and his limbs, that have been tossing over the whole bed, at length are at rest, immediately he sees in dreams the temple and altar of the deity he has insulted; and, what weighs upon his soul with especial terror, he sees thee [the wronged one]! Thy awful form, of more than human bulk, confounds the trembling wretch, and wrings confession from him!" These pictures of the doom of the godless are fitted to teach patience to all the ill-used and the suffering in this world. God forgets nothing; neither the work of faith and labour of love of his children, nor the rank offences of the rebels against his laws. In due time he will both reward and punish, commonly even in this life (Exodus 32:34; Romans 2.). Calamity is not a mere accident, as the worldly and the infidel think. It follows sin, according to a fixed connection, by the will of God (Amos 3:6). - J.

I. A SOLEMN ASSEVERATION. "As God liveth." The words imply a belief —

1. In the reality of the Divine existence. Whilst some deny this fact, the bulk of the race practically ignore it.

2. In the awfulness of the Divine existence. There is a sublime awfulness in the words, "As God liveth."

3. In the severity of the Divine existence. "Who hath taken away my judgment, and the Almighty who hath vexed my soul." As nature has winter as well as summer, so God has a severe as well as a benign aspect.

4. In the nearness of the Divine existence. "The spirit of God is in my nostrils. His breath is my life."

II. A NOBLE DETERMINATION. "My lips shall not speak wickedness, nor my tongue utter deceit. God forbid that I should justify you: till I die I will not remove mine integrity from me; my righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live." What does he determine?

1. Never to swerve from rectitude. "Till I die I will not remove mine integrity from me; my righteousness I hold fast, and will not let it go." Whatever happens to me, I will not play the false, I will not be insincere. No one can rob me of my integrity.

2. Never to vindicate wickedness. Job has so many times alluded to the prosperity of the wicked that he is apprehensive he may be suspected of envying their lot, and wishing to be in their place. Great is the tendency of some men to vindicate wickedness in connection with wealth and worldly power.

III. A WEIGHTY REFLECTION. "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry when trouble cometh upon him"? The writer reflects here upon the wicked men of wealth, and he concludes —

1. That in death they will have no hope.

2. That in trouble they will have no answer to their prayers or delight in God. Conclusion —(1) The greatest reality outside of us. What is that? God. All else is shadow.(2) The greatest worth inside of us. What is that? Virtue, or what is here called "integrity," "righteousness."

(Homilist.)