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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》