6 Wherefore I abhor myself, and repent in dust and ashes.

7 ¶ And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.

8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.

9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

10 And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD 'gave Job twice as much as he had before.

11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

13 He had also seven daughters.

sons and three

14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch.

15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.

16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.

17 So Job died, being old and full of days. (1) Or, no thought of thine can be | (3) Heb. the face of Job. hindered. (4) Heb. added all that had been to Job unto the double.

(2) Heb. his face, or, person.

THE subject treated in this discussion is now drawing to a close. The point aimed at is accomplished. The Lord has brought his faithful servant to that frame of mind which he all along intended, and the result

VOL. II.

becomes manifest for Our comfort and hope.

"Then Job answered the Lord, and said, I know that thou canst do every thing, and that no thought can be withholden from thee. Who is he that hideth counsel without knowledge therefore have I uttered that I understood not; things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes" (v. 1—6).

Observe this spirit of deep humiliation. Before this Job had been brought to say, "Behold, I am vile" (ch. xl. 4). Here he goes much further. "I abhor myself, and repent in dust and ashes" (v. 6). This is the test of a thorough repentance. To see that we are sinners, is one step. To cry out, Behold, I am vile, is another. But to abhor myself, seeing that I am such a vile sinner, is the crowning point of all. Then, and not till then, shall I "repent in dust and ashes." Till then, a man may cry out against his sins, and against himself; and yet have high thoughts of his own ability and doings. He may see, and confess that he is vile, and be disgusted with his wickedness, vileness, and the various abominations of his soul; and, as yet, he may not be truly humbled. But when he is brought to loathe himself; to abhor himself; not merely his sins, but his own sinful self; then he is endued with a right frame of mind. Then he repents in dust and ashes. Then the lofty looks of man are humbled; the haughtiness of man is laid low; and the Lord alone is exalted in that day. This is that godly sorrow; this is that deep penitential abasement, which worketh repentance unto salvation, not to be repented of. (Is. ii. 11; 2 Cor. vii. 10, 11.)

When a man is brought to this point, the controversy between God and the soul ceases. Whether the occasion arose from daring sin, or deep affliction as in the instance before us, the way is now open either for pardoning mercy, or restored consolations. The captivity of Job was turned, as soon as God had spoken these words. His sorrows ceased, and his comforts were renewed. His friends

S

were rebuked for the part they had taken in their controversy with him; nor would the Lord accept them, but in answer to the prayer of the man whom they had unjustly censured and condemned. What higher testimonial could be given of the integrity of his devoted servant? After this the Lord gave to Job twice as much as he had before. All his brethren, sisters, and acquaintance, came and consoled him. Every one came with a full hand, and a friendly heart. In every respect his latter end was more blessed than the beginning. He lived for a very long period after these things took place; and at last died in a good old age, full of days, and ripe for glory (v. 7—17).

Now, there is one remark we wish to enforce from the whole of these events. St. James, writing to the afflicted people of God, says, "Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." (ch. v. 11.) That is as much as to say, you see the end and design which the Lord had in view in all those calamities which befel his devoted servant. It was, not

only to confound the deadly devices of the enemy, and to convince us how vain it is to trust in man, even in the best of men, at any time, and more especially in seasons of adversity and trial; but it was to magnify the Lord's great compassion and tender mercy. May you not see that such was the case all through the trial? Did the Lord ever leave or forsake him? Was Satan permitted to prevail against him? prevail against him? When others censured and condemned him, did the Lord do so? Did he ever withdraw his love, or suspend his mercy? No; never! And is not this the case in all the sufferings and trials of his people still? Say, have you not already found it to be so in all your temptations and trials hitherto? and will you not find this truth to be the same in time to come? Does not he, who hath delivered in past troubles, still succour in present sorrows; and will he not continue to uphold in future afflictions, even to the end? Bless God, then, for your trials, as well as for his mercy. They will be the means of shewing forth his goodness and love on earth and in heaven, in time and to all eternity.

1 The happiness of the godly.

B

4 The unhappiness of the ungodly. LESSED is the man that walketh not in the counsel of the 'ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.

3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not 'wither; and whatsoever he doeth shall prosper.

4 The ungodly are not so: but are like the chaff which the wind driveth away.

5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

6 For the LORD knoweth the way of the

righteous: but the way of the ungodly shall perish.

THE Book of Psalms must always be regarded as a rich repository of divine truth. Their spiritual tone, order, variety, and experience, invest them with a sweet and gracious importance. The Spirit of the Lord spake by him who wrote the greatest part of them. (2 Sam. xxiii. 1, 2.) When our Lord "opened the disciples' understanding, that they might understand the scriptures," and taught them, that "thus it is written, and thus it behoved Christ to suffer, and that he should rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations," he shewed them these

things from the Psalms, as well as from Moses and all the prophets. (Luke xxiv. 44-47.) These sacred compositions are to be viewed in their general harmony with the divine Word, and as setting forth in both a prophetical, doctrinal, descriptive, and experimental manner, the grace and glory of the salvation of Jesus Christ our Lord.

This psalm stands very properly at the opening of the book, and may be regarded as a sort of explanatory guide and experimental key to the whole. It describes the happiness of the godly, and the misery of the wicked. Let us consider both.

The character of a blessed man is here described. First, the man himself is blessed; and then he lives in accordance with the blessing he has received. What is it to be blessed? Paul's words are the best answer: "Blessed be God, the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ Jesus, according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." (Eph. i. 3, 4.) All the blessings of the gospel are the portion of the blessed man; not some, but all; and these are the things which make him blessed.

Now, how may this blessed man be known? By his walk, his life, his conversation. How, then, does he walk? In what manner does he live? What sort of conversation does he lead? The psalm describes him in a twofold manner. It tells us how he does not live; it tells us, also, how he does live.

Let us see first what the blessed man does not do. He does not walk in the counsel of the ungodly; he does not stand in the way of sinners; he does not sit in the seat of the scornful. The counsel of the ungodly, the way of sinners, the seat of the scornful, he avoids, shuns, departs from, has nothing to do with. Their maxims, principles, spirit, ways and works, are utterly opposed to the blessings he has received, the mind with which he is endued, and the way in which he lives.

Let us see, then, in the next place, what this blessed man actually does. If he feel no pleasure nor delight in the counsel of the ungodly, the way of sinners, and the seat of the scornful; in what does he feel his plea

sure and delight? His delight is in the law of the Lord; and in his law doth he meditate day and night. Loving the Lord, he loves the Lord's word, truth, and salvation; he loves to read it; he loves to hear it; he loves to speak of it; he loves to meditate upon and practise it, and that continually.

This man will be blessed. He will grow. His soul will thrive. He will be like a tree planted by the water side. He will bring forth fruit in due season. His leaf will not wither. His soul shall prosper. In reading, meditation, and prayer; in forsaking sin and the wicked; in doing good, loving the Lord, and serving his generation, he will be blessed in his own soul, and be a blessing to others. His labours and example will not be in vain. His prayers will not be lost. More or less, in all his ways and works, it shall be seen and confessed, "Lo, thus shall the man be blessed, that feareth the Lord." But it will not be so with others. The ungodly will be like the chaff which the wind scattereth away from the face of the earth. How dreadful is their state and end! Disappointment and misery will mark their steps here; and everlasting woe will overwhelm them hereafter. Are you such persons? Do you walk in the counsel of the ungodly? Do you stand in the way of sinners? Do you sit in the seat of the scornful? Have you cast away the law of the Lord, that you may go on in your evil ways without control? What, then, will become of you? How can you be blessed? What but misery must be your future end, unless you repent? Think in time. As you now are, you will never be able to endure the day of judgment. In your present condition you will never be found in the assembly of the righteous. God knows his people, and will save them. God knows his enemies, and will destroy them; and that destruction will be for ever.

7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

11 Serve the LORD with fear, and rejoice with trembling.

12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

THERE can be no doubt to whom this psalm chiefly applies. The use made of it in the New Testament, in various ways, and on various occasions, clearly proves that it relates to the Lord Jesus Christ, in his exaltation and glory, the success of his gospel and the extension of his kingdom, notwithstanding the opposition of all his enemies. This is what, we are expressly told, the Holy Ghost spake by the mouth of David concerning the holy child Jesus. Let us, then, seek to derive some improvement from the general contents of this important production. (Acts iv. 24-30).

The psalm contains several particulars. Here is a question asked; an answer given; a declaration made; an admonition annexed.

A question asked. "Why do the heathen rage, and the people imagine a vain thing?" What was this "rage" about? Jesus Christ; whether he were the true Redeemer, and whether he should effect the object of his appearing? What was the "vain thing" they imagined? It was, whether they might not

set him aside, and defeat his design. This was the thing they "imagined." This was the purpose for which the kings of the earth set themselves; and this was the counsel which the rulers took, against the Lord, and against his anointed. This was the intent for which both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. But this was a vain and wicked thing. It was vain, because they could not accomplish their design. It was wicked, because it was an act of the highest rebellion against the authority of God, and the grace of the Lord Jesus (v. 1-3).

The answer given. What was the result of this vain and wicked attempt? "He that sitteth in the heavens shall laugh; the Lord shall have them in derision." Humanly speaking, every thing seemed to be on their side. The attempt was bold; the parties were numerous; they were all of one mind; the power was in their own hands. Every thing appeared to coincide with their wish. Christ was poor and mean; his followers were few; his doctrines were disliked; his cause was despised. How easy then to say, "Let us break their bands asunder, and cast away their cords from us." But what was the result? They planned their impious design; they attempted to carry that design into execution; they denied the Holy One and the Just; and desired a murderer to be granted instead. They condemned the Just, and crucified the Lord of glory. Yet, in all this, they only did what the Lord had "counselled and determined before to be done." Wicked were, indeed, the heart and the hands by which the Lord was crucified; but the holy and gracious purpose of God was thereby brought to pass. Thus the Lord laughed at their enmity, and held their attempts in derision. He made them to feel his wrath, and to sink under his mighty displeasure. In the face of all this opposition, nay, and even by such very means, did he set his king upon his holy hill of Zion (v. 4—6), and sent forth the gospel of his grace for the salvation of sinners throughout the earth.

Then we have the declaration made, and admonition given. "I will declare the decree; the Lord hath said unto me, Thou art

my Son; this day have I begotten thee." Every thing concerning Christ was decreed; that is, fixed and firmly settled for ever. His coming, obedience, sufferings, death, resurrection, and the glory that should follow, all were decreed. That he was the Son of God indeed, and the very and only Redeemer, was declared with power when he rose from the dead. Prophets spake of his coming; and apostles proclaimed his person and salvation. The extension of the gospel, in bringing the heathen under his dominion, is the subject of his constant and availing intercession. This he "asks;" and this will be given. Already given to him in the covenant of mercy, in due time they shall be his inheritance; and the utmost parts of the earth shall be his possession (v. 7, 8).

What, then, must become of his enemies? He will break them with a rod of iron, and dash them in pieces like a potter's vessel. Would men escape that dreadful ruin, and partake of Christ's gracious mercies? Let them be wise in time. Let them be instructed in the truth of the gospel. Let them serve the Lord with fear, and humbly reverence themselves before him. Let them embrace the Saviour, lest they perish under his wrath, and wander from the right way for ever. For blessed are all they that put their trust in him (v. 10-12).

me.

2 Many there be which say of my soul, There is no help for him in God. Selah.

3 But thou, O LORD, art a shield 'for me; my glory, and the lifter up of mine. head.

4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

5 I laid me down and slept; I awaked; for the LORD sustained me.

6 I will not be afraid of ten thousands of people, that have set themselves against me round about.

7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon

THIS is said to be a psalm of David when he fled from Absalom his son. How great must have been his trials and distress at that time! Obliged to flee for his life from his own son, what may he not expect from others, when one of his own children conspires to take away his life!

How great are the trials of some parents! How great is the wickedness of some children! Many parents have their heart pierced through with daily sorrows. Many children, by their ungrateful and wicked behaviour, prove themselves to be the children of the wicked one, who delighteth in wickedness, and tempts others to do the same, that he might destroy them for ever. Let parents take heed; and train up their children in the fear of the Lord. Let children beware; for the Lord will avenge their sin, and punish their offences, unless they repent and flee from the wrath to come.

But what should be done in all our troubles? What course did David pursue? He appealed to the Lord. He committed

his cause into his hands. He cried to him for help and deliverance. What a prayer is this: "Lord, how are they increased that trouble me! Many are they that rise up against me. Many there be which say of my soul, There is no help for him in God" (v. 1, 2). His troubles increased on every side. Many were his enemies; many were his sorrows. But he goes to the Lord.

He looks to the Lord. He cries unto the Lord. They thought there was no hope for him; that his cause was hopeless; and his condition helpless. Hence they exulted in his distress, and anticipated his ruin. Now, what does this teach you? Never despair in the day of trouble. Never sink under your sorrows. Though many trouble you; though many conspire against you; though many are ready to say, "There is no help. for him in God," still be not cast down. The Lord liveth. He is able to succour, help, and deliver you. He can silence