14 16<\/strong>. The interpretation and connexion of these verses is difficult. Job 35:14<\/em><\/span> might carry on the idea of Job 35:13<\/em><\/span>,<\/p>\n 13. Surely God will not hear vanity,<\/p>\n Neither will the Almighty regard it;<\/p>\n 14. Much less when thou sayest, Thou seest him not,<\/p>\n The cause is before him and thou waitest for him.<\/p>\n God refuses to answer the cry which is vanity, not the voice of true religious trust; much less will He hear one who like Job complains that he cannot see Him (ch. Job 23:8<\/span> and often), who misses His righteous government in the world and charges Him with refusing to receive his just appeal (ch. Job 13:18<\/span> seq<\/em>., Job 23:3<\/span>, Job 31:35<\/span> seq<\/em>.). There are objections to this interpretation, such as that much less when<\/em> is not a natural translation of the words in Job 35:14<\/em><\/span>, though in the elliptical and rather strained style of Elihu this might not go for much. Or, Job 35:14<\/em><\/span> might stand apart from Job 35:13<\/em><\/span>,<\/p>\n Yea, when thou sayest, Thou seest him not,<\/p>\n The cause is before him; therefore wait thou for him.<\/p>\n the meaning being that though God appears indifferent to the cry of the distressed ( Job 35:9<\/em><\/span> ; Job 35:12<\/em><\/span><\/em>) He is not unaware of the evil, the cause has come before Him, or, His judgment upon it is determined, and therefore He is to be waited for till He manifest Himself by His just interposition. Though the second person thou<\/em> be used, Job’s own case does not appear to be referred to; Elihu speaks generally, and Job is merely addressed as an example of persons who complain of God’s indifference to wrong-doing.<\/p>\n Although thou sayest thou shalt not see him – <\/B>This is addressed to Job, and is designed to entreat him to trust in God. Elihu seems to refer to some remark that Job had made, like that in Job 23:8<\/span>, where he said that he could not come near him, nor bring his cause before him. If he went to the east, the west, thc north, or the south, he could not see him, and could get no opportunity of bringing his cause before him: see the notes at that place. Elihu here says that though it is true in fact that God is invisible, yet this ought not to be regarded as a reason why he should not confide in him. The argument of Elihu here – which is undoubtedly sound – is, that the fact that God is invisible should not be regarded as any evidence that he does not attend to the affairs of people, or that he is not worthy of our love.<\/P> Judgment is before him – <\/B>He is a God of justice, and will do that which is right.<\/P> Therefore trust him – <\/B>Though he is invisible, and though you cannot bring, your cause directly before him. The word which is used here (<\/span> tchulel<\/I>, from <\/span> chul<\/I>) means to turn around; to twist; to be firm – as a rope is that is twisted; and then to wait or delay – that is, to be firm in patience. Here it may have this meaning, that Job was to be firm and unmoved, patiently waiting for the time when the now invisible God would interpose in his behalf, though he could not now see him. The idea is, that we may trust the invisible God, or that we should patiently wait for him to manifest himself in our behalf, and may leave all our interests in his hands, with the feeling that they are entirely safe. It must be admitted that Job had not learned this lesson as fully as it might have been learned, and that he had evinced an undue anxiety for some public manifestation of the favor and friendship of God, and that he had not shown quite the willingness which he should have done to commit his interests into his hands, though he was unseen.<\/P><\/p>\n Job 35:14<\/span><\/p>\n Therefore trust thou in Him.<\/em><\/p>\n <\/em><\/p>\n The counsel of Elihu to the despondent<\/strong><\/p>\n There is no word which the worshippers of God need to have whispered to their hearts more frequently than this, Trust thou in Him. We are in a world, and under a system of events, wonderfully adapted to try our faith.<\/p>\n A God who hides Himself<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>These words suppose that there are seasons and situations, in which the ways of heaven seem dismaying and inexplicable. This is abundantly evident to whatever department of the Divine government we turn our eyes. If we look on the natural world we shall not always find unobscured the God of nature. If we look into the social department, here, too, we shall find His ways mysterious. There are times when the protection of His providence would seem to be withdrawn from society. Its interests appear subject to the caprices of fortune and the passions of men. If we turn our attention to the normal department, here, too, we shall find occurrences to astonish and perplex us. Affliction maintains a powerful and oppressive dominion among the sons of men. It is not uncommonly the lot of the righteous to bear the heaviest burdens, and experience the severest trials of life. In the management of their allotments, the ways of the Deity are inscrutable. When we compare the terrors of nature with His benevolence who rules her movements; when we contrast the triumphs of iniquity in the world, with His power and holiness by whom it is governed; when we combine the afflictions of the virtuous, and the trials of the Church, with His love to whom they are devoted: it must be confessed that there are seasons when he whose faith is most firmly fixed, may be ready to exclaim with the amazed prophet, Verily, Thou art a God that hidest Thyself, Oh God of Israel, the Saviour! Of this, however, we may be sure. His government must be as pure, just, and benevolent, as His nature; and consequently, righteous in every measure of it; seeking unceasingly the manifestation of justice, and the melioration and happiness of the creature. The Lord is righteous in all His ways and holy in all His works. We ought to maintain, in every situation in which His providence places us, an unshaken trust in His goodness, and obedience to His will. Nothing more frequently distresses the feelings, and disturbs the principles of men, than the inscrutableness of the dealings of God. But are the measures of His government wrong, because they do not coincide with our partial views? Are the methods of His providence to be condemned, because they cannot be comprehended by our limited understandings? That His ways are mysterious should fill us with humility. It should inspire us with reverence and godly fear; but it ought not to excite our surprise. We are assured by reason and by Scripture, that His government is infinitely and uniformly righteous. In the gift of His Son for our salvation, He has offered us the greatest pledge we are capable of receiving, that His aim, His wish, His constant care is the preservation and happiness of His offspring. In men assured of the perfection of a governor, and of the principles by which he acts, it is absurd to be dissatisfied with measures which they can see but in part. The most afflictive and inexplicable dispensations may often be the springs of the most important and happy operations. Let us learn, from what has been said, to preserve in every situation an unshaken reliance on the love of the Almighty, and a steadfast obedience to His will. (Bishop Dehon.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 14<\/span>. Thou sayest thou shalt not see HIM<\/B><\/I>] Several MSS. have “Thou shalt not see me<\/I>,” and the Septuagint, and one<\/I> other, “Thou shalt not see us<\/I>,” but without the points, , the original may be read see HIM or see US, the third person singular, or the first person plural.<\/P> <\/P> Yet <\/B>judgment<\/B><\/I> is <\/B>before him<\/B><\/I>] Rest assured that God has not forgotten either to punish<\/I> or to save<\/I>; therefore trust in him; choose to be a monument<\/I> of his mercy, rather than of his justice<\/I>.<\/P> <\/p>\n Thou shalt not see him; <\/B>or, thou canst not see him<\/I>; the future tense of the indicative mood being oft put potentially; i.e. thou canal not have thy desire in appearing and pleading thy cause before him. So this is a new matter, and Elihu answers another objection of Jobs, of which see Job 23:8<\/span>,9<\/span>, and tells him that he is not to judge of God by present appearance; because though God may for a season hide his face, and delay to give him an answer, yet he will certainly do him right. Before him<\/I>, i.e. before God, or in his presence, or at his tribunal, or in all his ways and admininstrations. And <\/P> judgment<\/B> is put for justice or just judgment, as it is Job 8:3<\/span>; Psa 37:28<\/span>; 99:4<\/span>, and oft elsewhere. So the sense is, God is and will show himself to be just in all his ways, and therefore thou dost wickedly in reflecting upon Gods justice. Or, yet judge<\/I> thyself <\/P> before him; <\/B>instead of accusing God, condemn thyself, acknowledge thy sins, and then thou mayst hope for mercy. Compare 1Co 11:31<\/span>. <\/P> Trust thou in him; <\/B>instead of murmuring against him, put thy trust in him. Repent of what is past, and humble thyself under Gods hand, and do not despond for the future, but wait upon God patiently in his way till deliverance come to thee; for it will certainly come if thou dost not hinder it. <\/P> <\/p>\n 14. Although thou sayest thou shaltnot see him<\/B>(as a temporal<\/I> deliverer; for he did lookfor a Redeemer after death,<\/I> Job19:25-27<\/span>; which passage cannot consistently with Elihu’sassertion here be interpreted of “seeing” a temporal<\/I>“redeemer”), Job 7:7<\/span>;Job 9:11<\/span>; Job 23:3<\/span>;Job 23:8<\/span>; Job 23:9<\/span>;yet, judgment . . . ; therefore trust . . . But the Hebrew<\/I>favors MAURER, “Howmuch less<\/I> (will God . . . regard, Job35:13<\/span>), since thou sayest, that He does not regard thee.” Soin Job 4:19<\/span>. Thus Elihu alludesto Job’s words (Job 19:7<\/span>;Job 30:20<\/span>). <\/P> judgment<\/B>that is, thycause, thy right; as in Psa 9:16<\/span>;Pro 31:5<\/span>; Pro 31:8<\/span>.<\/P> trust<\/B>rather, “waitthou” on Him, patiently, until He take up thy cause (Ps37:7<\/span>).<\/P><\/p>\n Although thou sayest thou shall not see him<\/strong>,…. Which is another expression of Job’s taken notice of by Elihu, and to which he makes answer; he seems to refer to Job 23:3<\/span>. God is indeed invisible in his nature and essence, but is to be seen in his works of creation and providence; which Job was acquainted with, and in which he had seen somewhat of the glory of God, and of his divine perfections in them. See Job 9:4<\/span>. And he is to be seen in Christ by an eye of faith, and Job had trusted in him as his salvation; and he will be seen with the beatific vision in heaven as he is, in a more glorious and perfect manner, which Job had a full persuasion of,<\/p>\n Job 13:15<\/span>; and therefore is not to be understood in either of those senses, but of his not seeing him on a throne of judgment, hearing and trying his cause, judging and acquitting him; this he had often desired, but despaired of ever seeing it; see<\/p>\n Job 23:4<\/span>; to which Elihu replies;<\/p>\n [yet] judgment [is] before him<\/strong>; all things are naked and open to him, and stand clear before him; he has perfect knowledge of what is right and wrong; no cause is unknown to him, and needs not to be searched into by him; nor can he nor will he ever pass a wrong judgment: he is just and true, righteous in all his ways and works, the Judge of the whole earth, who will do right, and will plead and judge the cause of every good man sooner or later; if not now, there is a judgment to come with him, when all must appear before his judgment seat, and he will render unto every man according to his works;<\/p>\n therefore trust thou in him<\/strong>, or “wait for him” c; wait for his coming to judgment: wait till that time comes when everything will be brought to light, and every good man shall have praise of God. Or, as we render it, “trust in him”; God alone is the object of trust and confidence, and happy is the man that trusts in him; he is to be trusted in for all things, both temporal, spiritual, and eternal; and particularly for this of doing justice to his people; if not now, yet hereafter, he will render tribulation to them that trouble them; he will right all their wrongs and avenge their injuries, and remove the rebuke that is upon them, and confess them before men and angels, and declare them righteous, and receive them into his kingdom and glory: and be is to be trusted in at all times, in times of adversity as well as prosperity; and even when he is not to be seen, and the dispensations of his providence are dark and intricate, see Isa 50:10<\/span>; The word used signifies such a trust, hope, and waiting, as of a woman in travail, who bears her pains patiently, holding and trusting for a safe deliverance of a child, to the joy of her and her family.<\/p>\n c “et expectabis eum”, Montanus; “expecta eum”, Junius Tremellius, Piscator, Mercerus so Michaelis, Schultens.<\/p>\n 14 Although thou sayest, thou seest Him not:<\/p>\n The cause lieth before Him, and thou mayest wait for Him.<\/p>\n 15 Now, then, if His wrath hath not yet punished,<\/p>\n Should He not be well acquainted with sullenness?<\/p>\n 16 While Job openeth his mouth without reason,<\/p>\n Without knowledge multiplieth words.<\/p>\n The address is not direct to Job exclusively, for it here treats first of the acts of injustice which prevail among men and remain apparently unpunished; but to Job, however, also, so far as he has, Job 23:8-10<\/span>, comp. Job 19:7<\/span>; Job 30:20<\/span>, thus complained concerning his prayer being unanswered. signifies elsewhere quanto minus ,<\/em> Job 4:19<\/span>, or also quanto magis ,<\/em> Pro 15:11<\/span>, but nowhere quanto minus si <\/em> (Hirz., Hlgst.) or quanto magis si <\/em> (Hahn), also not Eze 15:5<\/span>, where it signifies etiamne quum .<\/em> As it can, however, naturally signify etiam quum ,<\/em> it can also signify etiamsi, etsi <\/em>, as here and Neh 9:18<\/span>. This quamvis dicas <\/em> ( opineris <\/em>) is followed by the oratio obliqua ,<\/em> as Job 35:3<\/span>. The relation of the matter – says the conclusion, Job 35:14<\/span><\/em> – is other than thou thinkest: the matter to be decided lies before Him, is therefore well known to Him, and thou mightest only wait for Him ( instead of or only here, comp. Psa 37:7<\/span>, ); the decision, though it pass by, will not fail. In Job 35:15<\/span>, Job 35:15<\/span> is taken by most modern commentators as antecedent to Job 35:16<\/span>, in which case, apart from the distortions introduced, two interpretations are possible: (1) However now, because His (God’s) wrath does not visit … Job opens his mouth; (2) However now, because He (God) does not visit his (Job’s) wrath (comp. on this reference of the to Job, Job 18:4<\/span>; Job 36:13<\/span>, Job 36:18<\/span>)…Job opens, etc. That a clause with a confirmatory is made to precede its principal clause is not without example, Gen 3:14<\/span>, Gen 3:17<\/span>; but in connection with this arrangement the verb is accustomed always, in the principal clause or in the conclusion, to stand prominent (so that consequently we should expect ), although in Arabic this position of the words, , and in fact Arab. fayub <\/em> instead of wayub <\/em> (in connection with a difference of the subj. in the antecedent and in the conclusion, vid., De Sacy, Gramm. Arabe,<\/em> 1201, 2), is regular. Therefore for a long time I thought that Job 35:15<\/span> was to be taken interrogatively: And now ( as logical inference and conclusion, which is here its most probable function, Ew. 353, b<\/em>) should His wrath not punish ( as absolute as Job 31:14<\/span>), and should He not take notice, etc., interrogative as 1Sa 24:20<\/span>; 1Sa 28:1<\/span>; 1Ki 11:22<\/span>, as (is it so that, or: should it be so that), Job 6:22<\/span>, and freq., in connection with which, what is said on Gen 21:7<\/span> concerning the modal use of the praet<\/em>. might be compared on the two praett<\/em>. But by this rendering the connection of Job 35:16<\/span> with what precedes is awkward. Ewald has given the correct rendering (apart from the misunderstanding of ): Therefore, because His wrath has not yet punished, He does not know much about foolishness! Job 35:15<\/span><\/em> requires to be taken as the conclusion to Job 35:15<\/span><\/em>, yet not as an exclamation, but as an interrogative. The interrogative use of is not unusual, 2Sa 20:1<\/span>; Eze 16:43<\/span>, Eze 16:47<\/span>, Eze 16:56<\/span>; Eze 32:27<\/span>; and just as here, this interrogative is found after a hypothetical antecedent clause, 1Sa 20:9<\/span>; Exo 8:22<\/span>.<\/p>\n In connection with this interrogative rendering of Job 35:15<\/span>, it still remains questionable whether it refers to Job’s sin, or sin which prevails among men. The theme of this third speech of Elihu requires the latter reference, although perhaps not without a side-glance at Job’s won arrogant behaviour. The translation shows how suitably Job 35:16<\/span> is connected with what precedes: Job 35:16<\/span> is a circumstantial clause, or, if one is not willing to take it as a subordinate clause, but prefers to take it as standing on a level with Job 35:15<\/span>, an adversative clause attached with Waw<\/em>, as is frequently the case: but (nevertheless) Job … ; of opening the mouth in derision, as Lam 2:16<\/span>; Lam 3:46<\/span>; is the acc<\/em>. of closer definition to it (= ), and the , which occurs only here and Job 36:31<\/span>, signifies without distinction magnificare <\/em> and multiplicare :<\/em> Job multiplies high emotional words. As this is, so to speak, Hebraeo-Arabic (Arab. akbara <\/em>), so is Job 35:15<\/span> full of Arabisims: (1) The combination , which has not its like in the Hebrew language (whether it be originally intended as relative or not: non est quod visitaverit ,<\/em> Ew. 321, b<\/em>), corresponds to the popular Arabic use of lys <\/em> for la <\/em>, Ges. Thes<\/em>. i. 82, b<\/em>; probably has the value of an intensive negation (Carey: not at all). (2) The combination , to know about anything, to take knowledge of anything (differently Job 12:9<\/span>, but comp. Job 24:12<\/span> on the idea), is like the Arab. construction of the verb ( alima <\/em> with bi <\/em> (concerning) or bianna <\/em> (because that) of the obj.; (on this vid., on Psa 31:12<\/span>) belongs not to (which is indeed possible), but, according to Psa 139:14<\/span>, to . (3) is especially to be explained from the Arabic. The signification a multitude (Jewish expositors, after , Niph. se diffundere ,<\/em> Nah 3:18<\/span>) is not suitable; the signification evil (lxx, Jer., and others: = ) presents a forcibly mutilated word, and moreover one devoid of significance in this connection; whereas the Arab. fss <\/em> (but not in its derivatives, fashsh <\/em>, empty-headed; fashush <\/em>, empty-headedness, imbecility, with its metaphorical sense) indicates a development of signification which leads to the desired end, especially in the Syro-Arabic usage most natural here. The Arab. verb fss <\/em> ( , cogn. Arab. fsr <\/em>, frs <\/em>, to extend, expandere <\/em>) is used originally of water ( fashsh el – ma <\/em>): to overflow its dam, to overflow its banks, whence a valley by the lake of el-Hgne<\/em>, into which the waters of the lake flow after the winter rains, is called el – mefeshsh ;<\/em> then of a leathern bottle: to run out ( tarf mefshush <\/em>, an emptied bottle), of a tumour ( waram <\/em>): to disperse, disappear, and tropically of anger ( el – chulq <\/em>): to break forth, vent itself on anything, hence the phrase: dost thou make me a mefeshshe <\/em> (an object for the venting) of thine anger? From this Arab. fss <\/em> (distinct from Arab. fas med.<\/em> Waw<\/em>, to swim on the surface, trop. to be above, not to allow one’s self to be kept down, and med. Je,<\/em> comp. , Hab 1:8<\/span>, Jer 50:11<\/span>, Mal 4:2<\/span>, signifies to be proud) is , formed after the forms , , , a synon. of , or even of in the signification of excessive haughtiness, pride that bursts forth violently.<\/p>\n (Note: The signification expandere <\/em> also underlies the noun fishshe <\/em>, the lungs (in Egypt.); the signification discutere <\/em> (especially carminare <\/em>, to card wool), which the Talmud. also has, is only a shade of the same signification; the origin of the trop. signification fatuum esse <\/em> is clear from ‘gaus fashush ,<\/em> empty nuts. The rice from the Palestine valley of Hle<\/em>, it is somewhere said, is worse than the Egyptian, because (what is a fault in the East) in cooking tufeshfish <\/em>, i.e., it bursts, breaks in pieces (comp. on the other hand: if the seed for sowing sinks to the bottom when put into water, it is good; if it swims on the surface, jefush <\/em>, it is bad). The Piel<\/em> of this fashsha <\/em> signifies to cause the water to overflow, trop. fashshasha qalbahu <\/em>, he gave air to his heart, i.e., he revealed a secret which burdened him. A proverb says: the market (with its life and changing scenes) is a feshshash <\/em> of cares, i.e., consoles a trouble heart. In the Hiph<\/em>. one says in like manner proverbially, el – buka jufishsh <\/em>, weeping removes the anguish of the soul. – Wetzst.)<\/p>\n Thus, even at the close of this third speech of Elihu, the Arabic, and in fact Syro-Arabic colouring, common to this section with the rest of the book, is confirmed; while, on the other hand, we miss the bold, original figures which up to Job 31:1<\/span> followed like waves one upon another, and we perceive a deficiency of skill, as now and then between Koheleth and Solomon. The chief thought of the speech we have also heard already from the three friends and Job himself. That the piety of the pious profits himself without involving God in any obligation to him, Eliphaz has already said, Job 22:2<\/span>.; and that prayer that is heard in time of need and the unanswered cry of the godly and the ungodly are distinct, Job said, Job 27:9<\/span>. Elihu, however, deprives these thoughts of their hitherto erroneous application. If piety gives nothing to God which He ought to reward, Job dare not regard his affliction, mysterious as it is to him, as unjust; and if the godly do not directly experience the avenging wrath of God on the haughtiness of their oppressors, the question, whether then their prayer for help is of the right kind, is more natural than the complain of a want of justice in God’s government of the world. Job is silent also after this speech. It does not contain the right consolation; it contains, however, censure which he ought humbly to receive. It touches his heart. But whether it touches the heart of the idea of the book, is another question.<\/p>\n 14 Although thou sayest thou shalt not see him, yet<\/I> judgment is<\/I> before him; therefore trust thou in him. 15 But now, because it is<\/I> not so,<\/I> he hath visited in his anger; yet he knoweth it<\/I> not in great extremity: 16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.<\/P> Here is, I. Another improper word for which Elihu reproves Job (v.<\/I><\/span> 14<\/span>): Thou sayest thou shalt not see him;<\/I> that is, 1. “Thou complainest that thou dost not understand the meaning of his severe dealings with thee, nor discern the drift and design of them,” Job 23:8<\/span>; Job 23:9<\/span>. And, 2. “Thou despairest of seeing his gracious returns to thee, of seeing better days again, and art ready to give up all for gone;” as Hezekiah (Isa. xxxviii. 11<\/span>), I shall not see the Lord.<\/I> As, when we are in prosperity, we are ready to think our mountain will never be brought low, so when we are in adversity we are ready to think our valley will never be filled, but, in both, to conclude that to morrow must be as this day,<\/I> which is as absurd as to think, when the weather is either fair or foul, that is will be always so, that the flowing tide will always flow, or the ebbing tide will always ebb.<\/P> II. The answer which Elihu gives to this despairing word that Job had said, which is this, 1. That, when he looked up to God, he had no just reason to speak thus despairingly: Judgment is before him,<\/I> that is, “He knows what he has to do, and will do all in infinite wisdom and justice; he has the entire plan and model of providence before him, and knows what he will do, which we do not, and therefore we understand not what he does. There is a day of judgment before him, when all the seeming disorders of providence will be set to rights and the dark chapters of it will be expounded. Then thou shalt see the full meaning of these dark events, and the final period of these dismal events; then thou shalt see his face with joy; therefore trust in him,<\/I> depend upon him, wait for him, and believe that the issue will be good at last.” When we consider that God is infinitely wise, and righteous, and faithful, and that he is a God of judgment (Isa. xxx. 18<\/span>), we shall see no reason to despair of relief from him, but all the reason in the world to hope in him, that it will come in due time, in the best time. 2. That if he had not yet seen an end of his troubles, the reason was because he did not thus trust in God and wait for him (v.<\/I><\/span> 15<\/span>): “Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>If without faith it is impossible to please God, we might infer that faith is eminently pleasing. There is in Scripture no list of those who distinguished themselves for zeal, or humility, or hope; but the eleventh of Hebrews emblazons the names of men and women who through faith did marvellous things. Faith is the crowning glory of the Christian character.<\/p>\n
II. <\/strong>A principal design of the Old Testament is to teach us faith. A wonderful illustration in connection with the text. God meant to teach mankind by this book, that the great business of man in this world is to trust God. In all this Job sinned not, nor charged God foolishly.<\/p>\n
III. <\/strong>The counsel of Elihu in the text is profitable to a sinking heart. The meaning is, Although you say you will never see Him appear for you, yet He will exercise judgment when to do so; therefore trust thou in Him. There are times, when a dark providence has settled down like a cloud on our prospects. Something has happened which is the very worst thing which it seems to us God could have chosen wherewith to afflict us. There is no explanation, no mitigation, no cheerful outlook. Friends are mistaken if they tell us not to weep. Nature finds comfort in cries, groans, tears. There is no use in argument, we say, God was my friend once, now He has set me up as His mark. To such afflicted souls: the Word of God says, Although thou sayest thou shalt not see Him, yet, judgment is before Him. You think that you will never see His design to accomplish good in you and by you in this affliction. It seems to you without plan, confused, reckless. But judgment is for Him, whenever a child of His suffers; the arrow that pierces us wounds His heart ere it reaches ours.<\/p>\n
IV. <\/strong>Our duty in dark hours is here made plain. Therefore trust in Him. This is done by special heartfelt address to God by word of mouth. To rise and go upon our knees, implies a serious determination to seek God, and the act of framing our speech, shows that we are in earnest. Having committed our prayer to God, declaring our trust in Him, we must show our sincerity by a quietness of mind which, be it remembered, is not inconsistent with importunity. We should never abandon ourselves to grief in the darkest hours. God takes pleasure in those who, against hope, believe in hope, taking part with God by insisting that He is able to do exceeding abundantly above all that we ask or think. Did We but know it, God is wooing those whom He is afflicting. He scourgeth, every son whom He receiveth. Therefore be of good courage, desponding souls. Submit yourselves under His rod. Finally–Everything which has been said of trust in God in times of despondency is eminently true of faith in the Saviour. (N. Adams, D.D.<\/em>)<\/p>\n<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n