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Job 42:1
Verse
Context
Job Submits Himself to the LORD
1Then Job replied to the LORD:
Sermons
Timothy Dwight
David Wilkerson
St. John Chrysostom
George MacDonald
Chuck Smith
Theodore EppSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
1 Then Job answered Jehovah, and said: 2 Now I know that Thou canst do all things, And no plan is impracticable to Thee. 3 "Who then hideth counsel - Without knowledge?" Thus have I judged without understanding, What was too wonderful for me, without knowing. He indeed knew previously what he acknowledges in Job 42:2, but now this knowledge has risen upon him in a new divinely-worked clearness, such as he has not hitherto experienced. Those strange but wondrous monsters are a proof to him that God is able to put everything into operation, and that the plans according to which He acts are beyond the reach of human comprehension. If even that which is apparently most contradictory, rightly perceived, is so glorious, his affliction is also no such monstrous injustice as he thinks; on the contrary, it is a profoundly elaborated מזמּה, a well-digested, wise עצה of God. In Job 42:3 he repeats to himself the chastening word of Jehovah, Job 38:2, while he chastens himself with it; for he now perceives that his judgment was wrong, and that he consequently has merited the reproof. With לכן he draws a conclusion from this confession which the chastening word of Jehovah has presented to him: he has rashly pronounced an opinion upon things that lie beyond his power of comprehension, without possessing the necessary capacity of judging and perception. On the mode of writing ידעתּ, Cheth., which recalls the Syriac form med'et (with the pronominal suff. cast off), vid., Ges. 44, rem. 4; on the expression Job 42:2, comp. Gen 11:6. The repetition of Job 38:2 in Job 42:3 is not without some variations according to the custom of authors noticed in Psalter, i. 330. הגּדתּי, "I have affirmed," i.e., judged, is, Job 42:3, so that the notion of judging goes over into that of pronouncing a judgment. The clauses with ולא are circumstantial clauses, Ew. 341, a.
John Gill Bible Commentary
Then Job answered the Lord, and said. For though he had said he would answer no more, Job 40:5; yet he might mean not in the manner he had, complaining of God and justifying himself; besides he might change his mind without any imputation of falsehood or a lie; see Jer 20:9; to which may be added, that he had then said all he had to say, and did not know he should have more: he then confessed as much as he was convinced of, but it was not enough; and now through what the Lord had since said to him he was more convinced of his ignorance, mistakes, and sins, and had such a sight of God and of himself, that he could not forbear speaking; moreover an injunction was laid upon him from the Lord to speak again, and therefore he was obliged to give in his answer; see Job 40:7. . Job 42:2 job 42:2 job 42:2 job 42:2I know that thou canst do every thing,.... As the works of creation, and the sustentation of them, show; so the Targum, "thou sustainest all things,'' and can manage, every creature made by him, even such as were not tractable by men, such as behemoth and leviathan, the creatures last instanced in; and was able to abase and bring low the proud, which Job could not do; and could also save him by his right hand, and bring him out of his low estate in which he was, and raise him to great prosperity again, which Job always despaired of till now; and though he had a theoretical knowledge of the omnipotence of God before, see Job 9:4; yet not a practical experimental knowledge of it; at least not to such a degree as he now had, working upon his heart, bowing his will, and bringing him to a resignation to the will of God; he not only knew he could do all things, but that he had a right to do what he pleased; and that whatever he did he did well and wisely, and in a righteous manner, of which before he seemed to have some doubt. And that no thought can be withholden from thee; either no thought of men, good or bad, of God or of themselves, and so is an acknowledgment of the omniscience of God, and may be an appeal to that; that God, who knows the secrets of men's hearts, knew what thoughts Job now had of God; of the wisdom, righteousness, and goodness of God in the dispensations of his providence, different from what he had before; see Joh 21:17; or rather it may be understood of every thought of God's heart, of every secret purpose and wise counsel of his; which, as they are all well known to him, and cannot be withheld from having effect, or the performance of them hindered, Job now saw and was fully assured that all that had befallen him was according to the sovereign and inscrutable purposes of God, and according to the wise counsels of his will; he knew that not only God could do everything, but that he also did whatever he pleased.
Matthew Henry Bible Commentary
The words of Job justifying himself were ended, Job 31:40. After that he said no more to that purport. The words of Job judging and condemning himself began, Job 40:4, Job 40:5. Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord (Job 42:1), not by way of contradiction (he had promised not so to answer again, Job 40:5), but by way of submission; and thus we must all answer the calls of God. I. He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, Job 42:2. Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth, Ti2 2:25. Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it (Job 23:13), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way. II. He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, Job 42:3. "Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not," that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here, 1. He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished. 2. He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it. III. He will not answer, but he will make supplication to his Judge, as he had said, Job 9:15. "Hear, I beseech thee, and I will speak (Job 42:4), not speak either as plaintiff or defendant (Job 13:22), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," Jam 1:5. Now he is brought to the prayer Elihu taught him, That which I see not teach thou me. IV. He puts himself into the posture of a penitent, and therein goes upon a right principle. In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, Co2 7:9. Such was Job's sorrow for his sins. 1. Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it (Job 42:5): "I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note, (1.) It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear. (2.) When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us (Gal 1:16), and so changes us into the same image, Co2 3:18. (3.) God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest. 2. Job had an eye to himself in his repentance, thought hardly of himself, and thereby expressed his sorrow for his sins (Job 42:6): Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.) It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them. Even good people, that have no gross enormities to repent of, must be greatly afflicted in soul for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart and be in bitterness. Till the enemy be effectually humbled, the peace will be insecure. (2.) Outward expressions of godly sorrow well become penitents; Job repented in dust and ashes. These, without an inward change, do but mock God; but, where they come from sincere contrition of soul, the sinner by them gives glory to God, takes shame to himself, and may be instrumental to bring others to repentance. Job's afflictions had brought him to the ashes (Job 2:8, he sat down among the ashes), but now his sins brought him thither. True penitents mourn for their sins as heartily as ever they did for any outward afflictions, and are in bitterness as for an only son of a first-born, for they are brought to see more evils in their sins than in their troubles. (3.) Self-loathing is evermore the companion of true repentance. Eze 6:9, They shall loathe themselves for the evils which they have committed. We must no only angry at ourselves for the wrong and damage we have by sin done to our own souls, but must abhor ourselves, as having by sin made ourselves odious to the pure and holy God, who cannot endure to look upon iniquity. If sin be truly an abomination to us, sin in ourselves will especially be so; the nearer it is to us the more loathsome it will be. (4.) The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I am undone," Isa 6:5. God had challenged Job to look upon proud men and abase them. "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low." Let us leave it to God to govern the world, and make it our care, in the strength of his grace, to govern ourselves and our own hearts well.
- Scripture
- Sermons
- Commentary
The Character of God
By Timothy Dwight0GEN 39:9JOB 1:8JOB 42:1PSA 119:68PSA 139:23PSA 145:9EZK 48:35HAB 1:13ACT 14:17JAS 1:171JN 3:3Timothy Dwight preaches on the story of Job, a righteous man who faced immense suffering and accusations from his friends. Despite his trials, Job maintained his integrity and eventually humbled himself before God. The sermon emphasizes that clear and just views of God's character naturally lead to humility and repentance in individuals. It highlights the importance of realizing God's presence, sovereignty, and goodness, which should evoke abasing and penitential thoughts about ourselves, acknowledging our dependence on Him and our obligation to obey His commands.
God of Our Monsters
By David Wilkerson0Overcoming Life's ChallengesTrust in God's PowerJOB 40:15JOB 41:1JOB 42:1David Wilkerson emphasizes that God uses the imagery of the hippopotamus and crocodile to illustrate the overwhelming problems, or 'monsters', that Job faces in his life. These creatures symbolize the insurmountable challenges that humans cannot conquer through their own strength or wisdom. God reassures Job that only He has the power to confront and overcome these monstrous issues, urging believers to recognize their limitations and trust in His omnipotence. Job's response reflects a deep faith in God's ability to handle the impossible, reminding us to stand firm and rely on God's salvation.
Three Homilies on the Devil - Part 2
By St. John Chrysostom0GEN 3:1JOB 1:13JOB 2:7JOB 6:2JOB 42:1John Chrysostom preaches about the story of Adam and Job, highlighting the contrast between their responses to temptation and suffering. He emphasizes the importance of vigilance, courage, and steadfastness in the face of trials, using Job as an example of enduring faith despite extreme hardships. Chrysostom urges the listeners to draw strength from Job's resilience and to find comfort in his unwavering trust in God, even amidst the most severe afflictions.
The Voice of Job
By George MacDonald0JOB 14:13JOB 42:1PSA 139:23MAT 16:241JN 1:9George MacDonald preaches on the profound themes of suffering, faith, self-examination, and the ultimate need for complete surrender to God. Using the story of Job as a backdrop, he delves into the human experience of pain, doubt, and the search for divine justice. Job's journey from questioning God's ways to humbly abhorring himself in the presence of the Almighty reflects the transformative power of encountering God's glory and wisdom. MacDonald emphasizes the importance of trusting in God's goodness, even in the midst of trials, and the necessity of self-reflection and repentance in drawing closer to the divine.
Job 42:1
By Chuck Smith0Personal Encounter with GodSeeking GodJOB 42:1Chuck Smith emphasizes the transformative power of a personal encounter with God as illustrated in Job 42:1. Job, who had previously only heard of God, experiences a profound revelation that leads him to see himself in a new light, recognizing his own shortcomings and repenting. Smith highlights that knowing about God is not the same as truly knowing Him, and that a genuine search for God can lead to a life-changing experience. The sermon encourages believers to actively seek God, assuring them that a personal encounter is possible and can bring immense peace and joy.
Two Inseparable Truths
By Theodore Epp0God's HolinessHuman DepravityJOB 42:1Theodore Epp emphasizes the inseparable truths of recognizing God's holiness and our own depravity, as illustrated in Job 42:1-6. Job's profound encounter with God led him to a deep understanding of his own vileness, moving beyond mere acknowledgment to a personal confession of his unworthiness. This intimate revelation is a work of the Spirit, prompting a genuine self-abhorrence that manifests in humility and grace towards others. Epp highlights that true humility is not just a profession but is reflected in our attitudes and responses to others, especially when faced with insult or injury. Ultimately, a vision of God's righteousness compels us to confront our own shortcomings and fosters a contrite heart before Him.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
1 Then Job answered Jehovah, and said: 2 Now I know that Thou canst do all things, And no plan is impracticable to Thee. 3 "Who then hideth counsel - Without knowledge?" Thus have I judged without understanding, What was too wonderful for me, without knowing. He indeed knew previously what he acknowledges in Job 42:2, but now this knowledge has risen upon him in a new divinely-worked clearness, such as he has not hitherto experienced. Those strange but wondrous monsters are a proof to him that God is able to put everything into operation, and that the plans according to which He acts are beyond the reach of human comprehension. If even that which is apparently most contradictory, rightly perceived, is so glorious, his affliction is also no such monstrous injustice as he thinks; on the contrary, it is a profoundly elaborated מזמּה, a well-digested, wise עצה of God. In Job 42:3 he repeats to himself the chastening word of Jehovah, Job 38:2, while he chastens himself with it; for he now perceives that his judgment was wrong, and that he consequently has merited the reproof. With לכן he draws a conclusion from this confession which the chastening word of Jehovah has presented to him: he has rashly pronounced an opinion upon things that lie beyond his power of comprehension, without possessing the necessary capacity of judging and perception. On the mode of writing ידעתּ, Cheth., which recalls the Syriac form med'et (with the pronominal suff. cast off), vid., Ges. 44, rem. 4; on the expression Job 42:2, comp. Gen 11:6. The repetition of Job 38:2 in Job 42:3 is not without some variations according to the custom of authors noticed in Psalter, i. 330. הגּדתּי, "I have affirmed," i.e., judged, is, Job 42:3, so that the notion of judging goes over into that of pronouncing a judgment. The clauses with ולא are circumstantial clauses, Ew. 341, a.
John Gill Bible Commentary
Then Job answered the Lord, and said. For though he had said he would answer no more, Job 40:5; yet he might mean not in the manner he had, complaining of God and justifying himself; besides he might change his mind without any imputation of falsehood or a lie; see Jer 20:9; to which may be added, that he had then said all he had to say, and did not know he should have more: he then confessed as much as he was convinced of, but it was not enough; and now through what the Lord had since said to him he was more convinced of his ignorance, mistakes, and sins, and had such a sight of God and of himself, that he could not forbear speaking; moreover an injunction was laid upon him from the Lord to speak again, and therefore he was obliged to give in his answer; see Job 40:7. . Job 42:2 job 42:2 job 42:2 job 42:2I know that thou canst do every thing,.... As the works of creation, and the sustentation of them, show; so the Targum, "thou sustainest all things,'' and can manage, every creature made by him, even such as were not tractable by men, such as behemoth and leviathan, the creatures last instanced in; and was able to abase and bring low the proud, which Job could not do; and could also save him by his right hand, and bring him out of his low estate in which he was, and raise him to great prosperity again, which Job always despaired of till now; and though he had a theoretical knowledge of the omnipotence of God before, see Job 9:4; yet not a practical experimental knowledge of it; at least not to such a degree as he now had, working upon his heart, bowing his will, and bringing him to a resignation to the will of God; he not only knew he could do all things, but that he had a right to do what he pleased; and that whatever he did he did well and wisely, and in a righteous manner, of which before he seemed to have some doubt. And that no thought can be withholden from thee; either no thought of men, good or bad, of God or of themselves, and so is an acknowledgment of the omniscience of God, and may be an appeal to that; that God, who knows the secrets of men's hearts, knew what thoughts Job now had of God; of the wisdom, righteousness, and goodness of God in the dispensations of his providence, different from what he had before; see Joh 21:17; or rather it may be understood of every thought of God's heart, of every secret purpose and wise counsel of his; which, as they are all well known to him, and cannot be withheld from having effect, or the performance of them hindered, Job now saw and was fully assured that all that had befallen him was according to the sovereign and inscrutable purposes of God, and according to the wise counsels of his will; he knew that not only God could do everything, but that he also did whatever he pleased.
Matthew Henry Bible Commentary
The words of Job justifying himself were ended, Job 31:40. After that he said no more to that purport. The words of Job judging and condemning himself began, Job 40:4, Job 40:5. Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord (Job 42:1), not by way of contradiction (he had promised not so to answer again, Job 40:5), but by way of submission; and thus we must all answer the calls of God. I. He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, Job 42:2. Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth, Ti2 2:25. Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it (Job 23:13), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way. II. He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, Job 42:3. "Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not," that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here, 1. He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished. 2. He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it. III. He will not answer, but he will make supplication to his Judge, as he had said, Job 9:15. "Hear, I beseech thee, and I will speak (Job 42:4), not speak either as plaintiff or defendant (Job 13:22), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," Jam 1:5. Now he is brought to the prayer Elihu taught him, That which I see not teach thou me. IV. He puts himself into the posture of a penitent, and therein goes upon a right principle. In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, Co2 7:9. Such was Job's sorrow for his sins. 1. Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it (Job 42:5): "I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note, (1.) It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear. (2.) When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us (Gal 1:16), and so changes us into the same image, Co2 3:18. (3.) God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest. 2. Job had an eye to himself in his repentance, thought hardly of himself, and thereby expressed his sorrow for his sins (Job 42:6): Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.) It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them. Even good people, that have no gross enormities to repent of, must be greatly afflicted in soul for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart and be in bitterness. Till the enemy be effectually humbled, the peace will be insecure. (2.) Outward expressions of godly sorrow well become penitents; Job repented in dust and ashes. These, without an inward change, do but mock God; but, where they come from sincere contrition of soul, the sinner by them gives glory to God, takes shame to himself, and may be instrumental to bring others to repentance. Job's afflictions had brought him to the ashes (Job 2:8, he sat down among the ashes), but now his sins brought him thither. True penitents mourn for their sins as heartily as ever they did for any outward afflictions, and are in bitterness as for an only son of a first-born, for they are brought to see more evils in their sins than in their troubles. (3.) Self-loathing is evermore the companion of true repentance. Eze 6:9, They shall loathe themselves for the evils which they have committed. We must no only angry at ourselves for the wrong and damage we have by sin done to our own souls, but must abhor ourselves, as having by sin made ourselves odious to the pure and holy God, who cannot endure to look upon iniquity. If sin be truly an abomination to us, sin in ourselves will especially be so; the nearer it is to us the more loathsome it will be. (4.) The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I am undone," Isa 6:5. God had challenged Job to look upon proud men and abase them. "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low." Let us leave it to God to govern the world, and make it our care, in the strength of his grace, to govern ourselves and our own hearts well.