Notes

Pacific Press Publishing Association · Mountain View, California · Jan 18, 1910

THE last argument of Job's three friends is presented in the short discourse of Bildad in chapter 25. It is a last effort to convince Job that he was a sinner and deserving of his condition. Job replies in bitterness. They have neither helped him, nor convinced him of his guilt. As he forgets himself in contemplation of God, sublime indeed are his descriptions of Infinite Power (chapter 26) and his panegyric on wisdom (chapter 28). "He hangeth the earth upon nothing" is clear evidence that the earth in space was understood by the old Idumean emir; and the connection shows that he apprehended the vastness of the universe. The mistake of the old patriarch was his persistent self-justification, provoked by the false accusations of his friends. Elihu's admirable discourse does not seem to help Job much. Then the Lord speaks, not only for Job's sake, but for all who should come after. God's goodness is to be clearly inferred from His power and wisdom. A new experience came to Job. He had heard of God, now he saw Him. Then he prayed for his "friends," and God turned his captivity. It is worth much in our experience when we can truly pray for those who misjudge us. Job's prosperity returned; Satan was defeated, and God vindicated.

THE "behemoth" is thought to be the hippopotamus; the "leviathan," the crocodile.

"EXODUS" means "going out;" and this book is so called because it records Israel's going out of Egypt. It was written about 1451 B.C., but its history began at the close of the patriarchal age. It is the second book of the Pentateuch, or "five books" of Moses. It leaves the simplicity and beauty of patriarchal life among God's children, and conducts us to their congregational and national life.

THE first chapter records the passing of Israel into a new dynasty of Egypt, under which they were treated as despised slaves, as indeed they were. But the persecuting hand of man could not stay the prospering hand of God. The record of Moses' ancestry, birth, and education follows; his belief that he was to be a saviour of his people, the human way in which he attempted it, his failure, and his flight into Midian, where God gave him a postgraduate course in keeping the sheep of Jethro, his father-in-law. Jethro was a God-fearing man, one of many outside of Israel who had the knowledge of the Most High.

GOD'S revelation of Himself, as the Self-existent One, the great I AM, is recorded in chapter 3. That name is God's note in blank to every soul who believes, and he may draw upon it ad libitum to the fulness of God's promises. In response to the unwillingness of Moses to enter upon his work, he is promised the aid of Aaron, who is more conversant with the Egyptian tongue.