The hope of gold.
Job here reminds us of the Egyptian 'Book of the Dead,' in which the soul, summoned before its judges, recites a long list of sins, and declares itself innocent of them all. In this chapter the patriarch runs over many kinds of wickedness, and invokes just punishment if he has been guilty of any of them. His self-vindication has been forced from him by the repeated false accusations of his friends. We know that Job was not without the consciousness of sin; but he was not guilty of the crimes and of the great deeds of wickedness which had boon charged against him. Among other evil things, he honestly repudiates resting his hope and confidence in gold.
I. THE FASCINATION OF THE HOPE OF GOLD. This hope has a wide influence over men. It is not by any means confined to the owners of wealth. The poor make too much of' the hope of gold which they covet, while the rich overvalue that which is within their grasp. The passion for gold goes mad at the diggings; but it is found in sober walks of business life. Let us consider its sources.
1. Wide purchasing power. Gold is not sought for its glitter. The old miser who dived his hand into his bags of coins with wild glee is extinct. The modern gold-worshipper is too wise to hoard his money uselessly. But whether the money is spent or not it is held as a potential good. It buys all visible commodities. People come to think that whatever they want can be had for gold.
2. Materialism. The habit of engrossing one's self with earthly things appears to enlarge the value of gold by blotting out of view everything that is above the earth. The heavens are lost sight of, and the universe shrinks into the circle of the objects that can be procured for money.
II. THE FATALITY OF THE HOPE OF GOLD. The fascination is fatal; it lures ruin.
1. It lowers the soul. The worshipper is always being assimilated to his idol. He who adores gold comes to have a heart that is as hard and earthly as the metal he is enslaved to. Thus all the finer spiritual qualities are crushed and quenched, and a sordid appetite for money dominates the inner man.
2. It encourages selfishness. The hope is for one's sell We see this in the frightfully prevalent vice of gambling. The infatuated gambler is intoxicated with an excitement the root of which is pure greed, heartless selfishness. His gains are not productions, adding to the wealth of the world, but simply and solely what can be got out of other people's possessions. His whole profit is made by the loss of other people. Gambling is the most antisocial vice.
3. It leads to crime. Gold is thought more of than truth or duty, or the rights of one's neighbour.
4. It is dishonouring to God. God is the true Hope of his children. When men turn from him to gold they turn to an idol, and are unfaithful to their Lord.
5. It ends in disappointment. Gold cannot buy the best things—peace of mind, purity, love, heaven. Midas is a failure in the end. We must learn to see the limits of the utility of money, and look beyond them for our true hope and confidence in what is better than gold—the unsearchable fiches of Christ.—W.F.A.
The shame of public exposure.
Job asks whether he has hidden his sin, and shrunk from public exposure for fear of the multitude? On the contrary, he has been frank and fearless, daring to face the world because he is true and honest.
I. THE GUILTY MAN IS AFRAID OF PUBLIC EXPOSURE. This is a common feeling. It is "after the manner of men." It was seen in Adam hiding in the garden. Shame follows sin. Guilt creates cowardice. He who held his head aloft in his innocence dares not look on his fellows when he has committed a crime. Every eye seems to follow him with suspicion. His imagination transforms the most unconcerned passerby into a detective. Fear magnifies the importance of trifles, till the smallest events seem to be links in a chain that is dragging the miserable criminal down to ruin. He feels himself caught in a net, and he knows not which way to turn for release.
II. THERE IS NO MORAL WORTH IN THE FEAR OF PUBLIC EXPOSURE. The sinner is not conscious of inward unworthiness, or at least this is not his strongest feeling. All he dreads is public exposure. He is not repentant of his sin; he is only ashamed of its disgrace. Moreover, though he is so fearful of discovery by man, he has no thought that God's eye is on him, and no concern that God disapproves of him. His one thought is of his fellow-men, the opinion of the world. This fear is altogether low and selfish. It does not spring from conscience; it only concerns itself with the consequences of wickedness, not with the wickedness itself. It has no regard for the outraged law; it only thinks of the threatening punishment. That punishment may come in visible penalties. The criminal may have to go to prison or the gallows, or when the mob seizes its victim it may "lynch" him. The terror of a miserable creature who is hiding from the expected vengeance of the people must be an awful agony. Nevertheless, there is nothing to touch the higher nature in this. Possibly, however, the fear is only of a social stigma. The man who had been in a position of honour finds himself an object of universal contempt. The disgrace is unbearable. He bides his head for very shame. He is miserably selfish in his degradation.
III. IT IS A HAPPY THING TO HAVE NO OCCASION FOR THE SHAME OF PUBLIC EXPOSURE. Some men are so sunken in wickedness that they are beneath shame, so familiar with disgrace that they do not feel it. No doubt it would be a step upward for such men to awake to a consciousness of their abject condition. But for those who are not lost to all sense of public decency, it certainly is well to be able to stand out boldly before the world and not dread investigation. Yet even when this can be done there may be misunderstandings that lead to false accusations, or there may be worldly sins that our fellow-men do not condemn. Therefore he who remembers that he has to give account of himself to God will not be satisfied with winning the approval of his fellows, nor cast down to despair if he loses it, so long as he has the smile of his supreme Master. When a man's conscience is clear towards Heaven, he need fear no public exposure. He may meet with social contempt, like the martyrs. But though this may be painful to him, he can be calm and patient, knowing that in the end God will vindicate the right.—W.F.A.