Job 38:17

Have the gates of death been opened unto thee?— It has been objected against the famous passage in the 19th chapter, which we have interpreted of the doctrine of a resurrection, that neither Elihu nor Jehovah, in their determination of the debate, mention any thing of that doctrine; the mention of which, say the objectors, would have rendered every thing plain and easy. Now, in answer to this, let it be observed, that the great question in debate between Job and his friends was, whether this miserably-afflicted man were innocent or guilty. In the conclusion, God himself pronounces him innocent. Here then is a decision made in Job's favour, and, moreover, the question of a providence satisfactorily determined; namely, that great sufferings are not always an argument of great sins; but that a very good man may sometimes be extremely wretched in this life: and what other solution could possibly have been expected? As to God's not mentioning the doctrine of a resurrection, we may ask, for what should it be mentioned? It appears from the text above referred to, that Job firmly believed it; and whether his friends believed it or not, yet they understood what he meant when he urged it, and would not allow it to be decisive of the point in dispute between them; namely, whether Job were innocent or not. But God's pronouncing him innocent, was certainly instead of all other arguments, and must put an end to the controversy at once. It may be proper, however, to observe a few things much to our present purpose, from this speech of the Deity; and, first, that the divine omnipotence as displayed in the works of creation, which is here set down with astonishing sublimity, was an argument, if duly attended to, sufficient to remove all the doubts and perplexities into which these over-warm reasoners had fallen: for if God created all things, he must have a concern for all his creatures; and if he can do all things, he can have no temptation to do wrong; and, therefore, his infinite power gives a certain assurance that he must and will set every thing to rights at one time or another. If he does not do it in this life, he will certainly do it hereafter. And this, no doubt, is the inference which they have left to draw for themselves. But farther yet; the divine omnipotence is likewise a full answer, in particular, to all the objections which have been, or can be made, I think, to the doctrine of the resurrection; and therefore was extremely apposite and proper to confirm Job in the belief of it, and to convince the others, if they doubted or disbelieved it. For the wonders of God's creation, which this speech describes in the most lively colours, is a visible proof and demonstration, how easy such a new creation, as we may term it, (the restoring man again out of the dust, from whence he was taken, and into which he is resolved) must needs be to God. This therefore is an argument which we find very much insisted on by the first apologists for christianity; Minutius Felix, Tertullian, Athenagoras, and others; and with which they answer all the cavils of their heathen adversaries: and I am persuaded that it is an argument which will stand all trials. The next thing in order we shall observe from this speech at present is, that God, by his display of his omnipotence, not only shows Job what large amends he could make good men for all their sufferings in the great day of the resurrection; but hints to him by the question in this verse, that he could as easily do it before; and admit them to what degree of happiness he pleased, immediately upon their dissolution: Have the gates, &c. i.e. "Hast thou looked into Sheol, the intermediate state, the region of departed spirits?" Hast thou seen, says God, how the souls of men are disposed of after death, and how amply the afflictions of good men may be made up to them there? What room then for such complaints as you have now been uttering? This seems apparently the drift of the question. In short, the great lesson that we are to learn from this divine speech, and the decision here put to the controversy, is, that our disputes about the providence of God proceed from ignorance and folly: that the first duty of a creature is to resign himself to the will of his creator; to do his commands with pleasure; receive his dispensations with submission; be thankful to him for the good, and patient under the evil which he sends; to consider life, with its appendages, as the free gift of God; which therefore we should employ in his service, be ready to give freely when he calls for it, and trust him for a future happy state. Peters.