To the Book of Job may all sufferers turn for consolation; for though Job is both covertly and openly reproached by his friends, yet through their words there shine many clear statements of truth, and many just reflections on the wisdom, the goodness, and the wise government of God. The Divine care of the upright is very strikingly affirmed. God's care of the perfect man is -

I. TENDER. God does not "cast away" nor despise him, but gently leads him by the hand, as he will not the evil-doers, helping him as none other can help. To that care we have learnt that we may commit ourselves, forasmuch as he careth for us. The Divine, pitiful, compassionate aid is given to meet the need of the frail man. Not therefore, rudely, or with rough and harsh, but with tender, treatment does help the perfect man. The Divine care for the upright is -

II. CONTINUOUS. He is faithful to them who put their trust in him- He disappoints the hope of the ungodly, but not that of the righteous. As the hypocrite trusted to a spider's web which had no strength, and to the unwatered flag which withered, so the perfect man finds in God a Rock of refuge, steadfast and unchangeable. He ever abides. The immutability of the Divine Name is one of the truest sources of consolation to the weary, the troubled, and sad at heart.

III. The Divine care for the perfect man is further A TRUE CAUSE OF JOY AND GLADNESS. He fills the "mouth with laughing" and the "lips with rejoicing." God gives songs in the dark night of affliction, and brings the true consolation to the sufferer, causing him to shout aloud for very joy. He is a Hiding-place and a Refuge. He is a Spring of water and a Shadow from the heat of the day. He inspires strength to the soul, as with bread he nourishes the body; and comfort to the spirit, as with wine he revives the drooping.

IV. The Divine care for the perfect man, in its retributive judgments, CASTS SHAME UPON HIS ENEMIES. Vindicating the character of his faithful one against the aspersion of his wicked foes, he causes "the dwelling-place" of that wicked one to "come to nought," and the wicked one himself to "be clothed with shame." Thus the Divine care is tender towards his befriended one the poor, frail, but faithful son of man - crowning him with honour and glory, making his crown to flourish, while clothing his enemies with shame and confusion of face. - R.G.

I. THE REAL CONDITION OF THE GOOD. By the real condition we mean the relation of the soul, not to the circumstantials and temporalities of existence.

1. It is a condition in which they will never be deserted of the eternal. "God will not cast away a perfect man." Whatever may be the alternations in the life of the good, whoever may shun and reject them, the Great One will never forsake them. All men, said Paul, forsook me; notwithstanding, the Lord stood by me.

2. It is a condition in which God will inspire them with happiness. "Till He fill thy mouth with laughing, and thy lips with rejoicing." He not only never deserts them, but He always blesses them. He "fills them with joy and peace in believing." Although Bildad did not regard Job as a good man, but on the contrary considered him to be a great sinner and a great hypocrite, he here assures him that if he were good, his Maker would never desert him, but always be with him to inspire him with joy. Goodness is blessedness.

II. THY REAL CONDITION OF THE WICKED. What is the true moral state of the ungodly? It is here given negatively and positively.

1. The negative form. Neither will He help the evildoers. They need help; they are involved in difficulties and exposed to dangers. But He will not help them.

2. The positive form. "They that hate Thee shall be clothed with shame, and the dwelling place of the wicked shall come to nought." The wicked here even hated the godly, but the time comes when they shall be abashed and confounded on account of their enmity. They have frequently here grand "dwelling places," mansions, and palaces as their homes, but all are temporary. They shall come to nought.

(Homilist.).