Chapter XXXVI (continued, part 4)
lion dies of want at last, and the wJielps, torn from the mother, are scattered, and the race becomes extinct. 13. a tiling—Hebrew, a word. Elipliaz confirms his view by a Divine declaration which was secretly and unexpectedly imparled to him. a little lit.,awhisper. Implying the still silence around, and that more was conveyed than articulate words could utter (ch. 26. 14; 2 Corinthians 12. 4). 13. In thoughts from the visions—[So Winer and English
Version.'] Whilst revolving night visions previously made to him (Daniel 2. 29). Rather, " In my manifold (Hebrew, divided) thoughts, be/ore the visions of the niglit commenced;" therefore not a delusive dream (Psalm 4. 4). [Umbkeit.] deep sleep—(Genesis 2. 21; 15. 12). 16. It stood still—At first the apparition glides before Ellphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur; not {English Version): there was silence : For in 1 Kings 19. 12, the voice, as opposed to the previous storm, denotes a gentle, still murmur. 17. mortal mnn ... a msLti—Two Hebrew words for man are used ; the first implying feebleness ; the second his strength. Whether feeble or strong, man is not righteous before God. 17. more just than God . . . more pure than his Maker But tliis would be self-evident without an oi'acle. 18. folly Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2 Pet<»r 2. 4), and at best is but the holiness of a creature. FoUy is the want of moral consideration. [UMnREiT.] 19. houses of clay— (2 Corintliians 5. 1). Houses made of sun-dried clay bricks are common in tlie
Eii!!t; they are easily washed away (Matthew 7. 27). JIan's foundation is tills dust (Genesis 3. 19). before the moth 'R.^Wx^T , as before the 7)ro/7i, which devours a garment (ch.
19) quoted this clause with the formula establishing its inspiration, it is written. He cites the exact Hebrew words, not as he usually does the LXX. Greek version (Psalm 9.
IS. 38; Psalm :W. 11 ; Isalali 50. 9). Man. who cannot, in a physical point of view, stand before very mo//i, surely cannot, in a moral, stand before God. 20. from morning to evening—Unceasingly; or, lietter, between the morning and evening of one short da]/ (so Exodus 18. 14; Isaiah .S8. 12). "They are destroyed ;" better, " they would be destroyed,"
15). Haman was hanged on the gallows he prepared for Mordecai (Esther 5. 14; 7. 10). The wise the cunning, is carried headlong—Their scheme is precipitated before it
is ripe. 14. Judicial blindness often is sent upon keen men of the world (Deuteronomy 28. 29; Isaiah 59. 10; John
If God withdrew His loving protection. Therefore man must not thlnlc to be holy before God, l)ut to draw holiness and all things else from God {v. 17.) 21. their e:iccellency —rPsiilm .SO. U: 1J(>.4; 1 Corinthians 13.8). But Umbreit, by an Oriental image from a bow, useless, because unstrung. "7'heir nerve or .'string wouUl be torn away." Michaelis, better in accordance with v. 19, makes the allusion be to the cords of a tabernacle taken down (Isaiah 33. 20). they die, even without wisdom—Rather, "They would
9.39). \5. From the sivord which proceedeth from their mouth (Psalm 59. 7 ; 57. 4). 16. the poor hath hope—of the interposition of God. Iniquity stoppeth her mouth (Psalm 107. 42; Micah 7. 9, 10; Isaiah 52. 15). Especially at the last day, through shame (Jude 15; Matthew 22. 12). The mouth was the offender (v. 15), and the mouth shall then be stopped (Isaiah 25. 8) at the end. 17. happy—Not that the actual sufTering is joyous; but the consideration of the righteousness of Him who sends it, and tlie end for which
perisli, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, whicli alone save man from ruin. [Umbreit.1 Rengfi. shows from Scripture, that God's holiness (Hebrew Kadosh) comprehends all his excellenrles and attributes. De Wette loses the scope, in explaining It, of the .shortness of man's life, contrasted with the angels "before they have attained to wisdom."
It is sent, make It a cause for thankfulness, not for complaints, such as Job had uttered (Hebrews 12. 11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job
is guilty. Paul seems to allude to this passage in Hebrews
12. 5; so James 1. 12; Proverlis 3. 12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It
is Elihu alone (32.-.37.) who fully dwells upon the truth, that atniction is mercy and justice in disguise, for the good of the sufTerer. 18. lie maketh sore, and bindeth uj>— (Deuteronomy 32. 39; Hosea 6. 1 ; 1 Samuel 2. 6). An image from binding upn wound. The healing art consisted much at that time in external applications. 19. in six . . . yea, In seven—(Proverbs 6. IB; Amos 1. 3). The Hebrew idiom fixes on a certain number (here six), in order to call attention as to a thing of importance; then increases the force by adding, wltli a yea, nay seven, the next higlier number; here seven, the sacred and perfect number. In all possible troubles; not merely in the precise number seven. 30. power—(Jeremiah 5. 12). Hebrew, hands, of the sword —(Ezekiel 35. 5, Margin) Hands are given to the sword personified as a living agent. 21.. (Psalm 31. 20; Jeremiah 18,
Ver. 1-27. Eliphaz's Conclusion from the Vision.
1. if there he any, &c.—Rather will He (God) reply to thee? Job, after the revelation Just given, cannot be so presumptuous as to think God or any of the holy ones (Daniel 4. 17; angels) round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint. 2. wrath . . . envy—Fretful and passionate complaints; Buch as Ellphaz charged Job with (ch. 4. 5; so Proverlis 14.
80). Not, tlie wrath of God killeth the foolish, and His envy, Ac. 3. the foolish—The wicked, I have seen the sinner spread his roots wide In prosperity, yet clrcumBlanceii ruddenly occurred which gave occasion for his
18.) iVwrtp (Psalm 73. 9). 22. famine tliou shalt langli— Not, in spite of destruction and famine, which is true 313
Rejily of Job to Eliphaz JOB VI. He Eeproveih his Friends Jor Uiikindnesi,
(Psalm 42.3; 80.5; 102.9). No wonder, then, I complain.
CHabnkkuk 3. 17, 18), though not the truth meant by
8. To desire death is no necessary proof of fitness 'or death. The ungodly sometimes desire it, so as to e.scap« troubles, without thought of tlie hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will. 9. destroy lit., grind or crusli llsaiah
Eliplia/,, but because those calamities shall not come upon
thee. A diflinent Hebrew word from that in u. 20; there, famine in general; here, the languid state of those wanting proper nutriment. [Baunes.] 23. in league -M-itU tlie stones of t5ie licld—They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits. Spoken in Arabia Dcserta, where stones abounded. Arabia, derived from Arabah—a desert plain. The first clause of this verse answers to the first clause of verse 22; and the last of this verse to the last of that verse. The full realization of this
3. 15). let loose Ikis liand—God had put forth His hand only so far as to wound the surface of Job's flesh (ch. 1. 12; 2.6); he wislies that hand to be let toose, so as to wound deeply and vitally, eut me off—Metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Isaiah 38. 12). 10. I woitld harden myself—Kather, "I would exult in tlie pain,
is yet future (Isaiah a5. 23, 25; Hosea 2. 18). 3*. Know— "Thou slialt rest in the assurance, that thine haljitation
" if
1 knew that that pain would hasten my dealli. [Gesenius.] Umbi^eit translates the Hebrew oi "Let Him not spare," unsparing; and joins it with pain. The English Version is more vivid, concealed—I have not disowned, in word or deed, the commaiuls of the Holy One (Psalm 119.46; Acts 20.20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called the Holy One, to imply man's reciprocal obligation to be holy, as He is holy (Levil^icus 19.2). 11. What strengtli have I, so as to wan'ant the hope of restoration to health? a hope which Eliphaz had suggested. And what but a miserable end of life is before me, t/iat I should desire to prolong life f [Umbkeit.] UMBKElTand Rosenmuller not so well translate the last words to be patient. 12. Disease had so attacked him, that his strengtli would need to he hard as a stone, and his flesh like brass, not to sink under it. Put he has only llesh, like other men. It must, theret'ore, give way ; so that the hope of restoration suggested by Eliphaz is vain (see Note 5, 11). 13. Is not my helpinme !—The interrogation is better omitted. " There
is the abode of peace; and (if) thou numljerest thine herd, thine expectations prove not fallacious." [Umbkhit.] Sin does not agree with the context. The Hebrew word— miss a mark, said of archers (Judges 20. 16). The Hebrew
for "habitation" primarily means the fold for cattle; and
for "visit," often to take an account of, to number. "Peace"
is the common Eastern salutation; including inward and
outtvard. prosperity. 25. ass tlie grass—(Psalm 72. IG). Prop-
erly, herb bearing seed (Genesis 1. 11, 12). 30. in ftUl age Bo full of dafjs (12. 17; Genesis 35. 29). Not mere length of years, but ripeness for death, one's inward and outward
full development not being prematurely cut short, is denoted (Isaiah 65. 22). Thou shall come, not lit., but expressing willingness todie. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (Psalm 91. 16; Exodus 20. 12), and premature death the lot of the wicked (l^alm oo. 23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (Isaiah 57. 1). The good are compared to wheat (Matthew 13. 30). cometli in—lit., ascends. The corn is lifted, up off the earth and carried home; so the good man "is raised into tlie lieap of sheaves." [UiMKP.EiT.] 91. Searclied It . . . for tliy good— lit., /or thyself {Vasdm.
is no help in me I " For " wisdom," deliverance is a bettei rendering. "And deliverance is driven quite from me." 1+. pity—A proverb. Charity Is the love whicli judges indulgently of our fellow-men: it is put on a par with truth in Proveri)s 3.3, for they together form the essence of moral perfection. [Umbreit.] It is the spirit of Ohristianity (1 Peter 4.8; 1 Corinthians 13.7; Proverbs 10. 12; 17.
] 1 1. 2 ; Proverbs 2, 4 ; 9. 12).
CHAPTER VI. FIRST SERIES CONTINUED.
17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsakelh (renouncethO the fear of the Almighty (James 2. 13). I't. Those whom 1 regarded as my brethren, from whom 1 looked for lailhlulness in my adversity, have disappointed me, as the streams failing from drought; wadys of Arabia, rilled in the winter, but dry in the summer, which disappoint the caravans expecting to lind water there. The fulness and noise of these temporary streams answers to the past
Ver. 1-30 Reply of Job to Eliphaz. 2. thorouglily weiglied— Oil that, instead of censuring my complaiuls when thou oughtest rather to have sympal hi zed with me, thou wouldest accurately compare together my .lorruw, and my misfortunes ; these latter outweigh in the Ixilnnce the former. 3, tSiesnnd—(Proverbs 27. 3). are swallowed lip—See Margin. So Psalm 77. 4. I5ut Job plainl.v is apologizing, not for not having had words enou<//i, luit for having spoken too //if c/i and loo boldly ; and the licl/rew
l.iige and loud professions of my frii'iuls ; their dryness
111 summer, to the lailureof the Irieiidsliip when net ded. The Arab proverb says of a treacherous friend, "1 trust not In thy torrent" (Isaiah 58. 11, Margin). 8trM«ms of hrooks— llatlier, "the brook in the ravines which passes away." II has no perpetual spring of water to renew it (unlike "the louulain of living waters,'' Jeremiah 2. 18; Isaiali 33. 16, at the eiidl; and thus passes away as rapidly as It arose. 10. blackish lit.. Go as a mourner in black
is, to spea/c rashly. (Umtsueit, Gesenius, IIosenmullkr.] "Therefore were my words so rasJi." 4. arrows . . . within me have pierced me. A poetic image rcpre.sentIng the avenging Almighty armed with bow and arrovi's (Psalm 3S. 2, 3). Here the arrows arc poisoned. Peculiarly appropriate, in reference to the burning pains which iieneU'ated, like poison, into the inmost /)r(/7.s—("spirit ;" as contrasted witli triKre surface flesh ivounds) ot Job\ Ijody. set tliemselvcs in nn'ay—A military image (Judges 20.
clotliing (Psalm 31. 14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, ih'sceiidiiig from the mountains into the valley. In the ne.vt clause, the snow dissolved is, ill the poet's view, hid. In the Hood. [Umbueit.] 17. wax warmRather, at (he time when, (^liut they soon) [Umbkeit], " they become narrowei- {How in a narrower hn\),they are
33). All the terrors which the Divine wrath can muster are set in arr.ay against me (Isaiah 42. 13). 5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissalls-
fled when well supplied with food. The braying of the one, and the lowing of the other, prove distress and want of palatable food. So, Job argues. If he comiilanis. It
Is not without cause; viz., his pains, which are, as It
silent (cease to flow noisily); In the heat (of the sun)
Wt'.ve, disgusting food, v/h\ch God feeds him with—end of verse 7. lJut he should have remembered a rational being fihould evince a better spirit than the brute. 0. iinBnvoury—Tasteless, Insipid. ISidt is a chief necessary of Vie to an lOastern, whose food is mostly vegetable, tlic wMtc— lit., spittle (I Samuel 21. 13), which the wliite of an egg reseml)les. 7. To tnueli is coni raslcd with meat. "My
t hey are consumed or vanish out of their place. Kirst the slieain flows more narrowl.v—then becomes silent and
still; at length every trace of water disappears b.v evaporation under the hot sun." [Umbkeit. | 18. turned asideliather, Oiravans (Hebrew travellers) turn aside from their way, by circuitous rout(>s, to olitain water. Tlu^y luul seen iho. brook In spring full of water: and now In the suninier heat, on their weary Journey, they lui ii oti thelr
taste refused even to touch It, and .yet am I fed wllli such meat of sickness." Tlie second clause lit., Is, "Such Is like the sickness of my food." The natural taste abhors even to touch Insipid food, and such forms my nourishment. For my sickness Is like such nauseous food. [U/MituKiT.] 314
roail by a devious route to reach the living waters, which
tliey remembered with such i)leasui<'. Hut, when " they go," It ls"i/ito a desert." [NoYES and Umbuicit.] NotM Knglish Version, "They go to nothing," which would be a
/oi'.s Reproof Cuntinued. JOB VILHe Excuses his Desire for Death,
matter. .30. Will yon say that my guilt lie" in the organ of speech, and will you call it to accounf or is it that my taste (palate) or discernment is not capable to fcn-ni a judg' ment of pervei-se things f Is it thus you will explain the fact of my having no consciousness of giult ? [Um bkeit j
tame rppetition of tlie drying up of the waters in v. 17;
Insteiui of waters, tliey find an "empty xvildcrnenn and, not liavinf? strength to regain their road, bitterly disappointed, Ifu'i/ perish. The terse brevity is most expressive.
19. flit t^oop^4— t. e.. Caravans. Tcma, north of Arabia Deserta. near tlie S.yrian desert; called from Tenia son of Ishmael (tienesis 25. 15; Isaiah 21. 14; Jeremiah 25. 23). Still
80 ealled by the Arabs. Verses 1!), 20 give another picture
Vcr. 1-21. .loB Excu.SES His De.sire for Death. 1. appoii>te<I time—Better, warfare, har<l conflict with evil
»f the mortitieation of disappointed liopes, viz., those of
the caravans on the direct road, anxiously awaiting the return of (heir companions from the distant valley. The Tnenlion of the locality whence the caravans came gives living reality to the picture. Sheba refers here not to the marauders in Nortli Arabia Deserta (ch. 1. 15), but to the merthf^nls (Kzekiel 27.22) in the soiUh, in Arabia Felix or Vemei.. "afarolf" (.leremiah 6.20; Matthew 12.42; Genesis
(HO in Isaiah 40.2; Daniel 10. 1; an<l cii. J 1. 14); translate it appointed time (ch. 14. 5, 13 ; Psalm 39. 4). Job reverts to t he sad picture of m.an, however great, which he had drawn
(ch. 3. 14), and details in this cliapter the miseries which his friends will see, if, according to liis request(ch. (i. 28), they will look on him. Even the Christian soldier, " warring a good warfare," rejoices when it is coiiiplcted (1 Timothy 1. 18; 2 Timothy 2.3; 4.7,8). a. earnestly <lesiretU Hebrew, pants for the (evening) shadow. Kasterns measure time by the length of their shadow. If the servant longs for the evening when his wages are i)aid, wiiy may not Jolj long for the close of his hard service, when he shall enter on h\»rewardf This proves that Job did
1 2.S\ Caravans are first mentioned (Genesis 87. 25) ; m^n needed to travel thus in companies across the desert, for defence against the roving robbers, and for mutual accommodation. "Tlie companies waited for them," cannot refer to the caravans irho liad gone in quest of tlie waters
for V. 18 describes their utterdestruction. !iO. lit. , each liad hoped, viz., Iliat their companions would find water. The greater had been their hopes the more bitter now their disappointment; th<;i/ came thither, to the place, and were ashamed : lit., t\\e\v eountrnances &»»«, an Oriental phrase lor the shame and consternation of deceived expectation. So as/iavied as to disappointment (Romans 5. 5;. 31. As the dried-up brook is to the caravan, so are ye to me, viz., a notliing; ye might as well not be in existence. [UmBREIT.] The Margin, like to them or it (viz., the waters of
not, as many maintain, regard the grave as a mere sleep.
3. Months o/ comfortless misfortune. "I am made lo pos-
sess," lit., to be heir to. Irony. 2'o 6f heir to, is usually a matter of Joy; but here it is the entail an involuntary and dismal inheritance. Months, for days, to expri-ss its long duration. Aj>pointcd, lit., they have numbered lo me ; marking well the unavoidable doom a.ssigned to liim. 4-.
Lit., " when shall be the.flight of the night?" [Gesenius.] UMBitEiT, not so well, "the niglit is long exlended:" lit., measured out: so Marg. 5. In elephantiasis maggots are bred in tlie sores (Acts 12.23; Isaiah 14. 11). cloils of diist — liillhcr, a o-ust of dried filth and accumulated corruption
tlie brook), is not so good a reading, ye see, aixl are afraid—Ye are struck aghast at the sight of my ini.sery, and ye lose presence of mind. .Tob iiuts this mild construction on tlieir failing to relieve him with atl'e(ttionate consolation. And yi^t I did not ask you to bring me a
(ch. 2. 7, S). iny skin Is broken and loatlisome—Halher, comes together so as to heal up, and again breaks out with running matter. [GE.SENIUS.] More simply the Hebrew is, " My skin rests (for a time) and (again) melts away" (Psalm
gift ; or to pay for me out of your substance a rervard (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment. !23. the mlglity
'I'lie oppressor, or creditor, in whose power the debtor was. [IlMliKEIT.] ii4:,-i5. Irony—If you can teach me the right view, I am willing to be set right, and hold my tojtg-ue; and
oS. 7). 0. (Isaiah 38. 12.) Every day like the weaver's shut-
tle leaves a thread behind; and each shall wear, as he weaves. But Job's thouglit is, that his days must swiftly be cut otr as a web ; without hope, viz., of a recovery and renewal of life (ch. 14. 19; 1 Chronicles 29. 15). 7. Address to God. Wind, a picture of evanescence (Psalm 78. 39). sitall no more see—Rather, "shall no more return to see good." This change from the dilferent wish in cli. 3. 17, &c., is most true to nature. Pie is now in a softer mood; and a beam from former days of prosperity falling upon memory, and the thonglit of the unseen world, where; one
to be made to see my error. Buc then if j'our words be really the right words, liow is it that they are so feeblef " Yet how feeble are the words of what you call the right view." So U\e Hebrew is used (in Micali 2.10; 1.9). The
Kngli.ih Version, "How powerful," &c., does not agree so well with the last clause of the v. "And what will your argulngs reprove?" lit., " the reproofs which proceed from you;" I he emphasis is on you ; you may find fault, who are not in ni.i/ situation. [Umbreit.] 26. Do you imagine, or mean, to reprove words, and (to reprove) the speeches of one desperate, (which are) as wind, mere notliings, not to be so narrowly taken to task ? Umbueit not so well takes the Hebrew for as wind, "as sentiments;" m.iking formal .Kntiments antithetical to mere speeches, and supplying, not the word "reprove," but "would you regard," from the first clause. 2T. " Ye overwhelm :" lit.., "j/e cawse (supply, your anger) [Umbreit], a. net, viz., of sophistry |Noyes and ScnUTTENS], lo fall upon the desolate (one bereft of help, like tlie fatherless orphan) ; and ye dig (a pit) for your friend," i.e., try to ensnare him, to catch him in the use ,of unguarded language. [Noye.s.] (Psalm .57. 0); metaphor from hunters catching wild beasts in a pit covered with l)rushwood to conceal it. Umbreit from the Syriae, and answering to his interpretation of the first clause,
is see7i no more (v. 8), drew from him an expression of regret at leaving this world of light (Ecclesiastes U. 7). So llezekiah (Lsaiah 38. U). Grace rises above nature (2 Corinthians 5. 8). 8. The eye of him who beholds me [present, not past English Veision], i.e., in the very act of beholding me, seeth me no more. "Thine eyes (are) upon me, and I am not?" He disappears, even while Ood is looking upon him. Job cannot survive the gaze of Jehovah (Psalm 104. 32; Revelation 20. 11). Not " Thine eyes seek me and I am not to be found;" for God's eye penetrates even to tlie unseen world (Psalm 139. 8). Umbreit unnaturally takes Thine to TCier to one of the three friends. 9. (2 Samuel 12. '23.) the grave—The Sheol, or place of departed spirits, not disproving Job's belief in tlie resurrection. It inei'ely means. " He shall come up no more" in the present order of things. 10. (P.salm 103. Ifi.) The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a tlieme of sorrow. Grace overcomes this also (Luke 18. 29 ; Acts 4. 34). 11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, therefore I, at cdl events, express self-elevation. [Umbreit.] 13-14:. Why doest thou deny me the comfort of care-assuaging sleep ? Why .nearest thou me with fright-
lias " Would you be indignant against your friend ?" The Hebrew in ch. 41. 6, means to feast vpon. As the flrst cl.'iuse asks, " Would you catch'him in a net f" so this follows up the Image, "And would you next feast upon him, and his
miseries?" So LXX. 28. be content—Ratlier, 6p ptowed
to—look. Since you have so falsely judged my words, lock upoti me, i.e., upon my countenance: for (it is evident before j'our faces) if J lie; my countenance will betray me. If I be the hypocrite that you suppose. 39. Return— Ilather, retract your cliarges : " Let it not be iniquity ;" i. e.,
ful dreamsi Am I, then,« sea (regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who th(^refore curbs his violence) (Jeremiah 5. 22)? or a whale (or some other sch monster) (Isaiah 27. 1), that thou
'. retract ) thai injustice may not be done me. Y'ea retract, " my righteousness is in it;" i.e., my right is involved iu this
Firi^l Speech of Bildad, JOB VIII. more Severe than that of ElipkaL
It the first und chief anxiety (Psalm "8.34; Hosea 5.15," Isaiah 26. 9; Proverbs 8. 17; 13. 24). 6. " He would awake for thee," i.e., arise to thy help. God seemed to be asleep towards the sufferer (Psalm 35. 2.3; 7. 6; Isaiah 51. 9). make . . . prosperous—Restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt. 9. thy beginning The beginning of thy new happiness after restoration, latter end—(ch. 42. 12 ; Proverbs 23. 18). 8, 9. The sages of the olden time reached an age beyond those of Job's time (Note 42. 16); and therefore could give the testimony of a fuller experience, of yesterday— /. c, a recent race. We know nothing as compared with them, from the brevity of our lives. .So even Jacob (Genesis 47.9). Knowledge consisted then in the results of observation, embodied in poetical proverbs, and handed down by tradition. Longevity gave the opportunity of wider ol)servation. a shadow-(Psalm 144. 4; 1 Chronicles 29. 15). 10. teach thee—(ch. 6. 24), had said, " Teach me." Bildad, therefore, says, Since you want teacliing. Inquire of the fathers. They will teach thee, utter words—more than mere speaki ug
needest thus to watch and curb mcf The Egyptians "wiitolied" the crocodile most carefully to prevent its doing iniscliiel'. 14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned ail night visions to God. 15. Umbkkit trans-
lates, "So that I could wish to strangle mj'self—ilead by my own liands." He softens this idea of Job's harboin-ing the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror next verse, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps tlie meaning is simply, " Wy soul chooses (even) strangling (or any violent death) rather than my life" (lit., mij bones) (Psalm
35. lOj; r. p., rather than the wasted and diseased skeleton,
left to him. In this view, "I loathe it" (v. l(i) refers to his
life. 16. "Let me alone;" i. e., cease to afHict me for the few and vain days still left to me. 17. (Psalm 8. J ; Itt. 3.) Job means, " What is man that thou shouldest makelnm of so much importance, und that thou shouldst expend such attention (heart-thought) upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose In trial. David uses the same words in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest In the man Christ .Tesus still more may use them. 1^. With each new day (Psalm 73. It). It is rather God's m' rcies, not our trials, that are " new every morning" (Lamentations 3. 23). The idea is that of a shepherd taking count of his flock every morning, tosee if all are there. [CoccEius.] 19. "How long (like a jealous keeper) wilt thou never take thine eyes off (so the Ileb. for depart from) me? T'^or let me alone for a brief respite" (lit., so long as I take t • stvallow my spittle). An Arabic proverb, like our,
" put forth well-considered words." out of their heart From observation and reflection. Not merely, from their mouth: such as Bildad insinuates, were Job's words. Verses 11,12,13 embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between tlie ungodly and the paper-reed is, 1. The luxuriant prosperity at first; and, 2. The sudden destruction. 11. rush Rather papcr-reed : the papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived fi om it). It and the flag or bulrush grow only in marshy places (such as are along the Nile). So the godless thrive only in external prosperity ; there
is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants. 12. notcutdown —Ere It has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herljs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly sp.ated in their possessions. fUMniu'.fr.] (Psalm ir2. in.) 13. paths—So ways (Proverbs 1.
till I draw my breath. 80. "I have sinned (I grant); yet what sin can I do against (to: ch. 3'>. 6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? (Yet thou art one who hast men ever in view, ever ivatchest them)—
thou Watcher (v. 12; Daniel 9. 14), not as English Version, Preserver [Gese'Sivs] of men." Job had borne with patience his trials, as sent by God (ch. 1.21; ch.2. lOi; only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the Divine nature, set roe ns a mark—Wherefore dost thou make me thy point (f attack? i.e., ever assail me with m-w pains. [Umbreit.] (Lamentations 3. 12.) 21. for now— very soon, in the morning—Not the resnrreetion ; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. Tlie reason why God does not give an immediate sense of pardon to awakened sinners is, they think they have a claim on God for it.
19). all that forget God—The distinguishing trait of the godless (Psalm 9.17; 50.22). 14. cut oft—So Gesknius. Or, to accord with the metaphor of the spider's liouse, "The confidence (on which he builds) shall be laid in ruins" (Isaiah 59. 5, 6). 15. he shall hold If fast—Implying his eager grasp, when the storm of trial comes. As the spider "holds f;ist" by its web; but with this difl'crence, the light spider Is sustained by that on which it
rests, the godless Is not by the thin web on which he
rests. The exi)ression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is Ilne-si)un, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as4he spider's web."
CHAPTER VIII. FIKST SERIES.—FIUST SPEECH OF nH.»An, MORE SEVERE
ITi. before the sun— i. e.. He (the godless) Is green only
AND COARSE THAN EI. "HAZ. Ver. 1-22. The Address of Bildad. 3. like n . . . •wind—Disregarding restraints, and daring against God. a. The repetition of pei-vert gives an emphasis galling to Job (ch. 31. 12). "Wouldest thon have God (as thy words imply) pervert Judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings. 4. If— Rather, "since thy children have sinni'd against Him, and (.vi'nce) He has cast thetii away for (//cbreiv, by lite hand of) their transgressions, (Yet) if thou wouldest seek unto God, &c.. If thou wert pure, &e., surely (even) now He would awake for thee." UiMiiHEiT makes Iheapodosls to, "since thy chllilrcn," Ac., begin at " He has east them away." Also, Instead of/or " H(> gave them up to < lit., into the hand of) their own guilt." liildad expresses the Justice of God, which Job had arralirned. Thy children hav<; sinned, God leaves them lo the consequence of their sin. Most cutting to the heart of the bereftved father. 5. »cck unto God bctlnieH—Kai-ly. Maive 31G
tiefnre the sun rises; but he cannot bear Its heat, and withers. So succulent plants like the gourd (Jomih 4. 7, S). But the wldespreadlng In the garden does not quite accord with this. Better, "in sunshine;" tlie sun repre-* Renting the smiling fortune of the hypocrite, during wlilch he wondrously progresses. [tTMnRi''.iT.] The image
Is that of n'feds growing In rank luxuriance, and spreading over even heaps of stcnii'sand walls, and then being speedily torn away. 17. seeth the i>l»<-t' of utonrs—lfe-
breir, " the house of stomas ;" i.e., the wall surrounding the garden. The parasite i)lant, in ereejiing towards and over the wall—tlie utmost hound of the gardenis said figuratively to "see" or regard It. 18. If He (God) tear him away {Kngli.sh Version, destroy; \iro\^vv\y ,totear away rapidly and violently) fi'om his place, " then it (tluplace personified) shall d(Miy him " (Psalm 103. 16). The very soil t« ashamed of the weeds lying withered on Its surface, as though It nr-ver had been connected with tlicMU. .So, when the godless falls from prosperity, his nearest friends dls-
Reply of Job to Bildad. JOB
IX. No Contending with God,
• own hlra. 19. Bitter Irony. The hypocrite boasts of
and was therefore &fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is JVimrod (the exceedingly imjnous rebel) among the Assyrians ; Orton among the Greeks. Sabaisra (worship of tlie heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Genesis 10.9,10). Pleiades lit., "the heap of stars;" Arabic, "knot of stars." The various names of this constellation in tlie East expresses the close union of the stars in it (Amos 5. 8). chambers of the south—The unseen regions of the southern hemisphere, with its own. set of stars, as distinguished from tliose just mentioned of the northern. The true structure of the earth is liere implied. 10. Repeated from Kliphaz, ch. 5.9. 11'. I see Him not: He passeth on—The image is that of a howling wind (Isaiah 21. 1). L>ke it when it bursts invisibly upon man : so God is felt in the awful effects of His wrath, but is not seen (John 3.8). Therefore, reasons Job, it ia impossible to contend with Him. 13. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ecclesiastes 8. 4; Daniel 4,
Joy. This then is his "joy " at tlie last, and out of tlie eartb- -Otliers immediately, who take the place of the man thus punished. Not jrocZ?^ men (Matthew 3. 9). For
"tire place " of the weeds is among stones, where the gardener wishes no plants. But, un(/odly ; a fresh crop of
weeci* always springs up in the hooiu of those torn up: there is no end of liypocrites on earth. [Umbkeit.] 30. Bildad regards Job as a righteous man, wlio lias fallen
Into sin. "God will not cast otT for ever a perfect" (or godly man, such as Job was), if he will only repent.
* Tliose alone who persevere in sin God will not help" {Hebrew, take by the hand; Psalm 73. 23; Isaiah 41. 13; 42.
8) when fiillen. 31. Till—lit., " to the point tliat;" God's
blessing on thee, when repentant, will go on increasing
to the point that, or until, &c. aa. The haters of Job are the wicked. They shall be clothed with sliame (Jeremiah
3. 25 ; Psalm 35. 26 ; 1U9. 29), at the failure of their hope, that Job would utterly perish, and because they, instead of him, come to nauglit.
CHAPTER IX,
3'j). 13. If God—Ratlier, "God will not witlidraw His ar.Ksr," t. e., so long as a mortal obstinately resists. [UmBREIT.] tike proud helpers The arrogant, wlio would help one contending witli tlie Almighty, are of no avail against Him. 14. How much less shall II—Wlio am weak—seeing that the mighty have to sloop before Him. Clioose words (use a ivell-chosen speech, in order to reason) with Him. 15. (Ch. 10. 15.) Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1 Corinthians 4.4). 16, 17. "I would not believe that He had liearkened unto my voice, who breaketh me (as a tree stript of its leaves) with a tempest." ly. Umbkeit takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saithhe) behold! wliat availeth justice? Who will appoint me a time to plead ?" (So Jeremiah 49.
FIRST SERIES.
Ver. 1-35. Reply of Job to Bildad. 3. I Iti»ow that
It is so—That God does not " pervert justice " (8. 3). But (even though I be sure of being in the right) how can a mere man assert ills right—(be just) with God. The gospel answers (Romans 3. 26). 3. If He (God) will conleud with him—iii., " deign to enter into judgment." he cannot answer, &c.—He (man) would not dure, even if he had a thousand answers in readiness to one question of
God's, to utter one of them, from awe of his Majesty. Hebrew, Wise in heart (understanding) ! And miglity in power ! God confounds the ablest arguer by His wisdom, and the mightiest by His power, hardened—viz., himself, or his »iec/k (Proverbs 29. 1); i.e., defied God. To prosper, one must fall in with God's arrangements of providence and grace. 5. and they know not—Hebrew for " suddenly, unexpectedly, before they are aware of it " (Psalm
19). Tlie last words certainly apply better to God llian to Job. The sense is substaniially the same if we make "me," with English Version, apply to Job. The "lo!" expresses God's swift readiness lor battle when challenged. 30. it—(ch. 15. e ; Luke 19. 22) ; or " Ae," God. 31. Lit., here (and in d. 20). "I perfect! I should not know my soul! I would despise (disown) my life;" t.e.. Though conscious of Innocence, I should be compelled, in contending with the intlnite God, to ignore my own soul and despise my past life as if it were guilty. Li^'OSE.v.MULLEii.] 33. one thing—"It is all one; whether perlect <.>v wicked—He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufl'erlngs here do not prove great guilt (Luke 13.1^; Ecclesiastes 9.2). 33. If— Rather, " While (His) scourge slays suddenly (the wicked, v. 22), He laughs at {disregards ; not derides) the pining away of the Innocent." The only dllt'erence, .says Job, between the innocent and guilty is, the latter are slain by a sudden strolie, the former pine away gradually. The translation, " trial," does not express the antithesis to "slay suddenly," as "pining away" does. [UMliitEiT.] 34. Referring to righteous judges, in antithesis to "the wicked" in the parallel first clause. Whereas the tvickcd oppressor often has the eartli given into his hand, the righteous /i(t/(7C« are led to execulio' , culprits had their /acc.v covered preparatory to execution (Esther 7.8). Thus the contrast of the wicked and rigliteous here iinsweis to that in v. 23. It not, where and wlioT If God be not the cause of these anomalies, u'here is the cause to be found, an<l J(7/o is hef 35. a post—A courier. In the wide Persian empire such couriers, on dromedaries or on foot, were enii)loyed to carry the royal commands to the distant provinces (Esther 3. 13, 15; 8. 14). My days are not lilce the slow caravan, but the fleet post. The days are themselves poetically said to see no good. Instead of Job in them (1 Peter 3. 10). 30. swift ships—Rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (Isaiah 18.2). 38. The apodosis to 27—" If I saj', &c." " I still am afl-aid
35. 8); "at unawares;" //eftrew, wiiich he knoweth not of (Joel 2. 14; Proverbs 5. 6). 6. The earth is regarded, poeti-
cally, as resting on pillars, which tremble in an earthquake (Psalm 75. 3; Isaiah 24. 20). The literal truth as to tlie earth
is given (26. 7). 7. Tlie sun, at His command, dotli not rise
viz., in an eclipse, or the darkness that accompanies earthQuakes (u. 6). sealeth up i. e., totally covers, as one would
seal up a room, that Its contents may not be seen. 8. spreadcth out—(Isaiah 40. 22; Psalm 104. 2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord ! Better, tlierefore, " Who bowelh the heavens alone," without help of any other. God descends from tlie bowed-down heaven to the earth (Psalm
18. 9). The storm, wherein the clouds descend, suggests thislmage. In the descent of the vault of heaven, God has come down from His high throne, and walks majestic over the mountain waves {Hebrew, heights), as a conquei-or taming their violence. So tread upon (Deuteronomy 33.
29; Amos 4.13; Mattliew 14.26). The Egyptian hieroglyphic for impossibility is a man walking on wave.s.
9. maketh—Rather, from the Arabic, covereth up. This accords better with tlie context, whicli describes His boundless power as controller rather tlian as creator. [Umureit.] Arctunis—The great bear, wliich always revolves about the pole, and never sets. The Chaldeans and Aral)s, early named and grouped in constellations the stars; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distincti<m of seasons. Brinki.ey, iiresiiming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal conslellalions of spring and autumn In Job's time, calculates, l)y the precession of equinoxes, the time of Job to l)e 818 years after tlie deluge, and 1S4 before Abraham. Orion— Ilehri-w, the fool; in ch. 38.31 lie appears fettered with "bands." The old legend represented this Star an a hero, who presumptuously rebelled against God,
JoVs Reply to Bildad Coniinued. JOB X, XI. First Speech of Zophar,
of all my sorrows (returning), for I know that thou wilt (dost) not (by removing my sufferings) liold or declare me Innocent. How then can I leave off my hedvlncss > 29. Tlie ?/is better omitted : I (am treated by God as) wicked
his guilt, to wear out the accused, changes and warRather ("thou settest in array) against me host after host" (lit., changes mid a host, i. e., a succession of hosts),
viz., his afflictions, and then reproach upon reproach IVom his friends, ao. But, since I was destined from my birth to these ills, at least give me a little breathinij time during the few days left me (ch'g. 3t ; 13. 21 ; Psalm 39. 13;. The ideas of order and light, disorder and darkness, harmonize (Genesis 1. 2). Three Hebrew words are used lor darkness; in u. 21 (1,) the common word " rfa»7.-ne** .•" here (2,) " a land of gloom" (from a Hebrew root, to cover up): (;i,) "as thick darkness" or blackness (from a root, expressing
why then labour I in vain (to disprove His cliarge). Job submits, not so much because he is convinced that God is
T^ijhl, as because God \& poiverful and lie iveak. [Barxes.] 30. snow water— Thought to be more cleansing than common water, owing to the wliiteness of snow (Psalm
51.7; Isaiali 1.18). never so clean—Better, to answer to
tlie parallelism of the fii'st clause whicli expresses the cleansing material, lye: the Arabs used alkali mixed witli
set). "Where the light thereof is like blackness." Its only sunshine is thick darkness. A bold flgure of poetry. Job iu a better frame has brighter thoughts of the unseen world. But his views at best wanted the definite clearness of the Christian's. Compare with his words here (Revelation 21. 23; 22. 5; 2 Timothy 1. 10).
oil, as soap (Psalm 73. 13; Jeremiah 2. 22). 3i. (Ec'clesiastes
6.10; ^f>aiah 45. 9.) 33. daysman — Mediator or umpire; the imposition of wliose hand expresses power to adjudicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (1 Samuel 2. %')). We Christians know of such a Mediator (not, however, in the sense umpire) on a level with botii—tlie God-man,
Clu'ist Jesus (1 Timothy 2. .5). 34:. rod—Not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power. 33. It is not so with me— As it now is, God not taking His rod away, I am not on such a footing of equality as to be able to vindicate my-
FIRST SERIES. Ver. 1-20. FIRST SPEECH OF ZoPHAR. 3. Zopliar assal Is Job for his empty words, and Indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orii'Utals (Proverbs 10. 8, 19). 3. lies—Rather, vain boasting (Isaiah 16.6; Jeremiah 48.30). The "men" is emphatic; men of sense; in antithesis to "vain boasting." mockest —Upbraidest God by complaints. 4. doctrine—PurpiKsely used of Job's speeches, which sounded like les.sons of doctrine(Deuteronomy ;i2. 2; Proverbs 4. 2). thine—Addressed to God. Job had maintained his sincci-ity against his friends' suspicions, not J'aultlessness. G. to that whicli
self.
Ver. 1-22. Join's Reply to Bildad Continued. 1. leave my complaint to myself—Rather, "I will give
loose to my complaint" (ch. 7.11). "-4. sliow me, Ac.—Do not, i)y virtue of thy mere sovereignty, treat me as guilty without .showing me the reasons. 3. Job is unwilling to think God can have "pleasure" in using his power to "oppress" the weak, and to "treat" man, " tlie work of His own hands, as of no value" (u. 8; Psalm 13S. Ki. sliine apon—Favour with prosperity (Psalm 50.2). 4-6. Dost thou see as feebly as man? i.e., with the same uncharitable eye, as, for instance. Job's friends. Is thy time as short? Inipossilde ! Yetone might think, from the rapid succession of thy strokes, that thou hadst no time to spare in ovin-wlielminjf me. 7. " Altliough thou (the Omniscient) knowest," Ac. (connected with i'. (ii, " thou search-
is !—Rather, "they are double to (man's) tvisdoin." [MicilAELi.s.J HolheHebrcw is rendered (Proverbs2. 7). God's ways, which you arraign, if you were shown their secret wisdom, would be seen vastly to exceed that of men, including yours (1 Corinthians 1.'25). cxa«'tcth — Rather, "God consigns to oblivion in thy favour muc of thy guilt." 7. Rather, "Penetrate to the perfections of l/ie Almighty' (ch. !). 10; Psalm 139. (i). 8. It—The " wisdom" oi Goii (v.'ti). The abruptness of the Hebreiv is forcible: "The heights of heaven ! What canst thou do" (as to attaining to llieiu with thy gaze, Ps.alin 139. 8)? know— n'z., of His perfections. 10. cut off— Rather, as in ch. 9. l\, pass over as a storm ; viz., rush upon In anger, shut —In prison, with a view to trial, gather toj;ethCr—The parties for Judgment : hold a judicial assembly, to pass -sentence on the prisoiu'is. 11. (P.salm 91. 11.) consider—.So as to punish
es! alter my sin." and . . . (that) none can deliver ont of tliine liand—Therefore thou hast no need to deal with me with the rajiid violence which " man" would use (Note
v.(i/. "Made" with pains; implying « ii-ork of di(lirully anil art: applying to God language applical)lc only to man. together roiiitd abont— Implying that the human body is a (.-Dmplnlc unity, the parts of wliich on all .tides will bear the closest scrutiny. 9. clay—Next verse proves that the reference here is, not so much to the pcri.ih<d>le nature of tlie materials, as to llicir wondrr/ul /<i.s/iionin</ liy the Divine potter. 10. In the organization of tlie l)ody from
it. Rather, from the connection, i'. 6, "He seeth wickedness also, which man does wol perceive;" lit "But no (other, save He) percelvelh it." [U.mbri'.it.J God's " wisdom" (u. 6), detects sin where Job's human eye cannot reach (v. 8), so as to see any. I'Z. vain—Hollow, iroiild be — Wants to consider himself " wise;" oppos«\i to God's "wisdom" (note, v. 11); refusi-s to see sin, wheie God sees
Its rude commencements the liquid original gradvially assumes a tnore solid consistency, like milk curdling into cheese (Psalm 13i). 15, 16). Science reveals that the chyle circulatt^d by the lacteal vessels Is the supply to every organ. 11. fenced—Or " Inlaid" (Psalm l !!(. 15>; curiously wrought." [llMliitlCIT.] In the I'cetus the sljin appears
It ( Romans 1. 22). wild ass's colt—A proverb for untamed wlldncss (ch. 39. 5, 8; Jeremiah 2.21; Genesis Hi. 12; Jft-
brrie, "a wlld-ass man"). Man wishes to appear wisely obedient Ui his Lord, whereas he ls,/rom liis birth, iin.icdf diied in spirit. 13. The apodosls to the " If" Is at t\ 15. The "preparation of the heart" Is to be obtained (Proverbs
first, th(^n tlu> flesh, then the harder parts. 1:4. viMitallon —Thy watchful Providence, spirit— I'reatli. lit. is with thee-Was thy jnirpose. All God'sdealings wit h Job In his crcat Ion, preservat Ion, and presenta llt i<'t ions wer(: part of His secret counsel (Psalm 139. 16; Acts 15. IS; Kccleslasles
16. 1) by "stretching out the hamls" in prayer lor U (Psalm 10. 17; 1 Chronicles '29.18). 14. Rather, "if thou wilt put far away the lni<iulty In thine hand" (as /aecheus did, Luke 19.8). The apodosis or conclusion Is at
8.11). 14, I'i. Job Is perplexed, Ix'causiGod "marks" every sin of his with diich ceaseless ri^our. Whether "wicked" {r/odlcix and a hypocrite) or " righleous" (comparallv<'ly: sincere), God condemns and punishes alike,
r. 15, " then shalt thou," Ac. l.'i. Zophar refers to Job's own words (ch. 10. 15), "yet will I not li,ft up my head," even though righleous. Zophar declares. If Job will follow his advice, he may "lift up his lace." spot—(Deuteniiiomy
lift up my hcnd— In conscious Innocence (Ps. 3. 3). we tliou -Rat her, "and seeing I see— (I loo well see) mine al-
3'i5). Hi eiulfast— rtin.fa.Ht together, like metals which become llrin and hard by fusion. The sinner on the contrary Is wavering. 10. Just as when the stream rnr.a dry
fllcl 1(111," ( whieli seems to prove me guilty). [I'Miimoi r.) 10. increaset!« — Rather, (If) I lift up (my head) thou woulilest hunt me, &R. [Umhreit. | and nRain—As If a Hon should not kill his prey nt once, bul come back and torture it again. 17. witnesseHIlls nccmiiiil;iled trials were like a succession of witnesses l)r()nglit up In proof of
(ch. fl. 17), the danger threal<>ned by Us wild wave.s Is torgotten (Isaiah 65. 16). IUmhrkit.I 17. am'.—Days c liji'
file noonday — tii2., of thy former prosperity; which. In the iKiet'H Image, ha<l gone on Increasing, until It reached
Job'x Reply to Zophar. JOB xir, XIII. He PrnJexKclh his Confidence in OoA.
"He brcnketh down,'" Ac, as an absolute Sovereign, not allowing man to penetrate His luysii-ries; man's part la to bow t(j His uiicliangcai)!( ilcciccs icli. 1.21). The Moliainiiiedan saying is, " if God will, an'.l liow God will." 14. shiitleth up—(Isaiali 22. '22). Joli ri'Icrs loZophar's "shut up" (ch. 11. 10). 1.5. Pr(>bai>iy alluding to the flood. IG. (Ezekiel 14. 9). 18. He looseth the itullioplu of kings—the "Ijond" witli which they bind their snljjecls fisaiah 45. 1; Genesis U.4; Daniel 2.21). a glrrtlc— I'be coj rf, with which they are bound as captives, instead of the royal "girdle" they once wore (Isaiah 2'2. 21), and llie bond they once bound others with. So "gird"—put on one the bonds of a prisoner instead of the ordinary yirdle (John 21. 18). 19. princes—Rather, priraZ*, as the Hebrew is rendered (Psalm
Its height, as the sun rises higher and higher until It reaches tlie meridian (Proverljs 4. 18). slitne forth— Rather, " thougli now in darknes.i, thou slialt be as tlie morning." Or, " tliy darliness (if any dark sliade sliould
arise on tliee, it) sliall be as the morning" (only tlie dullness of morning twilight, not nocturnal darkness). [UmBREiT.] 18. The experience of thy life will teach thee there is hope for man in every trial, dig—viz., wells; the chief necessity in the East. Better, "though now ashamed (R« mans 5.5, opposed to the previous " hope"), thou shalt then rest safely." [Gesenius.] 19. (Psalm 4.8; Proverbs 3.24; Isaiah 14.30.) Oriental images of prosperity. 19. make suit— "stroke thy face, caress thee" (Proverbs 19.6). no. A warning to Job, if he would not turn to God. "The vr\ci[eA," i. e., obdurate sinners, eyes . . . fall —i. e., in vain look for relief (Deuteronomy 28. 65). Zophar implies Job's only hope of relief is in a change of heart., they shall not escape lit., " every refuge shall vanish from them." giving up the ghost—Their hope siiall leave them as the breath does the body (Proverbs 11. 7).
99. 6). liven tlie sacred ministers of religion are not exempt from reverses and captivity, the miglily Rather, "the firm-rooted in power;" the Arabic root expresses er!e?--/fo!CT)!(7 tt'dZer. [Umbreit.J 20. Ihe trusty Ratlier, "tlio.se secure In their elociuence;" ex. yr., the speakers in the gate (Isaiah 3. 3). [Beza.] understanding
—lit., taste, i. e., insight or spiritual disceiiiineiit, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Daniel 2.
14). ai. Psalm 107. 40 quotes, in its fiist ctlause, this t'., and, in its second, tlie 24tli v. of the chapter, wealstneth the strengtit lit., looseth the girdle ; Orientals wear llowing garments; when active strength is to be put fortli, they gird up their garments with a girdle. Hence here " He destroyetli their power" in the eyes of the people. 32. (Daniel 2. 22.) 23. Isaiah 9. 3; Psalm 107. 'SS, 39, which Psalm quotes this chapter elsewhere. (See note v. 21.) straiteneth lit., Icadeth in, i. e., reduces. 24. heart In-
FIRST SERIES.
Ver. 1-25. Job's Reply to Zophar, xii, xiir, xiv. 2. wisdom shall die with you I—Ironical. As if all the wisdom in the world was concentrated in them, and would expire when they expired. Wisdom makes "a people:" a foolish nation are " not a people" (Romans 10. 19). 3. not Inferior—Not vanquished in argument and "wisdom" (ch.
13. 2). such things as these—Such commonplace maxims, as you so pompously adduce. 1. The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zopliar's word, "mockest" (ch. 11. 3). hU neighbour, who calleth, &c.—Rather, "Z who call upon God
telligence, wander in a wilderness—Figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Psalm 107. 4, 40 quotes this passage. 2.5. Deuteronomy 28.
thai }ie maiy answer me tuvonrably. [Umbreit.] 5. Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), thougli it (wliich) was prepared for the falterings of the feet. [Umbreit.] (Proverbs 25. 19.) "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so .lol) to his friends. Once they gladly used his aid In their need, now they in prosperity mock him in his need. 6. Job slioWs that the matter of /rtc< opposes Zopliar's theoi;>/ (ch. 11. 14, 19, 20), that wickedness causes "insecurity" in men's "tabernacles." On the contrary, they who rob the "tabernacles" (ilwellings) of others "prosper securely" in their own. Into whose hand, &c. —Rather, "who make a god of their own hand," (. e., who regard tlieir might as their only ruling principle. [UmBKEIT.] 7, 8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (v. 6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the fr.orn which tears it. speak to the earth—Rather, "the shrubs of the earth." [Umbreit.] 9. In all these cases, says Job, the agency must be referred to Jehovah ("the Lord," En<jli.ih Version), though they may .seem to man to imply imperfection (u. 6; ch. 9. 24). This is the only nndisputed passage of the poetical part in which the name "Jc^liovah" occurs ; In the historical parts it occurs freciuently. 10. The soul, t. e., the animal life. Man, reasons Job, is subjected to the same laws as the lower animals. 11. As tlie mouth by tasting meats selects what pleases i t, so </(f,' enr tries the words of others and retains what Is convincing. Each ''hooses according to his taste. The connection with v. 12 is In reference to Bildad's appeal
29; Psalm 107. 27 again quotes Job, but in a ditlercnt connection.
Ver. 1-28. Job's Reply to Zophak Continued. 1. all this—as to the dealings of Providence (ch. 12. 3). 3. Job wishes to plead his cause before God ch. 9. 34, 35), as he is more and more convinced of the valvelens cliaracter of his would-be "physicians" (ch. 16. 2). 4. forgers of liva— lit., artful twiste^-s of vain speeches. [Umbreit.] 5. ( Proverbs 17.
28.) The Arabs say, "the wise are dumb; silence is wisdom." 7. deceitfully—Use fallacies to vindicate God in His dealings; as if the end justified tlie means. Their " deceitfulness" for God, against Job, w.as, they asserted he was a sinner, because he was a sufferer. 8. accept his person—God's ; i. e., be partial for Hiin, as when a judge favours one party in a trial, because of personal considerations, contend for God—viz., with fallacies and prepossessions against Job before judgment (Judges (i. 31). Partiality can never please the impartial God, nor the goodness of the cause excuse the unfairness of tlieai-guments. 9. 117// the issue to you be good, when He searches out you and your arguments? Will you he regarded by Him as pure and disinterested? mock—(Galatians 6.7.) Rather, "can you deceive Him as one man?" Ac. 10. If ye do, though secretly, act partially. (Note v. 8; Psalm S'2. I,
2.) God can successfully vindicate His acts, and needs no fallacious argument of man. 11. m»lie you nfr.-iidl
I'iz., of employing sophisms in His name (Jrrcniiali 10.7,
10). 12. remembrances—"Proverbial maxims," so calhvl
Iiec.ause well remembered, like unto ashes—Or, "parables of ashes;" the Image of lightness and nothingness (Isaiah 41.20). bodies—Rather, "entrenchments;" tlu^se of c\;\y, as opposed to those of stone, are easy to !)< destroyed ; so t' t proverlis, behind which they entrench themselves, xlll not shelter them when God shall appear
to the "ancients" (ch. 8. 8). You are right in appealing to them, since " with them was wisdom," &c. But you select eucli proverbs of theirs as suit your views, so I may borrow from tlici same sui^h as suit mine. Vi. ancient—Aged (ch. 15. 10). 13. In contrast to, "with the ancient is wisdom" (u. 12), Job quotes a saying of the ancients which suits his argument, "with Illm (God) is (the true) v/isilom" (Proverbs 8. 14); and by that" wisdom and strength"
to reprove them for their injustice to Job. 13. Jol) would wish to be spared their speeches, so as to speak out all his mind as to his wretchedness (v. 14), happen wli.at will. 14. A proverb for, "Why should I anxiously desire to save my life?" [Eichorn.] Thelmagein the first clause ii
tliat of a wild beast, which in order to preserve his prev,
Job Passes from his Own JOB XIV. to the Common Misery of Mankind.
carries it in his teeth. That in the second refers to men who hold in the liand what tliey want to keep secure. 15. In Kim—So the margin or keri reads. B'l' tne textual reading or cetib is " 7iot," whicli agrees best with the con-
worked reconciles himself to hts lot by the hope of his rest and reward. [Umbreit.] 7. Man may the more claim a peaceful life, since, when separated from It by death, he never returns to it. This does not deny a future life, but a return to the present condition of Jife. Job plainlj' hopes for a future state {v. 13; eh. 7. 2). Still, it is but vague and trembling /lope, not assurance ; excepting the one bright glimpse in ch. 19. 25. The Gospel revelation was needed to change fears, hopes, and glimpses into clear and deflnite certainties. 9. scent Exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition
text, and other passages wherein he says he has no hope
(ch. 6. 11; 7. 21 ; 10. 20; 19. 10). ''Though He slay me, and I dare no more hope, yet I will maintain," &c., i. e., " I desire
to vindicate myself before Him," as not a hypocrite. [UmBllEiT and NoYES.] 16. He—Ratlier, " This also already speaks in my behalf {lit., " for my saving acquittal"), for an hypocrite would uot wish to come before Him" (as I
do). [Umbreit.] (See last clause of v. 15.) 17. my declaration viz., that I wish to be permitted to justify myself immediately before God. \vltli yonr eai-s— i. e., attentively. 18. ordered—Implying a constant preparation for defence in his confidence of innocence. 19. ifj &c. Rather, TTien would I hold my tongue and give up the ghost, i. e., if any one can contend with me and prove me
is poetically ascribed to it. like a plant—"as If newly planted." [Umbreit.] Not as if trees and plants were a different species. 10. man . . . man—Two distinct Hebrew viovAs are here used; Oeber,a, mighty vrnxn; though mighty, he dies: Adam, a man of earth: because earthly, he gives up the ghost, wastetli—is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans. 11. sea—i. e., a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (Jeremiah 51.36; Isaiah 27. 1). So of the Nile (Isaiah 19. 5). fall—Utterly disappeared by drying up. The rugged cliannel of the once flowing water answers to the outstretched corpse (" lieth down," i'. 12) of the once living man. 12. Heavens, be no more—This only implies that Job had no hope of living again in the present order of the world, not that he had no hope of life again in a new order of things. Psalm 102. 26 proves that early under the Old Testament the dissolution of the present earth and heavens was expected (cf. Genesis 8. 22). Enoch before Job had implied that the "saints shall live again" (Jude
false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it." [Umbreit.J 20. Address to God. not hide—Stand forth boldlj' to maintain my cause. 21. (Note 9. 3t; Psalm 39. 10.) 22. call—
challenge to the defendant to answer to the charges, answer—Tlie defence begun, speak—As plaintiff, answer —To the plea of the plaintiff. Expressions from a trial. 23. The catalogue of my sins ought to be great, to judge from tlie severity witli which God ever anew crushes one already bowed down. Would that He would reckon them up ! He then would see how much my calamities outnumber them, sin 1—Singular, "I am unconscious of a single particular sin, much less many." [Umbreit.] 34. hidest . . . face—A figure from the gloomy impression caused by the sudden clouding over of tlie sun. enemy —God treated Job as an enemy who must be robbed of power by ceaseless sufferings (ch. 7. 17, 21). 85. (Leviticus
14; Hebrews 11. 13-10). Even if, by this phrase. Job meant "never" (Psalm 89.29) in his gloomier state of feelings, yet the Holy Ghost has made him unconsciously (1 Peter 1.
26. 36; Psalm 1. 4.) Job compares himself to a leaf already fallen, which the storm still chases hither and thither, break—lit., shake with (thy) terrors. Jesus Christ does not " break the bruised reed " (Isaiali 42. 3 ; 27. 8). 26. wrltest —A judicial phrase, to note down the determined punishment. The sentence of the condemned used to be written down (Isaiah 10. 1; Jeremiah 22. 30; Psalm 149. 9). [Umbreit.] bitter tilings—Bitter punishments, makest me to possess—Or inherit. In old age he receives pos.session of tlie inlieritance of sin thoughtlessly acquired in youth. " To inherit sins" is to Inherit the punishments Insepai'ably connected with them in Hebrew ideas (Psalm 2.5. 7). 27. stocks-In which the prisoner's feet were made fast until the time of execution (Jeremiah 20. 2). lookest narrowly —As an overseer would watch a prisoner, print—Eitlier the stocks, or Ids disease, marked his soles (Hebrew, roots) as the bastinado would. Better, thou drawest (or diggesl) [Gesenius] a line (or trench) [Gesenius] round my soles, beyond which I must not move. [Umbreit.] 28. Job speaks of himself in the third person, thus formhig the transition to the genei-al lot of man (ch. 14. 1 ; Psalm 39. 11
11, 12) use language expressing the truth, that the resurrection is to be preceded by the dissolution of the heavens. In i'.13-15 he plainly passes tobrighter hopes of aworld to come. 13. Job wishes to be kept hidden in the grave, until God's wrath against him shall have passed away. So whilst God's wrath Is visiting tlio earth for the abounding apostasy which is to precede the second coming, God's people shall be hidden against the resurrectionglory (Isaiah '20. 19-21). set time—A decreed time (Acts 1,
7). 14. shall he llvel—The answer implied is, There is a hope that he sJiall, though not in the p^-esenl order of life, as Is shown by the words following. Job had denied (v. 10-12) that man shall live again in this present world. lUit hoping for a "set time," when God shall remember and raise him out of the " hiding"-place of the grave {v. 13), he declares himself willing to "wait all the days of his appointed time" of continuance in the grave, however long and hard that may be. "Appointed tlnu-," lit., tvarfnre, hard service : Implying the hardship of being shutout from the realms of life, light and God for the time he shall be in the grave (cli. 7. 1). change—My release, as a soldier at his post released from duty by the relieving guard (note 10.
Hosea 5. 12).
Ver. 1-22. Job Passes from his Own to the Common Misery op Mankind. 1. woman—Feeble, and In the East looked down upon (Genesis 2. 21). Man being l)orn of one so frail must be frail himself (Mattliew 11. 11). few days—(Genesis 47. 9; Psalm 90. 10). Lit., .ihort of days. Alan is tlie reverse of fidl of days and short of troxdde. 2. (Psalm 90. 0; Note ch. 8. 9.) 3. open . . . eyes upon—Not In graeiousness ; but, "Dost thou sharply IIx tliine eyes upon (Note 7. 20; also 1. 7). Is one so frail as man worthy of such constant watching on the part of God ? (Zecharlali 12. 4). ine—So frail, tliec—So almighty. 4. A plea In mitigation. The doctrine of original sin was held from the first. "Man Is unclean from his birth, how then can God expect perfect cleanness from such a oik; and deal so 8cv<n'cly with mo?" 5. determined— (ch. 7. 1 ; Isaiah 10.
17) [Umhreit and Gksenius), but elsewhere Gesenius explains it, renovation, as of plants In spring (r. 7), but this does not accord so well with the metaphor In " appointed time" or " ivarfare." 15—viz., at the resurrection (John 5
28; Psalm 17. 15). have a desire to—lit., become pale xvith. anxious desire : the same word Is translated "sore longedst after" (Genesis 31. 30; I'salin 81. 2); implying the utter unlikelihood that God would leave in oblivion tlie"('ieature of His own hands so fearfully and wonderfully made." It Is objected that If Job knew of a future retribution, he would make It the leading topic in solving the pi'oblem of the permitted alUlctlons of the righteous.
lUit 1. "He did not intend to exceed the limits of what was clearly reve<Ued; the doctrine was tlu-n In a vague form only. '2. The doctrine of Uod's moral government In tins life, even independently of the future, needed vindication. 10. Uatber, Yea, thou wilt number, Ac, and wUt not (as now) jealously watch over iny sin." Thenceforward, Instead of severe watching for every slu of Job,
2:i; Daniel 9.27; 11. 30). O. Turn—viz., thine eyes from watching lilm so Jealously (t). 3). hireling—(ch. 7. 1). accompUsli-Uather, "enjoy." That he may at least enjoy the measure of rest of the lilreling who though hard
• 320
Sitond Speech of Eliphaz. JOB XV. State of Wicked Men.
by me ? (v. 8). Rather, from a dilTerent Hebrew root. Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbkeit.] 12. wink i. e., why do thy eyes evince pride f (Proverbs 6. 13; Psalm 33. 19). 13—
God will gxiard him against every sin. "Number . . .
steps," i. e., minutely attend to tliein, that they may not wander." [Umbreit.] (1 Samuel 2. 9; Psalm 37. 23.) 17. sealed up—(Ch. 9. 7.) Is shut up In eternal oblivion, i.e., God thenceforth will think no more of my former sins.