Chapter XXXVI (continued, part 5)
i. e., Frettest against God, and lettest fall rash words. 14. Eliphaz repeats tlie revelation (cii. 4. 17) in substance, but using Job's own words (cli. 14. 1, Note on "born of a woman") tostrilce him witli his own weapons. 15. Repealed from ch. 4. 18; "servants" tliere are "saints" here, viz., holy angels, heavens—lit., or else answering to " angels"
2'o cover sins is to completely forgive them (Psalm 32. 1;
85.2). Purses of money in the East are usually sealed, ctre^t up— Ilatlier, "coverest:" akin to an Arabic word
•* to colour over," to forget wholly. 18. cometft to uaugitt
—lit., fadeth: a poetical image from a leaf (Isaiah 34. 4). Here Job falls back into liis gloomy bodings as to the grave. Instead of "and surely," translate "yet;" marking the transition from his brighter hopes. Even the
(ch. 4. 18; see Note tliere, and ch. 25. 5). IG. mthy—In Arabic sour (Psalm 14. 3; 53. 3), corrupted from liis original purity. »lrinkefli—(Proverbs 19. 28). 17. In direct contradiction of Job's position (ch. 12. 6, &c.), tliat the lot of the wicked was the most prosperous here, Eiipiiaz appeals
solid mountain falls and crumbles away, man therefore cannoV " hope" to escape decay or to live again in the
(1) to his own experience, (2) to the wisdom of the ancients. 18. Rather, "and wliicli as lianded down from their fathers, they have not concealed." 19. Eliphaz speaks like a genuine Arab when he boasts tliat his aucestois had ever possessed the land unmixed with foreigners. [Umbreit.] His words are intended to oppose Job's (oh.
presenrworld {v. 19). out of his place—So man (Psalm 103.
10). 19. The Hebrciv order is more forcible: "Stones themselves are worn away by water." things which grow out of—Rather, "floods wash away the dust of the earth." There is a gradation from" mountains" to " rocks"
(f. IS), t hen " stones," then last " dust of the earth ;" thus the solid mountain at last disappears utterly. 20. prevailest—Dost overpower by superior strengtli. passefh Dieth. changest countenance—The change in the visage at death. Differently (Daniel 5. 9). 21. One striking trait
9.24); "the earth" in their case was no< "given into the hand of the wicked." He refers to the division of the earth by Divine appointment (Genesis 10.5; 25.32). Also he may insinuate that Job's senti nents liad been corrupted from original purity by his vicinity to theSabeans and Chaldeans. [Rosenmullek.] 20. travailetli—Ratlier,
Is selected from the sad picture of the severance of tlie dead from all that passes in the world (Ecclesiastes 9. o),
"trembleth of himself," though there is no real danger. [Umbkeit.] and the. number of (his) years, &c.—This gives tlie reason why the wicked man trembles continu-
viz., the utter separation of parents and cliildren. 22r "Flesh" and "soul" describe the whole man. Scripture
rests tlie hojje of a future life, not on the inherent immor-
ally, viz., because he knows not the moment wlien his life must end. 21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity "), when tliere is no real daniier(Leviticus 2!i.
tality of the soul, but on the restoration of tlie body with
tlie soul. In tlie unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own niiser5% "Pain is by personification, from our feelings whilst alive, attributed to the flesh and soul, as if the man could feel in liis body when dead. It is the dead in general, not the wicked, who are meant here."
36; Proverbs 28. 1 ; 2 Kings 7. 6). 22. disrkness— viz., danger or calamity. Glancing at Job, viflio despaired of restoration: in contrast to good men when in darkness (Micah
7. 8, 9). waited for of—i. e.. He is destined for the sword. [GESENitJS.] Rather (in the night of danger), "he looks anxiously toivards tlie sword," as if every sword was drawn against him. [Umbp.eit.] 23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Isaiah 5. 13). Contrast the pious man's lot (ch. 5. 20-22). knoweth—Has the firm conviction. Contrast the same word applied to the pious (ch. 5. 24, 25). ready at his hand —An Arabic phrase to denote a thing's complete reauliness and full presence, as if in tlie hand. 24. prevail—IJreak upon him suddenly and terribly, as a king, &c. (Proverbs
SECOND SERIES.
Ver. 1-35. Second Speech of Eliphaz. 2. a wise man —which Job claims to be. vain knowledge Hebrew, windy knowledge, lit., "of wind " (ch. 8. 2). In Ecclesiastes
1. 14, Hebrew, to catch wind, expresses to strive for what is vain, east wind—Stronger than the previous " wind." For in that region the east wind is the most destructive of winds (Isaiah 27. 8). Thus here, empty violence, belly —The inward parts, the breast (Proverbs 18.8). *. fearReverence for God (ch, 4, 6; Psalm 2. 11). prayer—Meditation, in Psalm 104. 34; so devotion. If thy views were right, reasons Eliphaz, tliat God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end. 5. The sophistry of thine own speeches proves thy guilt. 6. No pi'oit.s man would utter such sentiments. 7—i. e.. Art thou wisdom personified? Wisdom existed before the hills, i. e., the eternal Son of God (Proverbs 8. 25: Psalm 90. 2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom. 8. sacred—Rather, " Wast thou a listener in the secret council of God ?" The Hebrew means properly the cushions on which a divan of counsellors In the East usually sit. God's servants are admitted to God's secrets (Psalm 25. 14; Genesis 18. 17; John 15.15). restrain-Rather, didst thou take away, or borrow, thence (viz., from the Divine secret council) thy wisdom? Eliphaz In this (v. 8,9) retorts Job's words upon himself (ch.
G. 11). 25. stretclieth . . . hand-Wielding the spear, as a bold rebel against God (cli. 9. 4; Isaiali 27. 4). 26. on his . neck—Rather, " witli outstretclied neck," viz., that of therebel. [Umbkeit.] (Psalm 75. 5.) ui>on . . . bucklers— Rather, "with—his (tlie rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over thei r heads agai nst the weapons hurled on them from a fortress. [Ujibkeit^ and Gesenius.] 27. The well-nourished body of the rebel
is the sign of his prosperity, collops Classes of fat. He pampers and fattens himself with sensual indulgences. Hence his rebellion against God (Deuteronomy 32. 15; 1 Samuel 2. 29). 28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banislied citizens (Isaiah 13. 20). Eliphaz. chooses this class, because Job had chosen the same (ch.
12. 6). heaps—of ruins. 29. Rather, he shall not inereasei his riches; he has reached his highest point; his prosperity shall not continue, perfection—Rather, " His ue-- quired wealth—yi\iaX lie possesses—shall not be exlende<i,"
12. 2, 3; 13. 2). 9. in us—Or, " with us," Hebraism tor we are aware of. 10. On our side, thinking with us are the aged. Job had admitted that wisdom is with them^ch. 12. 12). Eliphaz seems to have been himself older than Job ; perhaps the other two also were so (ch. .32. 6). Job, in ch. 30. 1, does not refer to his three friends; It therefore forms no objection. The Arabs are proud of fulness of years. 11. conolations—viz., the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in v.
&c,. 30. depart i. e., escape (u, 22, 23). branches—viz., liiS' offspring (ch. 1. 18, 19; Psalm 35). dry up—The "flauie"
is the sultry wind in the Enst by which plants .most full of sap are suddenly shrivelled. His mouth—i. Ci, God's wrath (Isaiah 11. 4). 31. Rather, let him not trust ia vanity or he will be deceived, &c. vanity—Tliat which is • unsubstantial. Sin is its own punisiimeni.(Proverbs 1. 31; Jeremiah 2. 19). 32. lit., "it (the tree to which he ia compared V. 30, or else his life) shall not be filled up' In its timo;" i. «., " he shall be ended before liis-time " sltall
14. secret—Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested
321-
Job's Reply to EUphaz. JOB XVI, XVII. He Mabdaineth his Innocencp.
breaches tn the walls (2 Kings 14. 13). a giant—a mighty warrior. 15. sewed—denoting the tight fit of the mourning garment; it was a sack with arm-holes closely sewed to the bculy. Uom—image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of pmrer (1 Kings 22. II). Here, it is " in the dust," which as applied to Job denotes his hmniliation from former greatness. To throw one's self in thedu^t was a sign of mourning; this idea is here joined with that of excited de-fpair, depicted by the Inry of a horned bea.«t. The Druses of Lebanon still wear horns as an ornament, 16. foul—Rather, "is red," i. e., finshcd and heated. [U»lBREIT and NoYF.s.] shadow of death—i. e., darkening through many tears (L:\mentations 5. 17). Job here refers
not be green—Image from ,i witlierc<5 tree; the childless extinction of the wicked. 33. Images of incompleteness. The loss of tlie unripe grapes is poetically made the vine
tree's own act, in order to express more pointedly that the sinner's ruin is tlie fruit of his own c<mduct (Isaiali 3. 11; Jeremiah 0. 19). 34. Rather, Tlie binding together of the hypocrites (Wicked) shall be /ruitles-i. [Umbi£EIT.] Tabernacles of Ijribery, viz., dwellings of unjust Judges, often reprobated in the Old Testament (Isaiah 1.2-5). The "fire
of God ' that consumed .lolj's possessions (cli. 1. 16) Eli-
pliaz insinuates may have been on account of Job's
briberj' as an Arab slieick or emir. 35. Bitter irony,
illustrating the " unfruitfulness" (v. 34) of the wicked. Their conceptions and birth-givingsconsistsolely in mis-
chief, <Jic. (Isaiah 33. 11). prcparefU—Hatcheth.
to Zophar's implied charge (ch. 11. 14). Nearly tl^ same words occur as to Jesus Christ (Isaiah .>3. 9). So v. 10 above answers to the description of .Jesus Christ (Psalm 12.13; Isaiah 50. 6, and v. 4 to Psalm 22. 7). He alone realized what Job aspired after, viz., outward rightemisncss of acts and inward of devotion. Jesus Christ as the representative man is typified in some degree in everjservant of God in the Old Testament. 18. my blood i. e., my undeserved sutTering. He compares himself to one murdered, whose blood the earth refuses to drink up until he
CHAPTER XVI. SECOND SERIES..
Ver. 1-22. Job's Reply. 3. (Ch. 13. 4.) 3. "Words of wind," Hfhrew. He retorts upon Eliphaz his reproach (ch.
15. 2). ejiiboldenetU— ^i'?.. What wearies you so that ye contradict ? i. e., What have I said to provoke you? &c. [ScHtiTTEX.s.] Or, as better accords with the first clause, " wherefore do ye weary yourselves contradicting ?" [UhBREJT.] 4. lieaji up—Rather, marslial together (an army
is avenged (Genesis 4. 10, 11 ; Ezekiel '24. 1,8; Isaiah 20. 21). Tlie Arabs say that the dew of heaven will not descend on a spot watered with innocent bltKxl (cf. 2 Samuel 1. '21>. no place—no resting-place. "May my cry never stop!" May it go abroatl ! " Earth" in this verse in antithesis to "heaven" (v. 19). May my innocence be as well known to
of) words. sUaUe Iiend—in mockery ; it means noddimj, rather than shaking; nodding is not with us, as in the East, a gesture of scorn (Isaiah 37. 22; Jeremiah 18. 16; Matthew 27. 39). 5. s<reitgtlien with moiitU— Bitter irony. In allusion to Elipliaz's boasted "consolations"
»«(/! as it is even now to God ! 19. Also now—even now, wlien lamsogreatly misunderstoo<l on earth, God in heaven
(eh. 15. 11). Opposed to strengthening with the heart, i. p., with real consolation. T)-anshite, "I also (like you) could strengthen with the mmith," i. c, with hcm-lless talk: "And the moving of my lips (mere lip comfort) could console" (in the same fasliion as you do). [Umuheit.] "Heart}/ counsel" (Proverbs 27. 9) is the opposite. 6. eusttl lit.. What (portion of my sutt'erings) goes from me'? 7. But noiv — Rather, "ah!" lie — God. company — Rather, "band of witnesses," viz., those who could attest his innocence, hi.s children, servants, &c. So the same Ilebrciv is translated next verse. Umhreit makes his "liand of witnesses" /imwe?/, for, alas ! he had no otlier wit ness for him. But this is too recondite. 8. lUled wltlk wrinkles —Rather (as also the same Hebrew word in ch. 22. l(i; English Version, "cutdown"), " thou hast fettered me, tliy witness" (besides cutting off my"l)and of witnesses," u,
is sensible of my innocence, record Hebrew, my wit>ies.<>. Amidst all his impatience. Job still trusts in God. ao. Hebrew; more forcibly, "my mtx'kers—my friends!" A heart-cutting paradox. [Umuheit.] God alone remains to whom he can look for attestation of his innocence; plaintively with tearful eye, he supplicates for this, 'il, one Rather, He (God). "Oh that He woidd plead for a man
(viz., me) against God." Job quaintly says, God must support me against God ; for He makes me to sutlV r, and He alone knows me to be innocent. [Umhreit.] Ho Go'l helped Jacob in wrestling against Himself (of. 2;i. ti; Gene-
sis 32. 25). God in Jesus Christ does plead with Uod for man (Romans 8. 20, 27). as a man lit., the Son of man. A prefiguring of the advocacy of Jesus Christ—a boon longed for by Job (ch. 0. 33), though the spiritual pregnancy of his own words, designed for all ages, was but
7), 1. e., hast di.sabled me by pains from projjerly attesting my innocence. But anotlier "witness" arises against him, viz., liis "leanness" or wretclied state of l)ody, construed by his friends into a proof of his guilt. Tlie radical meaning of the Hebretv Is to draiv together-, whence How the double meanings to bind or fetter, and in i^i/riae, to wrinkle, leanness—meaning also lie; Implying it was a /a/«e " witness." 9. Image lioni a wiUl beast. So (Jod Is representeil (ch. 10. 10). who hnteth me—Rather, "and pursues me hard." Job would not ascribe "hatred" to God (Psalm .50. 22). mine enemy—Rather, " he sharpens,
little understood by him (IValin 80. 17). for his neighbour—//c&rcic, Job himself (ch. 4'2. 8) lileaded as Intercessor for his "friends," though "his seoniere" (tJ.
20); so Jesus Christ the Son of man (Luke 2:1. 31); "for friends" (John 15. 13-15). 2'-4. few—/i7., "years of number,"
i. e., few, opposed to numberless (Genesis 31. 30).
Ver. 1-10. Jon's Answer Continhep. 1. breath c>or. rupt — result of elephantiasis. But Umhukit, "my strength (spirit) is spent." extinct— Life is compared to an expiring light. "The light of my day is extinguished." graves—;)/i«j «y, to heighten the force. !4. [Umhreit.] More
<tc., as an enemy" (P.s.alm 7. 12). Dai ls wrathful glances at me, like a foe (ch. l.'t. 24). 10. {;apc«l—not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (v. 10) is added to tlie host ile treatment from God (v. 9). smitten . . . cheek fig. for contemptuous abuse (Lamentations 3. .30; Matthew .>.
einpliatie.ally, "had I only not to en<lure mockery, in tlio midst of their contentions I (mine eye) would remain quiet." "Eye continue," or Iwry all >M'(//t< (//'''»'''"')' Is a figure taken from sleep at night, to express undisturbed
S9). gathered tlicmselves — " Conspired unanimously." [SCHUTXJCNS.] 11. turned me over—/iV,, cast me lieadlong into, the tiiifjodly— viz., his i)rofessed fi-iends, who |)ersecuted liim witli unkind s|)eclies. 1!4. I was at «a8e—in i)ast times (ch. 1). by my neck—as an animal does its jirey (so ch. 10. 10). shaken—violently ; In contrast to his former "ea.sc?" (I'salm 102. 10). Set me up (again), iiutrk—(ch.7.20; Ijamentatii)ns3. 12). (Jod lets me Always ncovcr strength, so as to torment m(! ('(N-lselessly.
rest; oiiposcd to (ch. l(i. 20), when tlit^ eye of Job is reprt^ sented as pouring out tears to God withont rest. 3. I^ay down—viz., a pledge or security, t. e., he my surely; do thou attest my innwenco, since my friends only mock me (V. '2). Both litigating parties luid to lay down a sum as security before the trial, put me In surely Provide a surety for me (In the trial) with thee. A presage of the "surety" (Hebrews 7. 22), or "one Mediator between God and man" (see note 10, 21). strike iiands "who (Use (save God himself) could strike hands with me?" i.e., be my security (Psalm 11!). 1'22). The Mebre'.r strikes the hand of liliii for wliom he goes .security l.l'''*>V-
13. Ills archers—Tlie Imjigo of last verse Is eontiiiueil.
.Go<I, in making me His "mark," is accompaiiied by the three friends, whoso words wound like sharp arrows, gall —put for a vital part. So the liver (Lamentations 2. 11). 1*. Tlie Imago 1h from tstormlng a fortress by making
3'22
JoVt Answer (o EUphaz. JOB XVIII. Beply of BilJad.
erbs 6.11. 4. their heart — The inteUcct of his friends. Shalt. . . exalt— Ratlier impenitive, exalt them not. Allow tliem not to conquer. [U.mbkeit.] (Isaiah 6.9, 10.)
root, to stop up. "Stubborn," answering to the stupidity implied in tlie pai'allel first clause. [Umbkeit.] Why should we give occasion by your empty speeches for our being mutually reputed, in the siglit of Job and one another, unintelligent? (eh. 17.4,10). 4. Rather, turning to Job, thou tljat tearest thyself in anger (ch. 5.2). be forsaken—Become desolate. He alludes here to Job's words as to the "rock," <fcc., crumbling away (ch. 11.18,
5. Tlie Hebrew for Jlaltery Is smoothness: then it came to mean a pre^/ divided by lot, because a smooth stone was used in casting the lots (Deuteronomy 18.8), "a portion" (Genesis 14. 24). Therefore tranMale " He that deli vers up his friend as a prey (which the conduct of my friends implies that they would do), even the eyes," <fcc. [Noyes.] (Ch.ll. 20.) Job says this as to the sinner's cliildren, retorting upon their reproach as to the cutting off of his
19); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would bedisturbed and the earth become desolate through unavenged wickedness. [UjrBUEiT.] Bildad takes it for granted Job is a great sinner (cli. 8.3-6; iKaiali 24.5,6). ".Shall that which stands fast as a rock be removed for your special accommodation?" 5. That (v. 4) cannot be. The decree of God is unalterable, the light (prosperity) of the wicked shall at length be put out. Ills tire—Alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit
(ch. 5. 4; 15. 30). This accords witli the Old Testament dispensation of legal retribution (Exodu.s 20. .5). 6. He—God. The poet reverentially suppresses the name of God when speaking of calamities inflicted, by-word—(Deuteronomy 28. ST; Psalm 69.11.) My awful punishment makes my name execrated everywhere, as if I must have been superlatively bad to have earned it. aforetime . . . tal>ret—As David was honoured (1 Samuel 18.6). Rather from a different Hebrew root, "lam treated to m>/ /ace as an object of disgust" lit., an object to be spit upon in the face (Numbers 12. 14). So Raca means (Alatthew .5. 22). [U.m:- BREIT.] 7. (Psalm 6. 7; 31. 9; Deuteronomy 31. 7.) members lit.,flijures; all the individual members being peculiar /or)/i.? of the body; opposed to "shadow," which looks like a figure witliout solidity. 8. astonied—at my unmerited sufferings, against tlie hypocrite—The upright shall feel their sense of ju.stice wounded (" will be indignant") because of the prosperity of the wicked. By "hypocrite" or "ungodly," he perhaps glances at his false friends. 9. The strength of religious principle is heightened by misfortune. The pious shall take fresh courage to persevere from the example of suffering Job. The image is from a warinor acquiring new courage in action (Isaiah 40.30, 31; Philippians 1. 14). 10. "Return."
fires to direct him to it. The ungoilly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate! 6. caiitUe—The lamp which in the East is usually fastened to the ceiling. Oil abounds in those regions, and the Lamp was kept burning all night, as now in Egypt, where the poorest would rather dispense with food than the night-lamp (P.salm 18. '28). To jjut out the lamp was an image of utter desolation. 7. "Steps of strengtli," Hebrew, for His strong steps. A firm step marks health. To be straitened in steps is to he no longer able
to move about at will (Proverbs 4. 12). I»ls owi» counsel Or plans shall be the means of his fall (ch. 5. 13). 8. Ixe walketli upon—Rather, "he lets himself go into the net." [Umbreit.] If the English Version be retained, then understand "snare" to be the pit-fall, covered over with branches and earth, which when walked upon give way (Psalm 9. 15; 35. 8). 9. robber—Rather answering to " gin" in the parallel clause, "the noose shall hold him fast." [Umbreit.] 11. terrors—Often mentioned in this book
If you have any thing to advance really wise, though I doul)t it, recommence your speech. For as yet I cannot find one wise man among you all. 11. Only do not vainly speak of the restoration of health to me; for " my days are past." brolteii otf—As the threads of the web cut off from the loom (Isaiah 38. 12). thoughts lit., possessions,
\v. 14; ch. 24. 17; &c.). The terrors excited through an evil conscience are here personified. " Magor-missabib" (Jeremiah 20.3). drive ... to his feet—Rather, shall pursue
i.e., all tlie feelings and fair hopes which my heart once nourlslied. These belong to the heart, as "purposes" to the understanding ; the two together here describe the entire inner man. la. They— viz., ni.i/ friends would change the night into day, i. e., would try to persuade me of the change of my misery into joy, which is impassible [Umbreit] (ch.ll. 17); (but) the light of prosperity (could it be enjoyed) would be sl^ort because of the darkness of adversity. Or better for "short," the Hebreiv "near;" "and the light of new prosperity should be near in tlie face of (before) the darkness of death;" i.e., they would persuade me that light is near, even though darkness approaches. 13. Rather, "if I wait for this grave (scheol, or the unseen world) as mj' house, and make my bed in the darkness (v. 14), and say to corruption," rather,
{lit., scatter, Habakkuk 3. 14) him close at his heels {lit., immediately after his feet, Habakkuk 3.5; 1 Samuel 25.
42; Hebrew). The image is that of a pursuing conqueror who scatters the enemy. [Umbreit.] 13. The Hebrew is brief and bold, "his strength is liungry." destruction
i. e., a great calamity (Proverbs 1. '27). ready at his side Close at hand to destroy him (Proverbs 19.29). 13. Umbreit has "he" for "it," i.e., "in the rage of hunger he shall devour his own body;" or, his own children (Lamentations 4.10). Rather, "destruction" from the last verse
is nom. to "devour." strengtli—Rather, "members" {lit., the branches of a tree), the first-born of death—A personification full of poetical horror. The first-born son held the chief place (Genesis 49.3); so here the chiefest (most deadly) disi>a,se that death has ever engendered (Isaiah 14.30; "first-born of the poor"—tlie poorest). The Arabs call fever, "daughter of death." 14. confidence All that the father trusted in for domestic happiness, children, fortune, iSrc, referring to Job's losses.* rooted out—.Suddenly torn away, it shall bring i. e., he shall be brouglit; or, as Umbreit better has, "Th<ni (God) shalt bring him slowly." Tlie Hebreiv expresses, "to stride slowly and .solemnly." The godless has a fearful death
to the pit or grace, &c. (v. 15.) Where then is my hope? [Umukeit.J The apodosis is at v. 15. I*. Tlioii art my father, &c.—Expressing most intimate connection (Proverbs 7.4). His diseased state made him closely akin to
tlie grave and worm. lii. Who shall see it fulfilled? viz., the " hope" (ch. 11. 18) which they held out to liim of restoration. 16. Tl»ey—viz., my hopes sliall be buried with me. bars—(Isaiah .38. 10.) Rather, the wastes or solitudes of the pit (scheol, the unseen world), rest togetljer—The rest of me and my hope is in, &c. Both expire togetlier. The word " rest" implies that man's ceaseless hopes only rob him of rest.
for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the fabled ruler of the dead, but Death,
witli all its terrors to tlie ungodly, personified. 15. 11
CHAPTER XVIII. SECOND SERIF-S.
Terror shall haunt, Ac, and not .as Umhricit iiiiolher, which the last clause of the vers(> disproves, none of his—It is his no longer, brimstoneProbably comparing the calamity of Job by the "fire of Ciod" (ch. 1. 16) to the destruction of guilty .Sodom by fire and brimslone (Genesis 19.21). IG. " Roots," himself. " iiranch," his children (ch. 8.12; 15.30; Malachi 4.1). 17. street—Men
Ver. 1-21. Reply op Bildad. 2. ye — The other two
fi ien<ls of Job, vrhom Bildad charges with having spoken mere " words," t. e., empty speeches
; opposed to "mark,"
i.e., come to reason, consider the (|uesllon intelligenlli/
sliall not speiik of him in meeting in the highways. Rather, in tlie field or meadow; the shepherds shall no
and (hen let us speak. 3. beasts—.Minding to what Job said (ch. 12.7; so Isaiah 1.3). vile—Rather from a Hebrew
JoFs Reply to Bildad. JOB XIX. His Belief in the Resurreetion,
more mention his name. A picture from nomadic life. [Umbreit.] 18. light . . . dai-ltness— Existence— nonexistence. 19. nephew— (So Isaiali 14.22.) But it is translated "grandson" (Genesis 21.23), translate "kinsman." 20. after . . . before— Rather, "those in tlie West—those in the East;" i.e., all people; those behind—those before; for Orientals in geographjturn Willi their face to the east (not to the north as we), and back to the west; so that before—east; behind—north (so Zechariah 14.8). day — Of ruin. (Obadiah 12.) affrighted— Seized with terror (ch. 21.6; Isaiah 13.8). 21. (Ch. 8.22, 2Iarg.) CHAPTEE XIX.
besides were dead. In ch. 3. 10 the same words "my womb" mean, my mother's womb: therefore translate, "and
I must entreat (as a suppliant) the children of my mother's womb;" i.e., my own brothers. A heightening of force, as compared with last clause of v. 16. [Umbreit.] Not only must I entreat suppliantly my servant, but my own brothers (Psalm 69. 8). Here too, he unconsciously foresliadows Jesus Christ (John 7.5). 18. young childrenBo the Hebrew means (ch. 21. 11). Reverence for age is a chief duty in the East. The word means "wicked" (eh.
16. 11). So Umbreit has it here, not so well. 1 arose Rather, supply " if," as Job was no more in .a state to stand up. "If I stood up (arose) they would speak against (abuse) me." [Umbreit.] 19. in-narA— Confidential : lit., "men of my secret"—to whom I entrusted my most intimate confidence. 20. Extreme meagreness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same; "And to my flesh," viz., which has fallen away from the bone, instead of firmly covering it. skin of my teeth—Proverbial. I have escaped with bare life ; I am whole only with the skin of my teeth, i. e., my gums alone are whole, the rest of the skin of my body is broken with sores (ch. 7. 5; Psalm 102. 5). Satan left Job speech, in hope that he might therewith curse God. 21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches. 22. As God —has persecuted me. Prefiguring Jesus Christ (Psalm 69.
SECOND SERIES. Ver. 1-29. Job's Reply to Bildad. 3. How long, &c. —Retorting Bildad's words (ch. 18. 2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the suflTerer? And yet even this they have not yet proved. 3. Tliese—Prefixed to uumbersemphatically (Genesis 27.30). ten—i. e., often (Genesis 31.7). maUe yourselves strange—Rather, stun me. [Gesenius.] (See Margin for a difTereut meaning.) 4. erred—Tlie Hebrew expresses unconscious error. Job was unconscious of wilful sin. remaineth— passeth the night. An image from harbouring an unpleasant guest for the night. I bear the consequences. 5. magnify, &c.—Speak proudly (Obadiah
12; Ezekiel 35. 13). against me—Emphatically repeated (Psalm 38. 16). plead . . . reproach English Version makes this part of the protasis, " if" being understood, and the apodosis beginning at v. 6. Better with Umbkf.it, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or s!iame, which you assert. In the English Version "reproach" will mean Job's cri/rt)/ii7ie«, which they " pleaded" against him as a "reproacli," or proof of guilt. 6. compassed . . . net Alluding to Bildad's words (ch. 18. 8). Know, that it is not that 7 as a wicked man have been caught in my "oivii net:" it is God who has compassed ine in His—why, I know not. 7. wrong—Violence : brought on Jilm by God. no Judgment—God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character. 8. Image from a beniglited traveller. 9. stripped . . . crown—Image from a dejiosed 'king, deprived of his robes and crown: appropriate to Job,
26). That God afflicts Is no reason that man Is to add to a sufferer's affliction (Zechariah 1. 15). satlslicd wltli my flesh—It is not enough that God afflicts my flesh literally
{v. 20), but you must " eat my flesh" metaphorically (Psalm
•27. 2); i.e., utter tlie worst calumnies, as the phrase olXeu means In "Arabic. 23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection, printed—Not our modern printing, but engraven, pen—Graver, lead—poured into the engraven characters, to make them better seen. [UMiiREiT.] Not on leaden plates ; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions a re made by it, than by a harder hammer. Foster (One J^ritnec. iMng.) has shown that the inscriptions on the rocks in Wady-RIokatta, along Israel's route tlirough the desert, record the journeys of that people, as Cosmas Indlcopleustes asserted, 5;>) A. D. 24. fo|- ever—As long as the rock lasts. 25. Iledcemer—Umhreit, &c., understand this and v. 26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (ch. 17. 15, 16). One hope alone was left, which the Spirit revealed—a vindication in a future life:
once an emir with all but royal dignity (lyamentatious .5.
16 ; Psalm 89. 39). 10. destroyed ... on every side— "Shaken all round, so that I fall in the dust:" image from a tree uprooted by violent shaking from every side. (Umbreit.] The last clause accords with this (Jeremiah 1. 10). mine hope—As to this life (in opposition to Zoi)har, ch.
11. 18); not as to the world to come (v. 25; ch. 14. 15). removed-Uprooted. 11. enemies—(Ch. 13. 24; Lamentations 2. 5.) 12. troops—Calamities advance together lilve liostile troops (ch. 10. 17). raise up . . . way—.\n army must cast up a way of access l)efore it, in marching against a city (Isaiah 40. 3). 13. brethren— iYcfn c.*^ kinsmen, as distinguished fi om "acqu.aintance." So " kinsfolk" and " familiar friends" (i'. 14) correspond in parallelism. The Arabic proverb is, "The brother, i.e., the true friend Is only knftwn in time of need.", estranged— turn awny with disgust. Jol) again unconsciously uses language prefiguring the desertion of Jesus Christ (cli. l(i. II); Luke 23.49; Psalm 38. 11). 15. Tliey that dwell, Ac.— Rather, sojovn-n : male servatits, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependant treats the master as a strang(!r In Ills own house. 10. servientBorn In my house (as distingulsiied fi-om tiiose .«o;o?«-/t7'n,7 In It), and so altogether belonging to the family. Yet even he disobeys my call, moutli— i. e., calling aloud; formerly a nod was enough. Now 1 no longer look for obedience, I try entreaty, 17. »trni»ge— Ills breath by elephantiasis had l)ecome so stronr/ly <tltei-e<l and otFenslve, tliat his wile turned away as estratigrd troni him {v. 13; ch. 17. 1). clilldren ... of mine own body—
it would be no lull vindication if his soul alone were to be hai)py without the body ; as some explain (v. 26) "out of the Hesh." It was his body that had chiefly suH'ered: the resurrection of his body, therefore, alone could vindicate
li Is cause : to see God with his own eyes, anil In a renovated body (v. 27), would disprove the imputation of guilt cast on lilm because of thi! sull'erings of his present body. That
this truth is iu)t further dwelt on by Job, or noticed by his friends, only shows that it was toith him » bright passing glimpse of Old Te.stament hope, rather thtiu the steady liglit of Go.tj>el assurance; with its this passage has a definite clearness, which It had not lu his mind (see Note 21. 30). The Idea In " Redeemer" with Job is Vindicator (ch. 16. 19; Numbers ;i5. 27), HKlresslng his wrongs; also including at least with ««, and probably with him, the Idea of the predicted Bruiser of the Beri)ent's head. Tradition would Inform him of the prediction. Foster shows that the laP, by the serpent Is represented perfectly on the temple of Osiris at I'hIUe; and the resurrection on the tonU) of the Egypt laii Myi^erlnus, dating 40OO years back. Job's sacrl-
lit., belly. But "loins" Is what we should expect, not "belly" (womb), which applies to the woman. The " mine" forbids It being taken of his wife. Their children
flees Imply sense of sin and need of atonement. Satan was the Injurer of Job's body; Jesus Christ Ills Vlndleii-
tor, tlie Living one who givcth life (John 6 2J, '26). n(
/' 324
JOB XX.
Slate and Portion of the Wicked.
Reply of Zophar to Job,
latter day—Rather, " the Last," the peculiar title of Jesus Cluist, though Job may not have known the pregnancy of his own inspired words, and may have understood mereljone that comes after (1 Corintliians 15. 45 ; Revelation
to the humiliating condition of "seeking the favour of tliose very poor," whom the father had oppressed. Kut Umbreit translates as Margin, his hands—llat her, tlieir (tliechildren's)hands. tlieir goods—Tlie goods of the poor. Righteous retribution ! (Exodus 20. 5.) 11. (Psaim 2-5. 7i, so Vulgate. Gesenius has "full of youth;" viz., in the fulness of his youthful strength he shall be laid in the dusl.
1. 17). Je.sus Christ is tite last. The dajof Jesus Clirist tlie
Uutl day (Johu 6. 39). stand—Rather, arise. As God is said to ' raise up" the Messiah (Jeremiali 23. 5; Deuteronomy
18. 15). eartU— Rather, dost: often associated with the body crumbling away in it (ch. 7. 21; 17. IG) ; tlierefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise "Arise above the dust," strikingly expresses tliat
But "bones" plainly alludes to Job's disease, probably to Job's own words (ch. 19.20). Umbkeit translates "full ol
ii'm secret sins," as In Psalm 90.8; his secret guilt in his time of seeming righteousness, like secret poison, at last lays him in the dust. The JSnglish Version is best. Zopliar alludes to Job's own words (ch. 17.16). witli lilm—His sin had so pervaded his nature that it accompanies him to the grave: for eternity the sinner cannot get rid of it (Revelation 22.11). 13. toe " 7\iste sweet." Sin's fascination is like poison sweet to the taste, but at last deadly to the vital organs (Proverbs 20. 17; ch. 9. 17, 18). hide . . . tongue-Seek to prolong the enjoyment by keeping the sweet morsel long in tlie mouth (so v. 13). 14. turned The Hebrew denotes a total change into a disagreeable contrary (Jeremiah 2. 21 ; cf. Revelation 10. 9, 10). 14. gall —In which the poison of the asp was thouglit to lie. It rather is contained in a sack in the mouth. Scripture uses popular language, where no moral truth is thereby endangered. 15. He is forced to disgorge his ill-gotten wealth. 16. shall suck—It shall turn out that he has sucked tlie poison, &c. 17. floods lit., stream of floods, plentilul sti-eams flowing with milk, &c. (ch. 29. 6; Exodus 3. 17), Honey and butter are more fluid in the East than with us, and are poured out from jars. These "rivers" or water, brooks are in the sultry East emblems of prosperity. 18. Image from food whicli is taken away from one before lie can swallow it. restitution—(So Proverbs 6. 31). The parallelism favours the English Version rather than the translation of Gesenius, "As a possession to be restored in which he rejoices not." he shall not rejoice—His enjoyment of his ill-gotten gains shall then be at an end (v. 5). 19. oppressed—Whereas he ought to have espoused their cause (2 Clironicles 16. 10). forsaken— Left helpless, house—Thus leaving the poor without slielter (Isaiah 5.
fact that Jesus Christ arose first Himself above the diist, and then is to rai.se His people above it (1 Corinthians 15. 20, 23). The Spirit intended in Job's words more than Job fully understood (1 Peter 1.12). Though he «ce»!.s, in forsaking me, to be as one dead, He now truly "livetli" in heaven; hereafter He shall appear also above the dust of eartli. The Goel or vindicator of blood was the nearest kin.snian of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the " murderer" (John
8. 44), here Job's persecutor (Hebrews 2. 14). Compare also as to redemption of the inheritance by the kinsman of the dead (Ruth 4.3-5; Ephesians 1.14). 36. Rather, " thougli
after my skin (is no more) this (body) is destroyed (" body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision. Song of Solomon 2. 9; "looking
out/7-o)?i the windows") "shall I see God." Next clause proves bodily vision is meant, for it specifies " mine eyes." [ROSBNMULLER, 2d ed.] The Hebrew opposes "in my
flesli." The "skin" was the first destroyed by elephant-
iasis, then the "body." 37. for myself—For my advantage, as my friend, not another—Mine eyes shall Ijehold Him, but no longer as one estranged from me, as now. [Bengel.] tliongh—Better omitted: my reins (inward recesses of the heart) are consumed witiiin me, i. e., pine with longing desire for that day (Psalm S4. 2; 119. 81). The Gentiles had but few revealed promi.ses: how gracious that the few should have been so explicit (cf. Numbers
24. 17; Matthew 2. 2). 38. Rather, ye will then (when the Vindicator cometli) say. Why, &c. root . . . in me—The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many MSS. and versions, reads " in him." " Or how found we in him ground of contention." 39. "Wrath (the passionate violence witli which tlie friends persecuted JoId) bringeth," &c. lit., is sin of the sword, tliat ye may know— Supply, "I say this." judgment—Inseparably connected witii the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (cli. 42. 7), is a pledge of the eternal wrath at the final coming to glorify tlie saints and jtidge their enemies (2 Thessalonians 1.6-10; Isaiah 25. 8). CHAPTEE XX.
8; Micah 2. 2). 30. Umbkeit translates, "His inward parts know no rest" from desires, hlstoelly i. e., peace inwardly. not save lit., " not esca2>e with that which," &c. Alluding to Job's having been stripped of his all. 31. look for— Rather, because his goods, i. e., prosperity shall have no endurance. 33. shall he—Rather, "he is (feeleth) straitened." Tlie next clause explains in what respect, wicked —Rather, " the whole hand of the miserable (whom he had oppressed) cometh upon him;" viz., the sense of his having oppressed the poor, now in turn conies with all its power (hand) on him. This caused his "straitened" feeling even in prosperity. 33. Rather, " God shall cast (may God send) [Umbreit] upon him the furj' of His wratli to
fill his belly!" while eating—Rather, " Shall rain it upon him for his food! Fiery rain, i. e„ lightning (Psalm 11. 6; alluding to Job's misfortune, ch. 1. 16). The force of tlie image is felt by picturing to one's self the opposite nature of a refreshing rain in the desert (Exodus 16. 4; Psalm 68.
SECOND SERIES.
Ver. 1-29. Reply op Zophar. 3. Therefore—Rather, the more excited I feel by Job's speech, the more for tliat fery reason shall my reply be supplied by my calm consideration. Lit., "Notv/ithstanding; my calm thoughts (as In cli. 4.13) shall furnish my answer, because of llie excitement (haste) witliin me." [Umbreit.] 3. check of my reproach i. e., the castigation intended as a reproach
9). 34. steel—Rather, "brass." Wliilst the wicked llees from one danger, he falls into a greater one from an oppo-
site quarter. [Umbreit.] 3.3. It is drawn—Ratlier, " Ko (God) draweth (the sword, .loshua 5. 13) and (no .sooner has He done so, than) it cometh out of (i. e., passes righ' tlirough) the (sinner's) body" (Detiterononiy 32. 41, 43 Ezekiel 21. 9, 10). The glittering swon\ is a happy image foi lightning, gall—i. e., his life (ch. 16. 13). " Inflicts a dcadi> wound." terrors—Zopiiai repeats Bildad's words (eli. li.
(Ul., shame) to me. spirit of . , . nnderstnitding—Aly rational spirit; answering to "calm thoughts" (u. 2). In spite of tliy reproach urging me to " hastiness," I will answer in calm reason. 5. hypocrtte — lit., the ungodly (Psalm 37. $i, :«). G. (Isaiah 1 1. 13 ; Oljadiah 3, 4.) 7. dung —In contrast to the haughtiness of the sinner (u. G) ; this strong term expresses disgust and the lowest degradation (Psalm 83. 10; 1 Kings 14. 10). 8. tPsiilm 73. 20.) 9. llatlier "the eye followetli him, but can discern liim no more." A $harp-looking is meant (ch. '28. 7; cli. 7. 10). 10. seek to please—"Atone to the poor" (by restoring tlie property of which they had been roblied by tlie fatlier). fl)E Whttk.] Better than English Version, "The children ' are reduced
11; Psalms 88.16; 55.4). 36. "All darkness," i.e., every calamity that befalls the wicked shall be hid (in store for him) in His (God's) secret places, or treasures (Jude l.'J; Deuteronomy 3'2. 34.) not blown—Not kindled by man's hands, but by God's (Isaiah 30.33; LXX. in AlI':xan1)RI a.nMS. read "unquenchable fire," Mattliew 3. 12i. Tact is sliown by tlie friends in not expressly mentioning, l.iat alluding 'under colour of general cases, to Job's calami-
ties; here (ch. 1. 16) UMHitiiiT explains it, xvickedncss Is a "self-igniting fire ;" in it lie the jirinc'lijles of destnictiou. .
3-2o
JoVi Answer to Zoph^ir. JOB XXI. The Wicked Despise Gcxt.
Ill . . . tabeniacle—Every trace of the sinner must be oblilerated (ch. 18. 15). ^7. All creation is at enmity with him, and proclaims his guilt, whicli he would fain conreal. 38. increase—Prosperity. Ill got— ill gone, flow aw.ty—Like waters that run dry in summer; using Jolj's own metaphor against himself (ch. 6. 15-17; '2 Hamuel 14. H; iMicahl. 4). Uis wratli—God's. 39. appointed—Not as a matter of chance, but by the Divine " decree" (Margin) and settled principle.
UsiBREiT translates "snares," lit., cords, which llghtniii" in its twining motion resembles (Psalm 11. 6). 18. Joh alludes to a like setitiment of Bildad (ch. 18. 18), using his own previous ivords (ch. 13. 25). 19. Equally questionable
Is the friends' assertion, that if the godless himself is not punished, the children are (ch. 18. 19; 20. 10); and that God reu'ardeth him here for his iniquity, and that he shall know
it to his cost. So "know"' (Rosea 9. 7). 20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime, drink —(Psalm U. 6; Isaiah 51. 17 ; Lamentations 4. 21.) 31. The argument of the friends, in proof of v. 20, What pleasure can he have from his house (children) when he is dead ("after him;" Ecclesiastes 3. 22). wlien tUe numl>er, &c. —(ch. 14. 21.) Or, rather. What lialh he to do Willi his children, &c.? (so the //e6rc!<; in Ecclesiastes 3. 1 ; 8.6). It is therefore necessary his eyes should see his and their destruction." cnt otF—Ratlier, when the number of liia
SECOND .SERIES.
Ver. 1-34. Job's Answek. ti. consolations—If you will
listen calmly to me, this will be regarded as "consolations;" alluding to Eliphaz's boasted "consolations" (ch.
15. 11), which Job felt more as aggravations ("mockings,"
V. :i) than consolatii>ns (ch. Iti. 2). 3. lU., "Bcyin your mockings" (ch. 17. 2). 4. Job's difficulty was not as to man, but as to God, why He .so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, " my disputation." if it were Rather, since this is the case. 5. lay . . . liand upon
allotted months is fulfilled (ch. 14. 5). From an Arabic word, arrow, which was used to draw lots with. Hence a>Toiy—inevitable destiny. [Umbkeit.] 33. Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove tliat He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us"
. . . moutli—(Proverbs 30. 32; Judges IS. ISt). So the heathen god of silence was pictured with his hand on his mouth. There was enougli in Job's case to awe them into
(I.saiah 40. 13; Romans 11. 34). those . . . high— The high ones, not only angels, but men (Isaiah 2. 12-17). 33.
silence (ch. 17. 8). 6. remember—Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with llie Almighty ? Reconcile,
Lit., in the bone of his perfection, i. c, the full strength of unimpaired prosperity. [Umbkeit.] iH, breasts Rather, skins, or i^essels for fluids. [Lee.] But [Umbkeit] "stations or resting-places of his herds near water; " in opposition to Zophar (ch. 20. 17); the first clause refers to his abundant substance, the second to his vigorous health, moistened—Comparing man's bod.y to a well-watered
if you can, the ceaseless woes of the innocent with the Divine justice! Is it not enough to make one tremble? [U.MUKEIT.] 7. The answer is (Romans 2.4; 1 Timothy 1.
Ki; Psalm 73. 18; Ecclesiastes 8. U-13; Luke 2. 35 end ; Proverbs 16. 4; Romans 9. 22). old—in opposition to the friends wlio asse' ted that sinners are "cut off" early (cli. 8. 12, 14). 8. In oj'position to (ch. 18. H); 5. 4). 9. Lit., i^eace from ieur
field (Proverbs 3. 8; Isaiah 58. 11). 36. (Ecclesiastes 9. 2.) 37. Their wrongful thoughts against Job are stated by him in V. 28. They do not honestly name Job, but insinuate big
witli poetic force. Their house is peace itself, tlir removed from fear. Opposed to the friends' assertion, as to the bad (ch. 15. 21-24; 20. 26-28), and conversely, the good (ch. 5.
guilt. 38. ye say— referring to Zophar (ch. 20. 7). the house—referring to the fall of the ftoKsc of Job's eldest son
23,24). 10. Rather, their cattle conceive. The -first clause of llie verse describes an easy conception, the second, a happy birth. ri'MUiiEiT.] 11. ".Send forth," viz., out of
(ch. 1. 19) and the destruction of his family, princi-—The parallel " wicked " in the second clau.se requires this to be taken in a bad sense, tyrant, o^jjM-ci'sor (Isaiah 13. 2), the same Hebrew, "nobles"—oppressors, dwelling-places—
<loors, to theii happy sports under the skies, like a joyful
tlo( Iv sent to t.ie pastures, little ones—Like !aml)kins. cliildren—.Somewhat older than the former, dance—Not formal dances; l)ut skip, like lambs, in joyousand liealth-
IXixihcv, pavilions, lit., & tent containing many dwellings, such as a great emir, like Job, with many depeiidanis, would have. 39. Job seeing that the friends will nol admit him as an impartial judge, as they consider his calami-
ful play. 13. taUc— llather, iiVZ up the voice (sing) to the note of. [Umbkkit.] timbrel— Rather, ^«?»i(«)»)-()ie. organ —Not tlie motlern "organ," but the "pipe" (Genesis 4. 21). The first clause refers to stringed, the latter, to wind instruments; thus, Willi " the voice" all kinds of music are enumerated. 13. wealth—Old English Veisioyi for proa-
ties prove his guilt, begs tliem to ask the opinion of travel-
lers (Lamentations 1. 12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to I?ilda<l (ch. 8.8) and Zophar (ch.20. 4). tokens—Rather, intimations (ex.gr., inscriptions, proverbs,
perit)). in a moment— Not by a lingering disease, (jreat blessings! Lenglliencd life witli prosperity, and a suilden painless deatli (Psalm 73. 4). 1-4. Tlicrefore— Hatlier, And yet tliey are such as say, i. e., say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mattliew 8. 34). How ditferenlly tlie godly (Isaiali 2.3). ways Thi'. course of «(</om, wliicli God points out; as in Psalm 50. 2.'!; Mart/in. 1-5. (cf. Jeremiab 2. 20; Margin; Proverljs 30. !»; Exodus 5. 2). what profit-(eh. 35. 3; Malachi 3. 14; Psalm 73. 13). Sinners ask, not what is right, but what is for the ]>rofil of self. They l"org<>t, "if religion cost self .something, tlie want of it will cost self inllnitely more." 10. not in tiieir liand— liut in tbe hand of (iod. This is Job's dillicuUy, tliat God wlio lias sinners' pros-
signifying the results of their observation), teslinttiny. Lit.,
signs or proofs in ('onfirmation of the word spoken (Isaiah
7. 11). 30. Their testimony (rel'erriug perhaps tothose who had visited the region where Abraham who enjoyed a revelation then lived) Is, that "the wicked is (now) spaivd
(re.ierved) against the day of di'struclion" (hereafter). The
Jfcbreu'thx'ti not .so well agree with [Umiikeit] " in theday of destruction." Job do(\s not deny sinners' punishment, but their punishment in this life. They have
their "good things" now. Hereafter, their lot,and thatof thegodly, shall be reversed (TiUke Id. 25). Job, by the .spirit, often uttiMs trut hs which solve t he diincully under whicli he laboured. 1 1 is a lllictioiis most ly clouded his la 11 li, else he would hav«! seen the solulion furnished by his own words. This answers the object ion, that If he knew of I he resurrection in ch. 19.2.5, and future retribution (ch.21. 30), why did he not draw his reasonings elsewhere from t liem, which he does not ? God's rigliteous goveninieni, 'lowever, needs to be vindicated as to this lite also, and thi refore Die Holy fJhost has«caused U\() aigumcnl mainly to turn on It, at the same time glvii:g gUmpsi-s of a futr.ie fuller vindication of God's ways. br«ugl»t forth — not "carried away .safe" or "escape" (relcrrlng to this life), aa IlMitUKiT has It. wrath— "wiaths," i. e., multiplied and fierce wrath. 31— £. e., who dares lo charge him openly
l)erity (gooil) in His hand should allow them to have it.
is— Uather, " may the counsel of the wicked be far from me !" [Umhrkit.J This naturally follows the sentiment of
tlie llrsl clause: Let me not llen'liy be tliouglit to regard with aiiglit l)Ut horror tlio ways of the wicked, however jirospcrous. 17. Job in tliis whole passage down lo 21 quotes the assertion of the friends, as to the short (continuance of the sinner's prosperlly, not his own sentiments. In 22 lie proceeds to refute them. " How oft is the candle" (lamp) Ac, quoting liildad's sentiment (cli. 18.5, (J), in order to question Its trulli (cf. Matthew 25.8). liow oft—"God dittribiiteth," &c. (ulluUlnK to cU. 20. 23| 29). aorrow»— 326
Job Accused of Divers Sins, JOB XXII. and Erhoried lo ReptnU
(" know ") human afTairs (Psalm 73. 11). 14. "In the circuit of heaven " only, not taking any part in earthly
with his bad ways? viz., in this present life. He sliall, I grant (v. 30), be " repaid " liereafter. 3^. Ifet—Ratlier, ami. bEoiiglit—witli soleiiiii poinp (P.saliii 45.1.5). grave lit., graves; i. e., the plaee wiieie tlie graves are. remain l«—
alfair.s. Job is alleged as holding tliis Ejiicureaii sentiment (Liimentations ,3.44; Isaiah 29. 15; 40. 27; Jeremiah 23.24; Ezekiel 8.12; P.salm 13!). 12). 15. marked—Rather, Dost thou keep iof i. e., wish to follow (so Hebrew, 2 Samuel 22, 22). If so, beware of sliaring their end. the old w.iy — The degenerate ways of the world b<fore tlie tlood (Genesis U. 5). 10. cut down— Rattier, "fettered," as in ch. 10. 8; i.e., arrested by deaMi. out of tiBne—Prematurely, suddenly (eli. 15. 32; Ecclesiasle.s 7. 17), lit., whose fountlation was poured out (so as to become) a stream or tlood. The soliil earth passed from beneath their feet into a flood (Genesis 7. 11). 17. Eliphaz designedly u.ses Job's own words (ch. 21. 11, 15). do lor tUem—They think they Ciin do everything for themselves. 18. " Yet" you say (eh. 21. l(j, see Note) that it is " He who tilled their houses with good "—" their " "gooil
Katlier, watch on tlie tomb, or .sepulchral mount/. Even after deatli he seems still to live and watch {i. e., iiave hi.s "remembrance" preserved) by raean.s ol' the monument over the grave. In opposition to Bildad (eh. 18.17). 33. As'the cla.ssic saying has it, "The earth is light upon him." His repose shall be "sweet." draw—follow. He shall share the c<mimon lot of mortals; no wor.se off than they (Hebi-ews 9. 27). Umbkeit not so well (lor it is not true of " every man"), "Mo-sl men fi How in hi.s bad steps, as counts
less such prece<ied him." 34. falseliood—iii., wickedness. Your boa.sted "consolations" (ch. 15. 11) are contradicted
facts ("vain"), they therefore only betray your evil in-
tent (" wickedness") against me.
is not in tli.eir hand," but comes from God. but tiiecounsel ... Is, Ac— Rather, may the counsel be, die. Eliiihaz sarcastically quotes in continuation Job's words (ch. 21.
THIRD SERIES. Ver. 1-30. As before, Eliphaz Begins. 1. Eliphaz shows, that man's goodness doe.s notadd to, or man's badness take from, the happiness of God; therefore it cjinnot
10). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," <tc. 19. Triumph
ol llie pious at the fall of the recent followers ol tlie antediluvian sinners. Whilst in the act of denying that God can do theiu auy good or harm, they are cut oil" by Him. Eliphaz hereby justi/ies himself and the friends for their conduct to Job; not derision of the wretched, but joy at the vindiailion of God's ways (Psalm' 107. 42; Itevelation 15.3; 10. 7; 19.1,2). ao. The triumphant speech of the pious. If "substance" be retained, translate, rather as IjXX., " has not their substance been takeu away, and &c. ? But thti Hebrew is-rathei-, "Truly our adversai-y is cut down." [Gesenius.] The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adani and Satan (advei sary) ; this forms the groundwork of the book (chs. Land 2. ; Genesis
lie that God sends pro.sperity to .some and c;ilamities on otliers for liis own ailvantage; the cause of the goods and
ills sent must lie iu the men themselves (P.salm 10. 2 ; Luke
17. 10; Acts 17. 2,5 ; 1 Chroniele.s 2a. 14). So Job's calamities must arise fi-om guilt. Elipliaz, instead of meeting the
/(vctg, tries to show that it coiikl not he no. 2. as l»e tliat
is Avlse—Rather, ?/ea the ptoM« man profiteth himself. So "understanding" or " wise"—/;rouA- (Daniel 12.3, 10; P.salm
14. 2). [MlcHAELis.] 3. pleasure— Accession of happiness; God has plea-sure in man's right€Ousne.ss (Psalm 4.5.
7), but He is not dependent on man's character for His happiness. 4:. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (Notes 7. 12, 2U ; 10. 17). will He enter . . . into judgment J —Job had desired this (ch. 13. 3, 21). He ought rather have Bpokeu as Psalm 143. 2. 5. Heretofore Eliphaz had only Insinuated, now lie plainly asserts Job's guilt; merely on the ground of his sufferings. G. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to lie committed by a rich man. The Mosaic law (Exodus 22. 20; Deuteronomy 24. 10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the ease is not quite tlie same; .lob is cliarged with talcing a pledge where he had no jitut claim to it ; and in the second clause, that pledge «7i<> outer garment whicli served the poor as a, covering by day and abed liy night) is represented as taken from one who had not "changes of raiment" (a corftmon constituent of wealth in the East), but was poorly clad—" naked " (Matthew 25. 36 ; James 2. 15) ; a sin the more heinous inarich man like.Iol). 7. Hospitality to the weary traveller is regarded in the East as a prirnaiy duty (Isaiah 21. 14). 8. mighty Hebrew, " man of arm" (Psalm 10. 15; viz.. Job), honourable— i/c6reui, accepted of countenance (Isaiah 3. 3; 2 Kings 5. 1), i. e., po.s.sessing authority. Eliphaz repeats his charge (ch. 15. 28; so Zophar, ch. 20. 19), that it was by violence Job wrung houses and lands from the poor, to whom now lie refused relief (u. 7, 9). JMrcHAELr.s.] 9. empty—without their wants being relieved (Genesis 31. 42). The Mosaic law especially protected the widow and fatherless (Exodus 22. 22); the violation of it in their case by the great is a complaint of the prophets (Isaiah 1. 17). arms—supports, helps, on which one leans (Hosea 7. 15). Thou hast robbed tliem of their only stay. Job replies in ch. 29. 11-16. 10. snares—alluding to Job's admission (eh. 19. 6; cf. ch. 18. 10; Proverlis 22.
3. 1.5). remnant—all that " is left " of the si nuer : repeated from (ch. 20. 20), which makes Umbheit's rendering " glory " {marg.}, " excellency," le.ss probable, fire—alluding to Job (eh. 1. 16,; 1.5. 34; IS. 15). 1. First is mentioned destruction by ivater(v. 16); here, by fireCZ Peter 3. 5-7). ai. Eliphaz takes it for granted. Job is not yet " acquainted " with God; iiZ., become a companion of God. Turn with familiar confidence to God. and be—<S'o thou sliaU be: the 2d imperatively expresses the consequence of o'oeying the 1st (Psalm 37. 27). peace—prosperity and restoration to Job; true spiritually also to «.$ (Romans 5. 1 ; Colo.ssians
1. 20). Good—(1 Timothy 4. 8). 33. lay up—(Psalm 119. 11). 33. "Built up" anew, as a restored house, thou shalt put away—Rather, thou put away. [Micuaelis.J 34. Rather, containing tlie protasis from the last clause of t'. 23, If thowregurd the glittering metal as diist ; lit., lay it on the dust; to regard it of as little value as the dust on which it
lies. The apodosis is at v. 25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust, gold—Rather, " precious " or " glittering metal," parallel to "(gold) of Ophir," in the second clause. [Umbreit and Maukek.] Ophlr—Derived from a Hebrew word dust, viz., gold dust. Heeren thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the centre of Arabian commerce). It is curious, the natives of Malacca still call their mines Ojthirs stones of the brooks If thou dost let the gold of Ophir remain in its antive valley among the stones of the brooks
i. e., regard it as of little worth as the stones, &c. The gold was waslied down by mountain torrents and lodged among the stones and .sand of the valley. 35. Apodosis. Yea—Rather, Then shall the Almiglity be, &c. defence— Rather, as the same Hebrew means in v. 24 (see note)—Thy precious metuU ; God will be to thee in tlie place of riches,
6). 11. that So that thou, abundance—floods. Danger by floods is a less frequent image in this l>ook than in the rest of the Old Testament (cli. U. 10; 27. 20). 13. Eliphaz •ays this to prove that God can from His height behold All things; gratuitously inferring that Jol) denied it, because he denied that the wicked are punished here, height—/fefereif, head, i. e., elevation (ch. 11.8). 13. Rather, Anil yet thou sayest, God does not concern himself with
plenty of silver—Rather, " And shall be to thee in tlie place of laboriously-obtained treasures of silver." [GeseNius.] Elegantly implying, it is less labour to find God tlian tlie hidden metals; at least to t/ie humble seeker
(ch. 28. 12-28). But [MaurekJ "the shining silver." 36, 327
Job's Answer to ElipJiaz. JOB XXIII, XXIV. Wic/:edness goeth often Unpunisheil.
lift up . . . face, &c.—Repealed from Zopliar (ch. 11. 15.) 27. (Isaiah 58. 9, 14.) pny tliy vows—Which thou hast {•romised to God iu the event of tliy prayers being heard
regarded as uninhabitable through heat (see ch. 3^1. 29X 10. But—Correcting liimself for the wish that his caus« should be Icnown before God. The omniscient One already knoivetli Hie u-ay in me (my inward princij)les: His outward way or course of acts is mentioned in v. H. So in
:irod will give tliee occasion to pay the former, by hearing
tlie latter. 38. llgUt—Success. 39. Rather, When (thu ways; from v. 28) are cast down (for a time), tliou shalt .(soon again have joyful cause to) say, Tliere is lifting up
»nf, ch.4. 21); though for some inscrutable cause He as yet hides himself (!•. 8, 9). wlien—Let Him only but try my cause, I shall, &c. 11. Iield—Fast by His steps. The law
(prosperity returns back to me). [Maurer.] lie—God. humble—ifebrew, him that is of low eyes. Eliphaz im-
is in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (Psalm 17. 5). declined—(Psalm 125. 5.) 11. esteemed— Rather, laid tip, viz., as a treasure found (Matthew 13. 14; Psalm 119. 11); ftlludim; to the words of Eliphaz (ch. 22.
plies, that Job is not so now In his affliction ; therefore it continues: with this he contrasts tlie blessed effect of being humble under it (James 4. 6, and 1 Peter 5. 5, probably quote this passage). Therefore it is better, I tliink,
to take the first clause as referred to by " God resisteth the proud." When (men) are cast down, tliou shalt say (behold the effects of) jjride. Eliphai^ hereby justifies him-
2*2). There was no need to tell me so; I have done so already (Jeremiali 15. 16. Jiecessarj'—"Appointed portion"
(of food : as in Proverbs 30. 8). Umbreit and Maurer translate "More than my laic," my own will, in antithesis to "the words of His mouth" (John 6. oS). Probably under the general term, "what is apjKiinted to me" (the same Hebreiv is in i'. 14), all that, ministers to the appetites of the body and carnal will is included. 13. in one mind —Notwithstanding my innocence. He is unallrred \r\ His purpose of proving me guilty (oh. 9. 12). sonl—His wiU (Psalm 115. 3). Gfxl's sovereignty. He has ohc great purpose; nothing is hap-hazard; everything lias its proper place with a view to His purpose. 14. many sneli—He has yet many more such ills in store for me, though hidden in His breast (ch. 10. 13). 15. God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind witii holy awe. [Barnes.] 16. soft—Faint. Hath melted my courage. Here again Job's language is that of Jesus Christ (Psalm 22. 14). 17. Because I was not taken away by death from the evil to come [lit., from before the fare of the darkness, Isaiali 57. 1). Alluding to the words of Eliphaz (ch.
self for attributing Job's calamities to hisphide. " Giveth grace to the humble," answers to the second clause. 30. Island—i. e., dwelling. But tlie Hebretv expresses tlie neg-
ative (1 Samuel 4.21), translate "Thus He (God) shall de-
liver liim who was not guiltless," viz., one, who like Job himself on conversion sliall be saved, but not because he
• was, as Job so constantly aflirms of liimself, guiltless, but because he /iuwift/e* himself (r. 2!)); an oblique attack on Job, even to the last, and it—Rather, " ?te (the one not heretofore guiltless) shall be delivered tlrrougli the purity (acquired since conversion) of thy hands;" by thy intercession (as Genesis IS. 26, &c.). [Maurek.] The irony
is strikingly exhibited in Eliphaz unconsciously uttering words whiclt exactly answer to wliat liappened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (ch. 42. 7, 8).
CHAPTER XXIII. TUIRD SERIES.
22. 11), "darkness," i.e., calamity. "Cut off;"' rather, in the Arabic sense, Brought to the land of silence ; my sad complaint hushed in death. fUMnREiT.] "Darkness" in the second clause, not the same Hebrew word as in the
Ver. 1-17. Jon"s Answer. 3. to-day—Implying, perhaps, that the debate WHS carried on tlirougli more days tlian one (see Introduction), bittrr—(cli. 7. 11; 10. 1). my sti'oke—Tlie hand of God on me {mara. ; ch. 19.21; Psalm
first, eloiid, obscurity. Instead oif "covering the cloud (of evil) from my face," He "covers" me with it (oh. 22. 11).
S2. 4). heavier tUan—Is so ht-avj' tlr.U I cannot relieve myself adequately by groaning. 3. The .same wisli as in ch. 13. 3 (cf. Hebrews II). 19-22). seat—The idea In the Hebrew is a u'ell-prepnred tlirone (Psalm 9. 7). 4. order—State metliodically (cli. 13. 18; I.saiah 43. 2ti.) till, etc.— I would have abundance of arguments to adduce. 5. lie—Emphatic: it little matters wliat man may say of me, if only 1 know what C'of/ judges of me. 0. An objection suggests