Bible Commentary (1871–1879 Edition) (continued)
JoVi Answer to Zophir. 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
CHAPTER XXI.
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 iessels 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., ieace 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 fto Ksc 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, ojjM-ci'sor (Isaiah 13. 2), the same Hebrew, "nobles"—oppressors, dwelling-places—
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 calamiful 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 proaties prove his guilt, begs tliem to ask the opinion of travellers (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' prossignifying 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. (ullu UlnK to cU. 20. 23| 29). aorrow»— 326
Job Accused of Divers Sins, JOB XXII. and Erhoried lo ReptnU
(" know ") human af Tairs (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 ti Bne—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 intent (" wickedness") against me.
CHAPTER XXII.
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