Aiitc I, Olyinpi
Verse 4- D&ik nH Ae seemi/ way*] Can I suppose tk&t I e&old flcreen HIT self from th# eye of God whiJe ' gfuttr ar saeh iniquities ^ ^
Vtnie 5. If I ham walked with nmiiiy\ If I have b^tfi guiltj of tdolatty, or ibe worshippmg of a /o/ji? j^; lor thus ynw $hai\ which we here translate «i/yv is tlaed Jer. Xfiii. IS: (compare mth Pf^a. j. &; Ho«' xii. 1 1; and Jonftb ii. B;) a.nd ii scerns rident thai the whole of Jah^s discourse here m a xifm of himself from all idolatrous dispositions
Ver?a B. Let me sow^ and let anoth&r eal]' Jjet \ he plsgued both in my circumstances and la my
. irobable that all Job's children were not dein ihe foU of the house meotiooed chap, i.
woman, or if I have laid wait at my ncighbour*s door;
10 Then let my wife grind unto « another, and let others bow down upon her. *
Verse 10. Lei mjf ^tfe grind unto another} Let
I-l For this i> a heinous crime; yea, ^ it is an iniquity to he punished by i!ie judges.
1 2 For it IS a fire thai consumeth to de^tillction, find would roQt out all mine increase.
13 If I did demise the cause of my man^ servant or of my maid*servant, when they contended with mc;
^ 14 What then shall I do when ' Godriseth up? and when he visiteth* what shall I answer him?
the pfaisage ia understood both hy the Sijrhtr md Atah%c. See Eatodp n. &, und I»a, xtrii. "^ \ and see «| the end of Ihe chapter.
And let others ifoit? down upon her.] Let her be in such a slate as to hnve no command of her own person; her owner disposing of her person as ho ple&iies. In Aaialic eduntries, slaves were considered so absolutely the property of their Ofpnersi that they pat only served ilipmselves of th^n in the way of scortalion ami autioubiiKtge, bot tliey were accus^ turned to aceommod:vie their ^lesis with J hem! Job is 80 conscious of his own innocencCt that he is wiping it sbould be put to the utmoat proof; and H found guilty, that he miiy be exposed to the most distressing and humiliating' punishment; even to lliat of being deprived of his goodu, bereaved of his chil« dren, his wil^ made a *farr, and sabjeeted to all indignities in that state.
Verse 1 1. For this is a hetnotis crime] Mr, Good Iranslatea,
** For Ibis wouid be a premeditated crime. And a gmtiig^ey of the understanding."
lliat 19; It wotild not only be a sin ajrn^inat the in^ vtduaU more particularly e oncer nedj but a tin of the first magnitude against society j and one of whi^h tjio rin/ m&gistrate should take particular cognizance, and |mnish as justice ■^requires,
Veiae 12. For U ia afire] Nothing is so destructive of domestic peace* Where jealtmsy exists, unmixed misery dwells; and the adulterer and fornicator waste their substance on the unlawful bisects 0f their impure afTectiofts.
Averse 13* The taw^ of my man-sen^afit] In ancient timta daves had no action at law against their owners ]. they might di&pose of them as they did of their cattle^ or my other property. The slave might aomplain; and the owner might hear him if he pleased^ but be WEis not comi^ellod to do so. Job states that he hod admitted them to all civil rights; and^ far from preventing their case from being beard, he was ready to permit them to complain even a^inat him^
16 If I have withlicld the poof from their desire, or have caused the eyes of the widow to fail;
17 Or have eaten my morsej myself alone, and the fatherless hath not eaten thereof;
18 (For from^my youth he was brought up
for want of clothing, or any poor without covering;.
-20- If-his loins have not "blessed me, and j^he were not warmed with the fleece of ipy sheep;. 21 If I have Ufted up my hand ^ against the fatherless, when I saw my help in the gate:
self, if they bad a cause of complaint, and to give them an the benefit of th6 law.
Verse 15. Did not he that made me — make himf] I know that God is the Judge of all; that*att shall appear before him in that state where the king and bis subject, the master and his slave, shall be' on an eqoal footing, all civil distinctions being abolished for evei'. If^ then, I had treated my slaves with injustice, how could 1 stand before the judgment-seat of God? I have treated otWs as I wish to be treated.
Vene 17, Or have eaten my morsel myself o/one] HospitalUy was a very prominent virtue among the ancients in almost all nations: 'friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called catna on this account; or, as Plutarch says, To fuv yap detKvov ^aai KOiva 6ta tjjv KOivuviav Ka?,eia6ai', naB* iavTovQ yap t/fitcmtv eniHKQg ol rrfiXai ^Pufxaioi, avvdeiTTvoyvrec n)tf ^iXoic- " The ancient Romans named supper ccena, {xoiva,) which signifies communion {KoivQvta) or fellowship; for, although ihey dined alone, they supped with their friends.''^ — Plut. Symp. lib. yiii., prob. 6, p. 687. But Job speaks l\ere of dividing his*bread with the hungry: Or have eaten my morsel myscif alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand full as hungry as himself
Verse 18. This is« very difficult verse, and is varioady translated. Take the following ins^nces: — For from his youth he (the inale orphan) was brought up with me as a father. Yea, I have guided her (the female orphan) from her mother's womb. — Heath,
Nam a pueris educavit me commiseratio; jam inde ab utero raatris meae ilia me deduxit. — Houbigant.
" For commiseration educated me from my childhood; And she brought me up even from my mother^swomb.^^
** Behold, from my youth calamity hath quickened me r Even from my mother's womb have I distribpted it."
The Syriac.^"^^* Fot ftom my childhood he sdficated me in distresses, and from the. womb of ny mother in groans.*" The Arabic is nearly the same.
The general meaning may be ga^ered from ths above ^ but who can teconcUe such discoidaxU tnaslations}.' • ^
'' Verse 20. If his loins have ndt blessed- fhe\ Tbk is a very delicate touch: the part that was cM and shivering is now covered with warm woollen. It feels the comfort; and by a fine prosopopmth' is represented as blessing him who furnished the clothuig,
Verse 21. If Z have lifted up my hand against tk4 fatherless] I have at no time oppbsed the orpfaiBt nor given, in behalf of the rich and powerful, a da* clslon against the poor, when J saw my help m tkt gate — ^when I was sitting chief on the throne of* judgment, and could have done it without being oallad to account.
' There are sentiments very like these jn the poem ' of Lebeid, one of the authors of the Moallakkat» "I shall quote several verses from the elegant, translatkNi of Sir William Jones, in which the character of a charitable and bountiful chief is well dSscribed: —
'*pfl have I invited a numerous company to tlM death of a camel bought for slaughter, to be diridod with arrows of «qual dimensions."
^* I invite them to draw lots for a camel witfaonl a foal, and for a camel with her young one, whpse flesk- I distribute to all the neighbours."
" The guest and the stranger admitted to my bosSrd seem to have alighted in the sweet vale of Tebamht luxuriant ^th vernal blossoms."
" The cords of my tent approacjies every needjr. matron, worn with fatigue, like a camel doomed to di^- at her master's tomb, whose vesture is both wosMOfand ragged." • ". ^
" There they crown with meat (while the Wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eag^oriy plunge."
'*,He distributes equal shares, he dispenses jastioe to the tribes, he is indignant when their right is diminished; and, to estiLblish their right, often relmquishes his own."
''^' 23 For ' destnrction from God
was a terrorto me, and by reason of his highness I could not endure. -
24 " K I have made gold my hope, or haVe said to the fine gold, Thou art my confidence;
25 * If I rejoiced because my wealth was great, and because mine ' bahd had ^gotten BUGh;
26 ^ If I beheld ^ the sun when it shined, or the moRoq walking ' in brightness;
27 And my heart hath been secretly enticed, IT / my mouth hatfau kissed my hand:
beut; he shed^ the dew of his liberality on those who need his assistance; he scatters around his pwn gaun and jfrecioiis spoils; the prizes of his ▼alour/' Ter. 73-80.
Yexae 82. Lei mine 'arm. fall] Viz. Goody as a nedicad man, is at home }tL the translation of this Tcne: —
"May my shdulder-bone be shhrered at the blade, And mine arm be broken off at the socket.^' Let jodgment fall particularly on those parts whieh ksTe either done wrong, or refused to dd right when m their power. ' ^
Verse 33. Destruction from Godwsa a terror] I have ever been preserved (rom outward sin, throu^ the fear of Qod's judgments;. I knew his eye was constantly upon me, and I could ** Nerer in my Judge*s eye my Judge^s anger dare."
Verse 84. Gold my hope] For the meaning of 3rrT xahabf polished goki, and DTID kethem^ stamped gold, see on chap, mtviii. 15-17.
Verse 86. If I beheld the sun when it' shined] Ih this Terse Job clears himself of that idolatrous worship which was the most ancient and most consistent widi reason of any species of idolatry; viz., Sabaism, the worship of the heavenly bodies; particularly the Jim and moon, Jupitfir and Venus ^ the two latter being Uie morning and evening stars, and the most resplendent of all the heavenly bodi^r, the sun and moon excepted.
•* Job," says Calmet, " points out three things here:
** 1. The worship of the sun and moon; much used in his time, and very anciently used in every part of die EajBt; and in all probability that from which idolatry took its rise.
** 8. The custom of adoring- the sun at its rising, and the moon at her change; a superstition which is mentioned in Ezek. viii. 16, and in every part of profane antiquity.
** 3. The custom of kissing the hand^ the form of adoiatiiMS and token of sorereign respect.** e
29 * If I rejoiced at the destruction of hiai that hated me, or Ufted up myself 'wh6n evil found him; ~ -
30 (*» Neither have I suffered • my mouth to sin, by wisUng^ curse to his soul;)
31 If th6 men of my tabernacle said not, O that we had of his flesh! we cannot be satisfied.
32i ^ The stranger did not lodge in the street; 6fi^ r opened my doors Mo'tbe traveller.
33 If I govered my tr.ansgressions ''as ^ Adam, by hiding mine iniquity in my bosom:
Adoration, or the religious act of kissing the hand, comes to us from the Latin; ad, to, and^oj, oris, the mouth. The hand lifted to the mouth, and there saluted by the lips.
Veirse 38. For I should have denied the God that is above. \ Had I paid Dirina adoration to them, I should have thereby denied the God that made them.
Verse 29. If I rejoiced] I did not avenge myself on my enemy; and I neither bore- malice nor. hatred to him.
Verije 30. Neither have I suffered my, mouth to sin] I have neither spoken evil of biro, nor wished evil to him. How few of. those called Christians can speak thus concerning their enemies; or those who have done them any mischief!
Verse 31. If the men of my tabernacle said] I beliere the Targum gives the best sense here: — " If the men of mjr tabernacle have not said. Who hath commanded that we should not be satisfied With jiis flesh t" My domestics have had all kindness shown them; they have lived like my own children, and have been served ^th the same viands as my family. They have never seen flesh come \o my table, when they have been obliged to live on pulse.
*' If the men of my^ tabernacle do not exclaim. Who hath longed for his meat without fulness V
" Where is the man that has not been satisfied with his fieshV i. e., fed to the full with the provisions from his table. See Prov. xxiii. 20; Isa. xxiii. 13, and Pan. z. 3.
Verse 32. TJe stranger did not lodge in the street] My kindness did not extend merely to my family, domestics, and friends; the stranger — ^he who was to me perfectly unknown, and the traveller — he who was on his journey to some o^er district, found my doors ever open to receive them, and were refreshed with my bed and ray board. •
Verse 33. If I covered my transgression^as Adam] Here is a most evident allusion to the faU» Adam
Antc"iJ. c* cir. families rterrify me, that I kept ^^' ' silence, and went not out of the door? •
transgressed ikie eoaimandment of hift Maker, and he endeavonred to conceal it; firsts ky hiding himself among the trees of the garden: ^ I heard thy Yoice, and went and hid.knyself;'* jecondly, hy laying the blame on his.toifir;-" The woman gave nte, and I did eat;" and thirdly, by charging the whole direcftly on God himself.: ** T^iO woman which thqu gayest m£ to -be with me, she gave me of the tree, and I- did eat." And it is Very likely that Job refers 'immediately to the Mosaic account jn the Book of Genesis, The. spirit of this saying is this: "When I have departed at any time from -the path of rectitude, t have been ready to acknowledge my error, and have not sought excuses or palliatives for my sio.
Verse 34. Di4 I fior a great mtdtitude] Was I ever prevented by the voice of the many from decreeing and executing what w^ right? When many families or tribes espoused a particular cause, which ' Tfound, on examinationj to be wrong, did they put me in fear, so As. to prevent me from doing justice to. the weak and friendless 1 Or, in any of these cas^^, was I ever, through fear, self-seeking, or favour, prevented from declaring my mind, or conslrainBd to keep my house, lest I should be obliged to give judgment against my conscience? Mr. Good thinks it an in^precation upon: himself, if he had.done any of the evils which he mentions in the preiSeding verse. He translates thuS:— -
" Then let me be confounded before the assembled multitude, And let tlie reproach of its families quash me! Yea, let me be struck dumb! let me never appear abroad!" ".
I am satisfied that ver. 38, 39, and 40, should come, in either here, or immediately afUr ver. 25; and that Job's words should end with ver.. 37, which, if the others were inserted in their proper places, would be ver. 40. See the reasons, at' the end of the chapter.
Verse 35. O that one would hear me!] I wish to have a fair and full h( aring: I am grievously accused;^ and have nO proper opportunity of clearing myself, njad establishing my own innocence.
Behold, my desire is] Or, 'in \T\ hen tavi, " There is my pledge." I bind myself, on a CTcat penalty, to come into court, arid abide the issue.
That the Almighty would answer me] That he would call this case immediately before himself; and.oblige my adversary to come into court, to put his iiccusations into a legal form, that I might have the opportunity of vindicating myself in the presence of a judge who woi^ bear dispassionately my pleadings, and bring the eau^e to a righteous issue.
36 Surely I would take it upon Ante u. Cvdr. my shouldei^and bind it a* a ^^'
An4 that mmeadversarj^ had written ft ^ook] Tl»t he would not indulge himself in Tague accasatiAiWt but would draw- up a proper Intt of.indictment, that I might know to what I had to plead, aiid fii|4'UM accusation in a tangible form.
Verse 36/ Safely I would take it upon my shouUtr'l I would be contented to stand before the bar A n criminal, bearing upon my shoulder tl|e. hoard.to which the aecusation is affixed. In a bapk of Chm$§& ' punishments now. Before me, contafinin^ drawings representing various criminals brought, to trial, m* trials and aftfir trial, charged with different offences; in sdmost all of them a board appears, on which tha accusation or crime of which they are accused, or fas which they suffer, is fairly written. Wheie tha |mii-;. ishment is capital, this board appears fastisned to the instrument, or stuck near- the place of pwUskjn^U. In one case a large', heavy plank, through whitoh there is a hole to pass the head, — or rather a hois fitting the neck, like that in the /yi^ory,-^with (he ' crime written upon it, rests on the crimmoTs yAoti^ defs; and this he is obliged to carry about for the weeks or months during whioh the piinishnieiit laam, It is probable that Job alludes to something of this kind; which he intimates he would bear about t^'M him during the interim between aectUation and the issue in judgment; and^ far from considering thie| ft disgrace, would clasp it as dearly SB he would adjoal a.orown or diadem to his head; being iully asanreit from his innocence, and the evidence of it, vhioh wo\]ld infallibly appear on the trial, that lie would hare the most fionourMe acquittal. There may idso be.an allusion to the manner of receiving, a favour from ar superior: it is immediately placed on the head^ as a mark of respect; and if a piece of doth be given at the temple, the repeiver not only puts it on his heait • but binds it there. - ^
Verse 37. Itgould declare Hmto him the'munber'of my steps] I would show this adversary the difiereot stations I had been in, and the offices which I had filled in life, that he might trace me through the wh(^e of my civil, military, and domestia life, in order to get evidence, agaijnst me.
As a prince would I go near] Though carrying mj own tM;cusation; I would go into the presence of my judge as the "lU J nagid, chief, or sovereign commander and ^ judge, of the people and country, aiid wouli luH shrink from having my conduct investigated by erei^ the meanest of my subjects...
S. That his adversary', Eliphaz and his compai^ions, wkMn he conaidera as one pffrty, and joined together is Mie, would reduce their tague charges to. writing, thit thej might come before the j;oiirt in a legal Ibm: O that my adversary would write down the charge I
9. That the Almighty, n\tr Shaddai, the all-sufficient GsDy. and.not man, should be the judge, who would lot pennit lys adversaries lo attempt, by false eriteee, to.establish what ^as false, nor sufibr himself is ekok with a Jiypocritical covering what was ini.quitSBS in his conduot: O that the Almighty might •M^ fo^ me — take notice of or be judge in the pause!
4. To him he purposes cheerfully to confess all his vtja, who eould at once judge if he prevaricated, or toaeealed the trndi.
5. This would give him the. strongest eiicoirrageflieal: he would go boldly^ before him, with the highest pertuasbn of an -honourable acquittal.
Yeiae 38. If my land cry] The most ' careless leider may se& that the introduction of' this and the two loUowing verses here/ disturbs the connection, lad t^ they are most evidently out of their place'. Job seems herrtb refer to that law, Lev. xxv. 1-7, by whieh the Israelites were obliged to give the land rui <very seventh yean thtt the soil might not be too BBch' exhausted by perpetual cultivation, especially is a eoantry which afforded so few advantages to taprofe the arable ground by manure. He, conscious that he bad aeted according to this law, states that his land coold not cry out against him, nor its fttrr/>ibs tempUnn. He had not broken the law, nor exhausted the soil.
Verse S9: If I have eaten the fruits thereof without si^fie3f] I have never been that narrow-minded man who, thioogh ia principle of covetousness, exhausts Ids land, potting himself to ho charges, by labour and mamtre, to strengthen it; 01 defrauds those of their wages who were employed iinder him. If I have eaten the fruits of it, I have eultivated it well to ptodoee those fruits; and this has not been without moscy, for I have gone to expanses on the soil^ and remumetmted the labourers.
Or have caused the owners thereof to lose their life] Coverdale translates, Yec ${ fi ])abe Qrcbs^ en.)) of t|t ploton^en. They have not panted in labour with- OBt due recompense.
Verse 40. Let thistles grow instiead (f wheat] What the word mn choach means, which we translate thisties, we caimot tell: but as nn chach seems to mean to hold, catch as a hook, to htfch, it most signify some kind of hooked thorn, Uke the brier; and this is possibly its meaning.
40 Let ' tliistles grow instead Ants u. a of wheat, and.■ cockle instead of barlej. The words of Job are ended.
the ao^^of the ommen thereof to eacfire or hwtaihe out •■ Gen. iii. 18. • Or, npiunae weed.
And coekle] • nafK3 bashah, 'some fetid plant, from irK3 baash, to slink. In Isa. v. 1&, 4,' we translate it wild grapes; and Bishop L&icth, poisonous berries: but Hasselquist, a pupil of the famous " Linricus, in his Voyages, p. i?89, is inclined to behete that the solanum incanum, oi hoary nightshade is meant, as. this is. coihmon in Egypt, Palestine, and the East. Others are of opinion (hat it means the aconite, which If^ icesh, in Arabic, denotes: this is a poisonous herb, and grows Ijlxuriantly on the sunny hills among the vineyards, according to Cefsus in Hieroboticon, l^ifs^ teesh is not only the name of an^ Indian poison' ous herb, Called the napellus moysis, but i>U-<« 1^^ beesh moosh, or (jX^y^M i^ fairut al beesh, is the' name of an animal, resembling a mouse, ^hich lives among the roots of this very plant. " May I have a crop of thi^ instead of barley, if I have' acted improperly either by my land or my labourers!"
The words of Job are ended.] That is, his defenOo of himself against the accusations of his friends, as. they are called.; He spoke a^erwards, but never to them; he only addresses God, wiio came to determine the whole controversy.
These words seem very much lik« an addition by a later hand. 'They ore wp^nting in many of the MSS. of the Vulgate, two in my ow^ possessiob-; and in the Editio Princeps of this version..,
• I suppose that at first they were insc/ted in rubric, by some scribe, and afterwards taken into the text. In a MS^ of my own, of the twelfth or thirteenth ceniMtj, these words stand in rubric, actually detached froni the tes^t'f wliile in another MS., of the fourteenth century, they form a. part of the text.
In' the Hebrew text they are also detached: the hemistich's are complete without.them; nor indeed can they be incorporated with* them. They appear to me an addition of no authority. In the first edition of our Bible, that by Coverdale, 1535, there is a white line between these words and the conclusion of the chapter; and they stand, forming no part of the text, thus:—
'.Just as we say, in reading the Scriptures, " Here ends such a chapter;" or, ** Here ends the (kst lesson," &c.
On the subject of the transposition, mentioned above, I have referred to the reasons at the end of the chapter.. •
Dr. Kennicott, on this subject, observes: ** Chapters xxix., XXX., and xxxi., cootjiin Job^ animated selfdefence, which was made necessary by the reiterated accusation of his friends. This defenoe now concludes with six lines (in the Hebrew text) which declare, that if he had enjoyed his Wates covetously, or procured them unfusily, he wished them to prove barren and unprofitable. This part, therefore, seems nato^ly to follow rer. 35, where he speaks of 4iis goldi and how much his hand Juid' gotten The remainder of the chapter will then consist of these /(mr regular parts, viz., '. "
*' 3. His benevolence to men^ in his charity both, of temper and behaviour, 39-33i
*' 3. His solemn assurance that he did not conceal his guilt, from fearing either the violence of the pooTf - or (he contempt of the rich^ ver.SS, 34.
'* 4. (Which must have. been the last article, because conclusive of the work) he. infers that, being thus secured by his integrity ^ he m^y appeal safely to God himself. This -appeal he therefore makes bddly, a.iid in. such w6rds as, when rightly translated, form ^n iniisigd which perhaps hAB no pai^d. Fer ¥(here is there an image so magnificent or so splendid as thik V Job^thus conscious of innocence^ wishing even God himself to draw up his indictment, [rather his adver* sary Eliphaz and companions^ draw up this indictmeat, the Almighty to he judged that very indictment he would bind round his head; ^d with that indicts ment as his crown oi glory, (le would, with the dignity of a prince^ advance to feis trial! Of this won- • derfb( passage I add a version more just and.-more intelligible than the present: —
<' Ver. 85. (!) that one would grant me a hearing! Behold, my desire is that the Almiglity woilM an-
. swer me; And, as plaintiff flL^^aiUst me, draw up the indictment. With what earnestness ii^ould t take it on my
I would bind it upon me as a diadem. The number of my steps woidd I set forth unio
I have already shown that Eliphaz ^xiA his companionsj not God, are the adversary or plaintiff of whom Job speaks. ^ This view makes the whole clear and consistent, and saves Job from the charge, of presumptuous rashness. See also Rennicott's Remarks, p. 163. -
It would not be right to sa^ that no other interpretation has been given of the first clause of verse 10 than that given above. The manner in which Coverdale has translated the 9th and 10th verses is the way in which they are generally understood: ITt ms tictt ^ImtJD Ittsteti after m$ ne^trtiaur's toCfe, ot j^C S f^titoe
In this sense the word grmi^f^ not unfreqoently used by the. ancients.. Horace rsflesents th^'dwvte Cato commending fk^ yonil^ inpn wjiom he saw frequenting^ the Btonn^ '1l)ecadi»* liey left other men'fe wives undeiSled! " -^ V y.
*' When awful Cato saw a noted spark*..
From, a night cellar stealing in ^e* dark:'
< Well'done,-tny friend, if lust thy heart inflame,.;
Indulge it'Atfre, and spare the mairied dame.' ^
Such were the morals of the holiest state 'of hei^- tben Rome; and even of OatOy the purest and ee* vereat censor of the public mtoncrs!. 0 tempora! 0 mores! • ' '' \ * »
I may add from a Scholiast x-^Mdere vetus Teibom
est pro adulterare, subagitare, quo irerb6 in deponeflti atgnificattone utitmr alibi ^ti4^tiix,'inquief», E]i^. m.j ver. 6, de crispa impudica et detestabili:— ^
Qui euim coit, quasi molere et terere videtur. *
Hlne etiain molitores dicti funt, subactoresy at apodl eundem, Epigr. xc., ver.'3.. ^
Cum daliit uxori molitor tihis, et t^i adulter.
Thus the rabbins understand what is. spoken of Sams<m grinding in ihe^ prieonrhousej qUod ad ijieoiii Palaastini certatim suas uxoj-es adduxerun^ suscipieiide ex eo prolis cai^sa, ob ipsius 'tobur. •
In this sense St. Jerome, understands Lam, v. IS: They toak the young men to ORiiip. AdoUseentibus' M impudicitiam sunt abusi, ad concobiton scilioet neiaodum.. Concerning grinding of com^ fay portable miO» stonesi or quemsy and that, this- was the weric of females alone, and they \he.mtanes't slaves;.aee^1i)u9 note on. Exod, xi. 6, and on Jndg. xvL 481.
The Greeks use fivAAoc to signify a harlot; vA fiv^t*t to grind, and also* xoeo, ineo^ in the saoM seode in which Horacct as qtioted abov^, alienas vift MOLKiiE uxores,
EfTT* aye fioi Kopv6uVy to yepovriw 9 ^' eri fivXXei
T^vov rav Kvavo^pw e pur 16 a, rac rni*.eianaOti' Die nge mihi, Corydon, senecio ille nnm adhoe molii nkd nigro supereiJio'^cor^ttfttiii, qnod olim deperibal!
Hence the Greek paronomdsiay pvXXaSa fuXkegif^ scortam molefe, 1 neisd make no jipdogy fbr lesriog the principal part of t&is note in a foreign tongue.* To thoBQ for whom it is designed it will be snfficiendy
EHhu comes forward, and expresses his disapprobation both of Job and his three friends — with the one for justifying himself; and with the others for taking up the subject in a wrong point of view, and noi ' answering satisfactorily — and makes a becoming apology' for himself 1-23.
of j:iilm«K>ib of JSaftchel <" the Buziter of the kmdre^.€f Kam: against Job.was his wrath kindled because he ju9tified ^/himself noher than God,
3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
4 Now EKhu had • waited tiU^Fob had spoken, because they toer£ Welder than he. '..
VotQ 1. TheJ^ three meh Ceased to anstoer Job] Tliej flopposed that it was of no'tise to attempt to zcMon any longer with a. man who jdsUfied himself, befiire Crod.' The.tnith is, they failed to convince Job of any point, becai^ie they argued* from -false piiiieiples; and, as we hare seen, Job had the conti- ■oal adrantage of them. 'IChere were points on wiufeh He might hare been successfully assailed; but' dwy did not know them. Elih^, better acquainted kolh with hiiman nature and the nature of the Divine law,' and of God*s moral goremment of the world, in, and makes the proper discriminations; Job on the ground of Uieir accusations, but bim ioc his too great self-confidence^ and kis tmstxng.too much in hiar' external righteousness;. and, without duly considering his frailty and imperjKlions, hia incautiously arraigning the providence of God of niskindoesT^ in its dealings with him. This WB^ the ptMA on. which Job was particularly vulnerable, and which Elihu very properly clears up.
Because he was righteous in his own eyes,] - The Sepinaginij Syriac, Arabic, and Chaldee, all read, " Becaose he was righteous in their eyes;*' intimating, that they were now convinced that he was a. holy man, and that they had charged him foolishly. The reading of these ancient versions is. supported by a MS. of the thirteenth century, in Dt. KennicotCs colleetms; whieh, instead of YVyi ^^etndtv, iVhis eyes, kaa Orf 3T3 heeineyhem^ in theib eyes. This is a itading of considerable importance, but it is not no^- tioed by De Rossi. Symmachtu translates nearly in the same way: Ata rovavrov dtKaiov ^atveadoi kif avn^v; Because he appeared more, righteous than themselves.
Verse 3. Then was kindled the lorath'] This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job abd kis friends.
Eiihu the son of Darachel the Buzite] Buz was the second son of Nahor, the brother of Abram, Gren. fidi 21.
Cf the kindred of Ram\ Kemuel was the third son of Nahor; and is called in Genesis (see above) e was no answer m the mouth of Antei.oiymp. these three men, then his wrath " Ante u.vc. cir. was kindled;.'.; ^^-
6 And Elihu the son of Barach^l the Buzite answered- and said, I am f young, ^ and ye are.very old; wherefore L was-afraid, apd* durst tiot show yo'tr mine opinion.., '
7 I said. Days should speak, and multitude pf years should teach wisdom.
. 8; But there is a spirit in man; and ^the inspiration of the Almighty giverii them under^ standing.
the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jer^xxv. S?, which proM>ly had its name from this family*; aoid, as it is mentioned wiih Dedan and Tema, we know it must have been a city in Idumetti as the others were in that district. ' Instead of the kindred of Ram^ the Chaldee has of the kindred of Abraham. But still the guestion has been asked. Who was Elih'nt I answer. He was "the son of Barachel the Buztte, of the kindred of Ram:" this is all' we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries w^iere there are Aone. Some make him. a descendant of Judah; St. * Jerome, Bode, Lyranus, and some of the* rabbiffs^ make him Balaam the son of Beor^ th6 ^nagicran; Bishop Warburton makes him Ejyra the scribe; and Dr. Hod^s makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of tlie book was to convict Job of self-righteousness, apd to show the necessity of the doctrine of justification by. faith! When" these points are proved, they should* bo Credited. * *- '
Because he justified himself rather than God."] Literally, he justified his soul, WDJ 'naphhso, before God. He defended, not only, the whoie of hif conduct^ but also his motives, thoughts, &c.
'Verse 3. They had Jaund no ansxoer] They had' condemned Job; and yet could not answer his arguments on the g^n^ral subject, and in vindication of himself..
Verse 6. /am young] ' How young he wasj or how old they were, wie cannot tell; but there* was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.
Verse 7. Days should speals] That is, men arc to be reputed wise and exporiencod in proportion to the time they have lived." The Easterns were remarkable for treasuring up wise sayings: indeed, the principal part of their boasted wisdom consisted in proverbs and maJTim^ on different subjects.
11 Behold, I waited for your words; I gave car to ypur,"^ reasons, whilst ye searched out
<* But surely there is an aiflation in mankind, And the inspiration of the Almighty actuatetl^ them.^'
I will now pffer my own opinion, hut first. give the original text; t33'3n HKT.npm) vn^^i wn nn rt/acA At ^'eenosh tienishmath shaddai tebinem., *' The spirit itself' is in miserable man, and the breath of the Almighty caiiseth them to understand.*' How true. is it that in. Go^ we tiue, moves ond have fiur being! The spirii itself is in man as the spring or fountain of his animal existence; «nd by the a^atus of this spirit he becomes capably of understanding and reason, and consequently of discerning Divine^ truth. The
' aniofial and intellectual live:^ are. here stated to • hj& from God-; and this appears to he an. allusion to man's creation, Gen.'ii. 7 • "And God breathed inta^han's nostrils the breath of lives," ty'V) H^B^J nishmath chaiyim, i. q.,. animal and inteU'ectnaI,-.and thus he became a living soulj HTI IB^fil neph^h chai^ah, a ralionol animal.
. grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue 'of the purposed incarnation- and atonement of our Lord Jesus; hence, he is " the tnie Light that lightoth ^very man that Cometh into the world," John i. 9. That afflatus is therefore still continued to t7UX enosh, man, in his wretched, fallen state; and it is by that Spirit, the DTlSk nn Ruach Elohim, "the Spirit of the 'merciful or covenant God," that we have any cOQfecience, knowledge- of good ai^ evil, judgroent in Divine things, and, in a word, capabUity[ of being saved. And when, through the light of that Spirit, convincing of liin, righteousness, and judgment, the sinner tiims to God through Christ, and finds redemption in his blood, the remission of sins;■ then it is the oflice of that same Spirit to give him understanding of the great work* that has been donO tn.and for him; " for the Spirit itself {avro to Uvevfia, Rom. viii. 16, the eame words in Greek as the Hebrew KTI m*1 ruach hi of Elihu) beareth witness with his spirit that he is a child of God." 'It is the same Spirit which sanctifies, the same Spirit that sealst and the same Spirit thatlives and works in the believer, guiding him by his counsel tUl it leads him ijilo glory. In this one saying, iride.pendently of the above- paraphrase,, £Uha spoke more sense and sd'und doctrine Uian all Job?a friends did in. the whole of the controversy.', /
Verse 0. Great men aYe not always seise] This is a true saying, which the experience of every 'ag«l and every country increasmgly verifies.. And* it is - most certain that, in the case before us,- the aged^did not understand judgment; the^ had a great manj, wise and good sayings, which they had coH^ctedt 'but showed neither wisdpm npr discretion in agplyioff • them.- * ^. • ■- -
Whilst ye searched out whai4o say.] f»SD}npnftV ad tadikerun millin; " WTiilst ye vi^re searchmg ii|^ tod down for words." A fine irpn^ whick thfey must have felt..
Verse 13. Yea, I attended. unlo you] Instead of D3n;;i veadeychemi, and Unto youy one MS. reads the. above letters with pdints that cause it to. signify and your testimonies; which is the. reading of tlie SyfiaCf ' Arabic, huA Sepluagint, ' •. ^.
Behold, Jhere was none -of you that convinced Joii^ Confuted Job. They spoke 'multitudes of wordSf b«t were unable to overthrow his argtements*
Verse 1 3. We Jiave found out wisdom].We,, by dint of our.own wisdom and understanding, hare found -out the true system of Gods providence;.9XiA have been able to account for aU the sufferings and tribulations of Job;. -Had they been able to cfmfuH Job, tiiey would have triumphed over him In, their own Sjelf-sufficiency. -.,
God' thrusteth him dowh, not man,] This is lio accidental thing that has happened to him: he ts ' suffering under the just judgments of God, and there* fore he must be thd wicked man which we supposed him to be.. '
Verse 14. He hath not directed] I am.no party ia this controversy; I have no party feeling in it: hehas not spoken a word against me, therefore L. have no cause of irritation. I shall speak for truth; not for conquest or revenge. Neither will I anawer him with your speeches; your passions have beeninflamed by contradiction, and you have spoken foolishly with your lips.
Verae 16. They w^ amaze^ Mr. Good transktes: " They (the' speeches) are dissipated; they Db longer produce effect; the words have flirted away fiom them.'^ Tour words, being without, proper refereoce aod ppint^ are scattered into thin air: ihere iis BOtkiag but sound in them; they are quite deStitdte of sense. But I prefer the words as spoken of Job's friends. They toOk their sereral parts in the controfewy as long as they could hope to maintain theur ground': for a considerable time they hsild been able the preceding terse Blifah compares himself to a to bring nothiqg neip; at last, weary qf their own npeiiiians, they gave up the contest.
Verse 16. When I had waited] I waited to hear ft they had any thing to reply to Jobj and when I fimnd them in effect speechless, then I irentared to €0Q9 forward'
* Vcr»e 17. I ujill anstter also my part] yhn H^j^X taneh cAe/iiV • 'j I. will recite my portion." We have already ^seen that the book of Job is a sort of drama, m which seTcral persons have their different parts to recite. Probably the book was used in this Way, in ancient times, for the sake of public instruction. Eliphax, Zophar, and Bildad, had recited their parts, and Job had responded to each: nothing Was brought to iflsoe. Eliba, a bystander, perceiving this, comes forward an4 takes a part, when all the rest had expended their materials: yet Elihu, though he spoke well,* was incapable of closing the conti-oversy; and God himself appears, and decides 4he case.
The spirit within me constraineth me,] How similar to the words of St. Paul! The love of Christ camsiraineth us. Elihn considered himself under the influence of that Spirit of God which gives understanding, and felt anxiously concerned for the welfare both of Job and his friends.
Verse 19. Afy belly is as \pine which hath no vent] N^w mine in a state of effervescence.
lAhe new bottles.] Bottles, or rather bags, made of goal-skins. The head and shanks being cut off, the animal is cased out of the skin. The skin is then properly dressed; the anus and four shank holes properiy tied ^p; and an aperture left at the neck or in some other place for the liquor to be poured in, and drawn out. One of these now lies before me, well tanned, and beautifully ornamented, and enable of holding many gallons. They are used, not only to
be refreshed^ I will open my lips, and answen
2 1 Let me not 1 1 J)ray you^ ^ accept any mim's person, neither let me give flattering titles unto man. -
. 2*2 For 1 knoT^-not to give flattering titles; fit so doing my Maker would soon take me away«
carry wine and water, but for butter, and also for various dry goods. I have mentioned this in anptheir place. When thd litdhe is in s state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; atid if they be old, the neiw wine destroys them, breaks the old 'stitching, or rends the qHT skin. 'Our Lord makes use of the same figure* Matt. ix. 17; w|iere see the note.
skin-bottle^ in which the wiile was in a st^te of fer-^ mentation, and the -bottle ready to burst for want of vent. He carries on the metaphor in this verse; the bottle must be' opened to save it from bursting; I will OPEH my mouth.
Verse. 21. Lei me not — accept any man's person} I will speak the truth without fear or favour.
Neither let me give flattering titles] I will jpot give epithets to ftny man that are not descriptive^ of his true State. I will not beguile him by telling him he is what he is not. rUDK acanneh, from HJD canoA, is generally supposed to signify to surname, to put a. name to or upon a name, as- the French word sumom implies. It means to give proud titles U) persons who are worthless. It is well knowti that the Arabs make court to their superiors by carefully avoiding to uddress them by their proper names, instead of which thejt salute them with some title or epithet expressive of respect..— *Scott. See4)elow. Titles expressive o{ office, ecclesiastical, vivil, or military f are always proper, and never forbidden, because they serve for distinction; but the Asiatic titles are in general bombastically and sinfully complimentary. The reader wiU find several specimens at the end of this chapter.
Verse 23. Afy Maker would -soon take me away.l Were I to copy this conduct while under the influence which I. now feel, God might justly* consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God df truth: I shall, thereforie, through his help, speak the truth, the whoce truth, and nothing but the truth.
Wk find from the above that vain titles of ceremony, expresisive of the most eminent qualities, were given to worthless men, from time immemorial; and no wonder, for hypocrisy entered into nian at the same time that sin entered into the world.
.Of the flattering titles used in the East, I shall give a few specimena from thej dAilalMJt »^>j3 (jly^ jLi Kooayid us Sultan^K Shah Jehan, or, " The Rules observed during the Reign of the Mogul £ini)eror Shah Jehan." - -
'*The Su^ which illuminates the firmament' in the universe of royalty and ddminlbn; the Mo^nj which irradiates the sky of monarchy and felicity; the King who in pomp resi^mblps Gem-she^, His hand is boundless as the ocean in bestowing bounties, being the' key of the gates of kindness and liberality!" Again: —
"The'Sujjf of the heUven of prospetity and empire, the Shadow of God, the Asylum of the Universe, the splendour of whose instructive front causes light and gladness to the world and to mankind."
" The just and vigiTiiQt Monarch; the A^lum of Truth,, the Refuge of the World; the Difluser of Light, the Solver of all human difficulties." *
*' The Lord of the Age, who b endowed with such perfect excellence, both in internal and external qualifications, that on all occasions he. holds fast the thread of good counsel, prudenpe, and purity of morals."
" The faculty, of apprehension is possessed by him in such a degree, that before the matter has scarcely obtained utterance he comprehends.the purport, and givc§ answers with the tongue of inspiration."
"Let th^m convey to the presence of gloxioo^ empire, the Sultan, in pomp like Solomon, the centie of the universe, powerful as heaven!"
<* Let them who kiss the carpet of ifae palace, in pomp like, heaven, convey this letter to his majesty, whose sight' is as' creative as aichymy, king of kings, the* asylum of the world!" -,
"To the exalted presenccj which gratifies the desires of all people, the most beneficent -of the age, the vizkr, protector of the universe^ may the Almighty perpetuate bis fortune!."
^^May this letter he dignified in the presence- of Naweib 'Saheb, dififuser of benefits, of exalted pomp, the respectable, the discriminatDr of ranks! 'May his power increase!" " "
. '" Let them convey this- to the perusal of his* excellency; conversant in realities and mysteries, thQ support of excellencies, the creatH of his contemporaries, izmI the cherisher of the poor!"
Th^e axe a specimen of the flattering titles given in the East to persons in eminent statfoiis. Theit kings th'ey cbthe in all the attributes of the Deity, when both in their public and private character th^y are corrupt "" and unholy, • rascals in grain,, and tluB ruthless oppressors of sufiering hvunanity.
JSlihu offers himself in God'^s stead to reason tdith Job in meekness and sincerity, 1-7. Changes Job with irreverent expressions, 8-12. * Vindicates the providence of God, and shows the various methods which he^^ uses to bring sinners to himself: — By dreams and. visions, 13-15; by secret inspirations, ICl— 18; Bjf afflictions, 19-22; by messengers <if righteousness-, 23;. and by the great atonement, 24. Itow and from what God redeems men, and the blessings which he communicates, 25-30. Job is exhorted to listen (tttenlively to Elihu*s teaching, 31-33.
my mouth, my tongue hath spoken in • my mouth.
3 My. words shall be of the uprightness of my heart: and my hps sliall utter knowledge clearly.
Verse 3. My words shall be of the uprightness] Ka God has given mo his Spirit, from that Spirit alone will I speak; therefore sJl my words shall be of uprightness, knowledge, and truth.
Knowledge clearly.] Tl"^3 r\jn daath barur, pure scifince. I shall lay down no false positions, and I shall have no false consequences.
Verse 4. The Spirit of God hath made me] Another plain allusion to the account, of the creation of many Gen. ii. 7, as the words riDBfJ nishmath, the breath or breathing of God,, and ^mn tedhaiycnij hath given me life, prove: " Ue breathed into his o 'i46
6 If thou canst answer me, set thy tbords in order beTorc me^ stand up.
Verse 6. 7 am according to thy wish in God's stead: I also am formed out of the clay.] Mr. 'Goodf and before him none other that I have seen, has most probably hit the true meaning: —
10 Beboldi he fiodeth. occasions against me, • he counteth me for bjs enemy 4
11.^ He piitteth my feet in the stocks, he Doiarketh all my paths.
wptalj Wm. Tdcen in thit way, the passage is tery plain, onlj VkS tm^ly by er through God^ mast be added fo the loji clause of the verse instead *of\he>!r5r« as Mr. Ch^ has property done.
Verse 7. My terror shall not make thee ttfrtiidt] This is an allasion to what. Job had said, chap. iz. ' 34: ^ Let him take his rod away from n|e, and let ■ot his^ fear terrify me." Being thy equal, no fear can impose upon thee so far as to overawe thee; so that tboa shooldst not be able to conduct thy own defenoe. We are on equal' terms; now prepare to defend thyselL
Verse 8. Surely thou hast spokenl What Elihospeaks here^ and in the three fbllowing verses, con^ tains, in general,. simple quotations from. Job's own wmds, or the obvious sense of them, as the reader may sfee, by referring to the margin, and also to the setes on those passages;
Ver* 12. In Mm thou art not just] Thou hast laid charges against God's dealings, but thou, hast not been able to justify those charges; and were there nothing else against thee, these irreverent speeches are so many proofs that thou art not clear in the sight
Verse 13. Why dost ihou strive against him t] Is it not nseless to contend with God? Can he do any thing that is not right / As to his giving thee any aeeount of the, reasons why he deals thus and thus with thee, or any one else, thou needest not expect it; he is sovere^, and is not to be called to the bar of his creatures. It is sudicient for thee to know that " he is too Wise to err, and too good to be unkind."
Verse 14. For God speaketh once] Though he will not be sommoned to the bar of his creatures, net eondescend to detail the reasons of his conduct, which they could not comprehendt yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his troyj, and their hearts open to receive his ii^fiuence.
1 3 Why dost thou ^ striveagainit '^' him? for » he giveth not account of any of his matters. '
J4 » For God speaketh oncej yea twice, yet man perceiveth it not;'
15 "In a dreamj in a vision of the nigh^ wheii deep sleep falleth upon men, in slumberings iipon the bed;
lr6 P Then ^ he openeth the ears of men, and sealeth their instruction.
would not come to the bar of his -creatures to give account of his conduct, sho'#s -the general means which he uses to bring lAen to an acquaintance with themMlves and with him: he stales these in the snt foUowing particulars, which may be collected from ver. 15-d4.
Yeitse 15. I; In a davAM — vfhen deep sleep falleth Upon rnien] Maiiy^ by such means, have had the most salutary warnings;.and to decry aU such, because there are many tain dreams. Would be nearly as much wisdom as to deny the Bible, because there are mahy fbolish bobks, the- authors of which supposed they were jinder a Divine influence while \;ompo£ng them.
II. In a visioif of the night'-^n slumberings upon the bed] Visions or images presented in the tmagina" tion during slumber, when men are betwixt sleeping and waking, or when, awake and in bed, they are wrapt up in deep cbntemplatiotn, the darkness of the night having shut out all objects from their -sight, so that the mind is not diverted by ■ tn^ages of earthly things impressed on the seoses. Many warnings in this way h^ve come from God; and the impression they made, and the good effect they produced, were' the proofs of their Divine origin. To deny thie would be to call into doubt the testimony of the best, wisest, and holiest men in all ages of the Church. Of one of these visions we have a rem^kable account in chap, iv. of this book, ver. 13-^21. And this vision seems to have taken place in the night season, wheii Eliphax awoke from a deep sleep. There is this difference between the accidents of the dream and the vision: the formet takes place.when deep sleep falleth upon men; the latter, in the night, in or after slumberings upon the bed.
Verse 16. Then he openeth tht ears of men, and sealeth, ^J] III. By secret urspnuTioNs. A dream or a vision simply considered is likely to dp no good; it is the opening -of the understanding, and the pour^ ing in of the light, that make men wise to salvation. Serious alarms, holy purposes, penitential pangs for past sins, apprehension of death and judgment, discoveries of God*s justice, of Christ^s love, of the'world*s vanity, of heaven's excellence, &c., &c., te., are oflen d3ed by the Divine Spirit fo withdraw men from 147 ^
''^' 18 He keepeth back his
from the pit, and his life • from perishing by the sword.
19 He is chastened also* widi pain upon his bed, and the multitude of Tils bones with strong pain:
20 * So that his life abh'orreth bread, add his soul V dainty meat.
their etiJ purpose, and to hide pride from mew, V€r. 1 7; and of all these openings of the ear Of the hearty, and sealing instructions upon the conscience; we have numerous examples in the history of the Church, in the experience of good men, and even ^n the civil and providential hi8tory>,^ all nations. "-
Verse 18. He keepeth back his stmt from the pit] By the ahove means, hbw many have been snatched from an untimely death! By taking the warning thus given, some have been prevented from lyesishing -by the pit — some sudden actid^; and others fronii the stpord of the assassin or nocturnal murderer. 'It would bo easy to give examples^ in aU these kinds; but the kirowjedge of the reader may slve this trouble to the commcn^tor. •
Verse 19. lie is chastened also tciih pain upon his hedy 4*c.] IV. — ^Afflictions are o, fourth means which. God miJces use of to awaken and convert sinners. In the hand of God these were the cause of the sajvation o(.David, as himself testifies r Before I was afflicted, I went astray, Psa. cxix. 67', 71, 75.
The multitude of hisdhories] By such d iseases, especially those of a rheumatic kind, when to the pationt^s apprehension every bone is diseased, broken, or out of joint.. •
Some render the passage, When the multitude of his bonfs is yet strong; meaning those sudden aflSidtions which fall upon men when in a state of great firmness and vigour. The original, jn« VDJO; 3ni vcrob atiamaiv etJmn, may be translated, And the strong multitude of his bones. Even the strong multitude of his. bones is chastened with pain upon his' bed; the place of ^t and case affording him no peace, quiet, or eomfort.
VcMC 20. Ifis life abhorreth bread] These expressions ^ongly and naturally point out that general naustOfi or loathing which sick persons (eel in almost every species of disoiriiir-
21 His flesh is consumed away, ^ ^- ^ ^J§J that it cannot be seen: and his Aate i. oiymp.
23 If there be a messenger with him, an interpreter, one. among a thousandjto show unto man his liprightness: "^
24: Then he is gracious unto him, and saith, Deliver him from going down to "the pit: * I have found " a ransom.. *
Verse 21. His. flesh is consumed away] As in atrophy, marasmus, and oonsumptiTe coihplaints in
Verse 22. His soul draweth near unto the grmfe\ BTfii fiephissh^ soul, is here taken for the immojriai epi^ rit, as it is distinguished from n^JI i:haiyah, the aninUd life. The fomner draws near to the pit, T)TW ihaithtUkf corruption; perha])ar he meant dissipation, consideijiig it merely as the breath. The latter draws near DTIOO^ Idmemithim^ to the dead; i. e., to those who are al> t-eady buried. Mr: ^ood translates it the Destiniee; and supposes the same is meant among the Hebrews by the Memithim, as among the Grbeki^ by th^ir Uoipai; the- Latins, by their Parca; the Goths, by their Fatal Sisters; the Sca^dinatians, by their goddess Helii; and the Arabians, by A'zrqel,m th^ dnget of death, I think, however, the signification given above is more natural.
Vetse 23, If there be a messenger with ^'m, on in^ terpreter, ^c] V. — ^The. MESSENOiuts of lighteoqs-* ness; this is a fifth method,' y^^r^ "l^hoV^ JIT DM im ycsh alaiv malach mclits,^ " If there be over.4um wA interpreting or mediatorial angel or messenger." Cfne among a thousand, ^Sk ^JD inx echad minm <depki •* One from the chief, head, or teacher**^ * • -
To shdio unto man his uprightness] TSBT DIkS lUTlS lehaggid Icadam yoshro, *' to manifest or cause to iiO declared to man his righteousness:*' to. show antci Adam — men in general, the descendants of the firM man-^his purity and holiness; to convince him of sin,' righteousness, and judgment, that he may be prepared for the discovery of what is next to he exhibited.
Verse 24. Then he is graciov^ unto him] He ex* ercises mercy towards fallen man, and gives command for his respite and pardon.
Deliver him from going down to the pit] Let bitt who is thus instruQted, penitent, and afflicted, and comes to ine, find n pardon; for —
VI. I have found a ransom.] "ISO copher, an attme^ mefit. Pay a ransom for him, ir^jnfl pedaehu, that he may not go down io the pit — to corruption or deetnietion, fer / have found out an atonement. It is this that gives eflicacy to all the preceding jneans; without which they would be useless, and the salvation Of man impossible. I must think that the redempHdm of a loU world, 'by Jesus Qhrist, is not obscurely sigid* fied in ver. 23, 24..
Ra^r:?^: ^S His flesh shaU be fresher Aftte 1. oiymp. "^ than a child's: he shall return • Aflte u. c.'cir. to the days of his jouth:
and he will^be favourable unto hin^: i^id he shall see his face with Joy: for he will reader unto man his righteousness.
2T * He loojicth upon men, and if any ^ say, I have sinned, and.perverted thai wliich was ri^ty and it ' profited nie hot:.28 •He will *»deUver his soul from going mto the pit, and his life sh&ll see the light.
Were all hastening to the bottomless pii^ God so lOved the world th^t he gate his only-begotten Son/ that nrhbooeyer believeth on him might not perish, hut have ereriasting life. Jesus Christ, the great sacrifice, and head of the Charch, commissions his messengers — fipastles and their successors — to sluno men the righteeusness of God, and his displeasare at sin; and at Che same tiipe his infinite love,, which commands them tD proclaim deliver&nc^ to t,he captives^ and that they who belieTO on him shall not perish, shall not go down t9 the pit of destruction^ for he has found out an atone-' wient; and that wiioever comes to him, through Christ, •hall hare everlastmg life, in virtue of that atonement AT ransom price.
* -iSboald it be objected against my interpretation of <|Sk aleph^ that it cannot be translated chief or heiidt becauM it is without the vau slrurekj ^lS>C alluph, which gives it this sfgnification; I would answer^ that this form of tlie word is not essential to th^ signification given above, aa it occurs in several places withoat the vau shurek, yOi^re It mbst certainly signifies a chie/, a leaders captain, &<;., e. g.,. Zech. ix. 7; Jer. xiiL ^1, and Gen. xxxvi. 30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate ^h^ aUuph an ox or beeve, (and it most certainly has this meaning in several places,) yet in this significatidn it is written without the vau hhurek in Prov. xiv. 4 j, Psa. ▼ui. 7; Isa. XXX. 24; and in Deut. viL 13; jcxviii. 4, 18, 51; which all show that this letter is not absolately necessary to the above significatidn.
Verse 25. His flesh shall be fresher than a child's^ He shall be bom a new creature.
He shall return to the days of his youtK] H6 shall be ham again, and become dkchUd of God, through faith in Christ Jesus.
Verse 26. JETe shall pray urito God\ Beiiig now adopted into the heavenly family, and become a new creature, he shall have the spirit of prayer, which is indeed the very breath and language of the new or spiritual life.
He will be favourdble unto him] He shall ihani* fest his good will to him; he shall live under the inilaences of Divine grace.
He shall see his facie with joy] He shall know that Gpd is r^onciled to him; and this, shall fill him
the pit, to. be enlightened with the light of the living. •, ^ '
32 If thpu hast any thing to s^y, answer me; speak, for I desire to justify thee.
33 If not, « hearken unto nie: hold thy peace, and 1 shall teach thee wisdom..
with joy, ru^i'W^ bithruah, with exultation: for, ** being • justified by faith, he haa peace with God, through oar Lord Jesus Christ, by whom he has received the atone^ toent; and rejoices in4iope.of.the glory of God."
He will render unto man his righteousness.] So good and gracious is the Lord, that by his grace he will - enable thia convert to live to his glory, to bring forth all the fruits of the Spirit^ ^d then reward him for the work, as if it were done fay hi^ own might.
Verse ^7. Ife looketh upon men] D'tS^^K anashim^ wretched, fallen men. He shines into them, to oon* vince them of sin; and if any, under this eonvictlng light of God, ^ay, I have sinned against |ieaven and before thee, anrf perverted the rtg^A^— abused the powers, faculties, i][iercies,.an4 advantages, which thpu.didst give me, by seeking rest and happiness in the creature, and it profited me not — it was all vanity nnd' vexation of spirit; •"'*7 HIKJ vh) veh shavah /i, " and it was not equal to me," did not come up to my expectation, nqy supply my wants:— »-
Verse 38. He will deliver his soul] He will do that to every individual penitent sinner wHich he has promised in hio word to do for a lost world— he will deliver his soul from going down to the4>it of hell.
And his life shall se^ the light.]. He sh^U walk in the light) as Christ is in the light; always enjoying t^ clekr' sense of his acceptanoe through the blood of the Lamb. See another mode of paraphrasing these verses at the end of the chapter. '
Verse 29. Lo, all these things worketh GoJ^ God, frequently uaes on&, or another^ or 'all of these means, to bring men, '^2^ gaber, stout-hearted 4MB, who are far from righteousness, to holiness and h^iiijrQM.
Oftentimes] vho D*?3;?3 paamayim,shalosh, " three times over;" or as D'Dj?i) paamayim is by the points in the dual number, then it signifies twice three Umes, 4 that is, again *nd again; very frequently, Bleiffed be God!. '
Verse 30. To bring back his soul from the pit] Nearly a repetition of the promise in ver. 38.
To be enlightened with the light of the living.] An echo of Psa. Ivi. 13: ♦*Thou hast delivered my soul ♦ from death, that T may walk befdre God in.llt^ ligl^t of the living;" and probably quoted from It. ',
Verse 31. Mar* wefl, CL/ob] Pay the deepest attention to what I have saidf bd to whaf I shall pa^,
Veifse 33: If thou Hast any thing'to say] If tbou hza^qfjay objeetion to make against what I have alreacly stated, now answer, now speak freely; for it is my desire that thou shooldst stand clear of all charges.: " •.
Verse ^3. If not] Then. I will proceed:' listen carefully, ktep silencey sjfid I wiU teach thee wha| (rue wisdom is..
Job was sOent; none of. his friends chose to interfneddle farther; and in the next chapter Elihu addresses both Job and them.
^HERB are some various readings in the MSS. and versions on certain words in the concluding verges of this chapter, which it will be necessary to mention, as they, if adopted, will lead to. a somewhat different paraphrase to that given, especially of verses 36, 37, and 38.-
Verse 36.- For ^t\pl1t isidkatho, his righteousness, one MS., and the Chqldee have \rifr\^:rketsidkathoy ACCORDiMO to his righteoustiess.
Verse 38. For WQl naphsho, bis soul, which is the keri reading* and that which our translation, has followed, ^tKd^ MY soul is the reading of many MSS., early editions^ the Comjiluiensian, Antuferp, and London Polyglotsi, ihe Jerusalem Targumj' the Chcddee, the Vulgate, and Conerdale. '
For in'H chaiyatho, nis life, many MSS., early editions, the Complutpnsian, Antwerp, and Jjondon Polyglots, the Jerusalem 'Pirgum, Chaldee, Vulgate, and Coverdale, read ^n**?! chaiyathi, wy life. Both of these are properly the kethib or textual readings in the best editions, but are dir^ted by the Masor/i to be changed for i^e keri readings, oit those -inserted in the wiarffin. ' •
FW nmn "lixa baor tireh', SHALL see the light, six oiKennicotCs and De Rossi's MSS. have HTin tUiyeh, and twenty-one have 'TIJO caor, thus n^nn "llKD caor tihiyeh, shall be as Me light. The whole Verse, by these various readings, i^ill stand thus: — " He will deliver my soul from goin|^ into the pit, and mt life shall m: AS the light." But if, with the Septuc^gintf ^yriac, and Arabic, we read TMS padah, in the impe* raiive mood, then Uie veise will read thus: — ^ Dbu-< VBR thou my soul ffom going down to th^ pit, And MY life SHALL BE AS the iighL"
On-the 36th, 37th, 38th, And 39th'ver8e«, the following paraphrase has been recommended.
Verse 36. He (Jesus Christ, the head and ransom price) shall. pray unto God, (shall make intercession for the transgressors, for he i»the Mediator between God and man.) - And he (Grod the Father) wilt be favourable, (in3f*^'' yirtsehu, wfll.^lanifest his good ' will to.wards him.) And he shall see his face (r» panaiv, his faces, God the Father, Son, and Spirit) with joy, (nplins bithruah, with extdtation or triumph,) for' he will render unto man his righteoitsnesSf (inpny BH^kS sen yasheb leenosh tsidkatho^ *< He wiU restore. ta wretched man his righteousness;**. L e.-,.he will create the soul anew, and restdre to the faUen spirit that righteousness and true holiness which -it has lost, and bring it again to its original state of perfection') througli the grand atonement mentiooed 'ver. 34,).'..;.
But when is i^ that wretched miserable man shall be brought to this state of salvation! Tliis is VBt" swered in. *
• Verse 37. When God, looking upon meny'seetk any of them saying, I hape sinned and perverted that which is right, and it hath profited me nothing — h^s afforded nothing, e^ual to my wishes, and the tribulatjon which I sustained in seeking happiness in forbidden thing[8.. Redeem my soul from going down to destruction^ ond my life shall see the light, ax shall be as the ^gkt. l^iis is the prayer of the penitent, which God.has pco^' mised to hear. '
This is one of the best, the deepest, the most spirit ual^ and most important chapters which- the reader has. yet met with in the Book of.Job. J% i» every way.important, and full of useful information. It ik a grand exhibition of the way of salvation as revealed to patn^ ' archs and prophets..
Elihu begins with an exhortation to Job^s friends, 1-4; charges Job with accusing God of actir^g U^ri^U* eoushf, which he shows is impossible, 5-13; points out the power arid Judgments of the Almighty, l3*-30; shows how men should address God, and how irreverently Job has qcted, 31-37.
A Let us choose to us judgment: AnSv. c.*cir. let us know among oursekes what ■ 7^* is good.
as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among fhe Hebrewj Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault..
Verse A, Let us- choose to us judgmenQ Let us
swered and said, 2 Heiur my words, 0 ye wise men; and give ear unto me, ye
Verse $. The ear trieth words] I do not think, with Calmet^ that the inward ear, or judgment, is meant simply. ~ The Asiatics valued themselves on' the nice and harmonious collection of words, both in speaking and in writing; and,perh«ps it will be found here that BUhn laboturs as.maeh mr hazmooioos versification
7 What man is like. Job, fwho drinkcth up scorning like water? '.;.
8 Which goeth in company with the workers of iniquity, and walketh wiUi. wicked m^.
9 For ^ be hath said, It profiteth a man
- Ml seek the applause of men, nor contend for victory. Let oar.aiia be to ' obtain' conriect Yiews- and notions of all things; and let us labour to find 9ut what Is good..
Verse 5. Job hath said, T am righteous] Job had certainly said. the words atiiibuted \o him l)y.EUhn, puticiilaiiy in chap, xxvii. 2, &c., bi^t it was in vindicatioa of his aspersed eharactcfr that he had asserted his own ri^teousness, and in a different sense to that ia which Elihn appears to"; take it up. He asserted tint he was righteous, quoad the charges his (riends ktd brooght against him. And he never intimated that he had at all times a pure heart, and had never tranagressed the laws of his Maker. It is true, also that he said, God hdth taken awa^ my judgment; but he most 4»bTiously does not* mean to charge God with -injostice, but tp show that be had -dealt with him in a. way wholly mysterious, and not according to (he erdioary dispensations of hb providence; -and that he did not interpose in his behalf, while his Inends wen' overwhelming him with oUoqtfy and rqnoach. <
Verse 6. Should I Ue against my rightj] Should I acknowledge myself the sinner wiiich they paint me, and thus Ue against my right to assert i^nd maintain my innocence I. ' -
My wound is incurable without transgression.] If thia translation is correct, the meaning of, the place is aoMciently evident. In the tribulation which I endure, I am treated as if I were the worst of culprits; and I labour under incurable maladies and privations, though without any cause on qiy part fur such treatment. This was all most perfectly true;. it is the testimony which God himself gives of Job, that *' he was a perfect and upright man, fearing God and eschewing evil;", and that " Sjitan had moved the Lord against him, to destroy him, without a cause." See chap. i. 1, and ii. 3.
''On account of my judgment, I will make 4he son of man a liar, who sends forth arrows without sin."
^ Concerning my cause I am slandered; He hath rcTeised my lot without a trespasa." - • c be it from.God, that he should do wickedness; and /ram the Almighty, that fie should commit iniquity..
11 ^ For the work of a man shall he render unto him,, and cause every man to firal accord»- ing to his wayg.
' The latter clause is the most deflcielit, ""Sa ^li B^OK jrisrs; Miss Smithes translation of which is the best I have met' with: ** A man cut off, withoiit transgression." The word 'yn/c^t^j/it," which we translate my ipouhd, signifies more literally, my -arrow; and -if we take it as a eontracted noun> ^2m chitstsey for U^Vt} ehitstsim, ii me^ns -calamities. \P)}H anushy which we translate incurable^- m^y be the aoyin' enoshy wicked, jniserable man; and then the> whole may.be read thus: /* A man of calamities without transgression.*' I'svfier the punishment of an enemy to G6d, whilp free from transgression^of this kind.
Verse 7. Drinkelh up scorning liJcfi water?] This is a repetition of the charge made against Job fc^ Eliphaz, chap. xv. J6. It is a proverbial expression, and seems to be formed, as a metaphor, from a camel dfinkingy who takes in a large draught of Water, even the most turbid, en its setting" out' oif a Jour* ney in a caravan, that it may serve it for a long time. Jeb deals largely in scorning; he tiX)^ hiji heart with it.
, Verse 8. Which goeth in company with the workers of iniquity] This is an allusion, ta a caravan:. ail kinds of persons are found there; hut y6t a holy and respectable man might be found in that part of the company where profligates assembled. Bat surely this assertion of £)lihu was not strictly true; and the words, literally translated, will bear a less evil meaning: *' Job makes a traci, niX arach, to join fellow^ ship, man^ leehebrah, with the wbrkers of iniqftity;^' i. e.; Job^s present mode of reasoning, when he says, "I am.righteous,.yet- God -hath taken aWay my judgment," is according to the assertion of sinnerni who say, " There is no profit in- serving God; for, if a man be righteous» he is hot benefited by it, for God does not vindicate a just man^s cause against -his oppressors." By adopting so much of their creed, he ii^tlmates that Job is taking the steps that lead to feU loioship vi'wh thein. • See ver. 9.
Verse. 10. Far be it from God] Rather, Wicked* ness, far be that from God; and from imquity, ike Almighty. The sen^e is sufficiently evident without the paraphrase in our version.
Verse 11. For the work of a man shall he render] God ever will do justice; the righteous shaB never he forsaken^ nor sMl thp wicked nltimatdy pmspes.
Jjath disposed* * the whole world?"' • 14 If he.set his heart.® upon man-, if he ^ gather imto himself iiis spirit and his breath;
15 4 All flesh shall perish together, and man shall turn again unto dust. • '
1 6 If now thou hast imderstanding, liear this: hearken to the voice of my words.
17. ' Shall even he that hateth right ■ govern? and wilt thou pondemn him that is naost just?
19 Houi miuA less -to himtheX ^acceptetii not the persons of princes, nor regardeth the
Verne 13. Who hoik given liim a charge] Who is it that governs the world! Is it not God t Who disposes all ^ings in it 1: Is it not the Almighty, by his just and mercifol providence! The government of the world shows the care, the justice, and the mercy
Verse 14. If he set hisJieart upoh man\ I think this and the foUowihg vferse should be read thur:-r- '* If he set his heart upon man,- he will gather. his. soul and'brdath to himself; for all flesh shall perish together, and man shall turn again unto dust.^* On whomsoever God jets his heart, that is, ^his love, though his body shaU perish aod turn to dust, like the rest of men, yet his soul-^l Ood gather to himself.
Verse 17. Shall^->~he that iateth right govern?] Or, ShaU he who hateth judgment, lie under obligation t It is preposterous jtb suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteotUness, binds man by his laws; and wilt thou, therefore, Tire/tffiJ to condemn him who is the sum. of righteousness I
Vetee 18. la it fit to say to a king, Thou art wicked f\ The sentence is very short, and is thus translated by the Vulgate: Qut dicit- regi, Apostata 1 Qui vocat duces impiosf ^ ^'Who says to a king. Apostate? Who calkf leaders impious V > Literally, Who calls a king Belial? Who calls princes wicked f Civil govemort should be treated with respect; no m&n should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the mam would destroy the office aod authority,-if he could.
Verse 10. Thqt aceepteth not] If it be utterly in&propdr to speak against a- king or civil governor, bow mnch moie 00 to speal^^dineBpeotfiilly of God,* rich more than the poor? for 4H*^^'-?12i' ^ they, all arg the work en his Ante i. oiymp^ and the pegple shall* be troubled ^ at midnight^ arid pass away: and ' the mighty ihall be taken away without hand.
2 1 y ForJiis eyes are upon the ways of man, and he seeth all his goings. ' ' '
.22 » There is no- darkness, nor shadow of death, where tlie workers of iniquity may hide thenlselves.
.23 For he will not Jay upon man more than right; thst he should •enter into judgmedt" with God. *.
' 24 ^He shall break in piepes mighty, men ^ withoiit. number, and set others in their stead.
who is -not inflaenced by-hiitnan caprices, or consideiv ationa, and who regards the rich and the p^or alike^ being equally his creatures, aiid equally dependent on his providence and mercy for their 8up{>ort and salvation.
Verse 20. In a mornent shall they die] Both are equally dependent on the Almighty for their breath and being; the mighty as ^ell as the poor* If the great nten of the earth have abused their powei^, he sometimes cuts them oft by (he mos^ sadden and tmexpected death; and even at midfiigh.t, ^en. in security, and least capable of defence,- they ueoot off by the people whom they have oppressed, or by the imvisilde hand pf the angel of death. This appean ' to be spoken in reference to Eastern tyrants, who "Mldom die a natural death. ^
Verse 33. There is no darkness\ Itfthisiife r and no' shadow of death in the other world-=-iio annihiki* tion in which the workers of iniquity may hide them^ • selves, or take refuge.
Verse 83. For he will not lay ^pon man] 'The '^ meaning appears to be this c - He wUl not call mine second time into judgment; hd does not try a oanse twice; his decisions are just, and his senteiiee with** out appeal. -
*' B^bold, not to man hath he intrusted the time Of coming into judgment with God."
Man's time is not in his own hand; nor |s his hit • cast or ruled by his own wisdom and power. When Grod thinks best, he will judge f6r him; and, if oppress^ or calumniated, he will bring forth hii righteousness as the light, and do him justice on his adversaries. - '
Verse 34. He shall break in pieces] • In multitndjBS* of cases God depresses the proud, and raises up Uie humble Kad meek..Neithet their strength nor number can affind them secniity. ".,
26 He striketh theiii as wicked men ^^ in the open sight of others; •
27 JBecause. they ' tumejl bacik '.from him, And ^ would not consider any of his ways:.
28 So that they * caiise the- cry of the poor
^ 29 When he giveth quietness, AntoU.c.'cii who then can. make trouble? and ^^-
when he hideth Aw face, who then can behold him? whether t^ ie done against a natron, or against a* man only: ',,. "
30 That the hypocrite- reign no^' lest '^tho people be ensnared.
3 1 Surely it is meet to- be said unto God,
Yexae 25. He knoweth their ufprks] He knows wiMt they haTe done, and what they are plotting to do.
He overtwmeth them tn the night'] Jn thereyolutioo of a single night the ]denitada of power on which cbe day closed is annihilated.' See the cases of Belibazxar and Babylon^
Verse 86.. 'He striketh them as wicied men] ' At other times he executes his jadgments more openly; and they ai^ suddenly destroy^' in the sight of the people.
Terse 37. Because they turned back] This is the reason why he' has dealt with them in jadgment. • They had departed from him in their hearts, their moral conduct, and thfeir civil government,. He is speaking of comipt and tyrannical rulers. And they did not, would not, understand any of iiis ways.
Verse 88. So iha^ they cause the -cry of the poor] TTiey were cruel * and oppressive: the poor' cried ihroQgh their distresses, and against their oppressors; and €rod heard the cry of the poor. Nothing so dreadful appears in the court of heaven against* an onleeling, hai^^hearted,- and cruel man of power, as Ihe pcayers, tears, and groans of the poor.
In times of little liberality, when 'some men thought they d^ God service by persecuting those, who did not exactly receive their cretd, nor worship God in ikeir way, a oertain great man in Scotland ^e^ously penecnted his tenants, because they had religious meetings in private houses out of the order of the estahUshment; though he never molested them when they sp^nt.their time and their money in the alehouse. A holy, simple womin, one of those people, Wfiot one morning to the house of the great perseeator, and desired to' speak with him. The servant desired to know her message, and he' would deliver it; fiyr she could not be admitted. She told him she eoidd deliver her message to none but his master; said it was a matter of great importance, and coneerned hims^ intimately, and alone.. The servant having delivered this message, and stated, that the vomaa appeared to have something particular on her mind, his worship condescended to see her. ** What is your business With me?" said he, in a haughty, everbearing tone. To which she answered, '* Sir, we are a hantle o^ puir folk at ^, who are strivin' to aairve God aocordin^ to- our ain conscience, and to get oar aanls savM: yee persecute us; and I am come to beg yee to let us alane; and in ye dinna, well pray yee dead." This- rhetoric was irresistible. His lordshijp did not-know #lmt inflaence sach people might have in heaven; he- did not like to put such prayers to the proof; wisely took the old woman^s advice*. and e^en let them alane. He wifo safe; they were' satisfied; and God had the glory. When the poor refer th^ir cause, to God, he is a terrible aveqger. Let the potsl^erds' strive with the potsherds of the earth; but wo to the man that contendeth with his Maker.
Verse 29. When he givefh quietneis,%ho then can make trouHe f] Hoiir beautiful is thia sentiment,' and how true! He ever acts as a sovereign; but his actfons are all wise and just. If he give quietness, who dates to give trouble t And if he giye to every human being the right to worship' himself according to their conscience, for the director of which he gives both his woTil and his Spirit, who shair dare to say. to another, ** Thou shalt worship God in my way, or not atall;" or, through a pretended liberality, say, *'Thoa efhalt be tolerated to worship him so and so;" and even, that toleration be shackled and limited?
Reader, thou liast as much right to tolerate another's mode of worship ait he^ has to tolerate thin^: or, in other words, neither of you- have any such right at all; the pretension is as absurd as it is wicked.
If, however, there be any thing in the religious practice of any particular people that is inimicaJ,'by fair construction, to the peace of the countxy, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no ^uch inference be drawn when not most obviously flowing from tho practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question..^ Whatever converts sinners from the.error of their ways must be good to society and profitable to the state.
Wfiether it be done against a nation] He defends and supports nations or individuals, howsoever weak, against their enemies, howsoever numerous and powerfol. He destroys nations or individuals who have filled up th& measure of their political or moral iniquity, though adl otheif nations and individuals stand up in their support.
Verse 30. ^That the hypocrite reign not^ The Vulgate translates. Who causes a wicked man to reign because of the sins of the people. This was precisely the defence which Hegiage,the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found (he people in a state of itfsnrrection. See at the- end of the chapter.
. 33 ° Should it be according to4hy mind? he will reeompense it, whether thou, refuse, or whether thou choose; and not -I: therefore' speak what thou knowest. 34 Let men • of 'understanding tell me, and.
This 18 Elihu^s exhortation to Job: HumBle thyself before Gorf, and szy,^ I have suffered — I wUl not offend J*^
Verse 33. That which I see not] "What I do not know, teach thoa me; wherein I have done iniquity, 1 win do so no more."
'Verse 33. According to th^ mind? he will tecompense it] Mr. Good renders the whole passage thus: —: *f Then in thle presence of thy. tribes,
.This may at least be considered a paraphrase on the very obscure original. If thou wilt not thusTcomeunto him, he Tiill act according to justice, whether that b^ for otagninsl thee. ^ ChoQse what part Chou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity.. Speak, therefore; the matter concerns the^, not me; ' but let me know what thou art iletecmined tQ do.
Verse 34. Let men of understanding tell me] I wish to converse with wise men; and by men of wisdom I wish- what I have said to bie judged.
Vers^ 35.. JoJr hath' spoken yjithout knowledge] There is no good in arguing with a self-willed, selfeonceited man. Job has spoken like a man destitute of wisdom and discretion.
' Verse 36. My desire is i\\dX Job may be tried unto the end] DVK [713' ^3K abi yibbachen Aiyob, '' Uy father, let Job be tried." So the Vuloat^, Pater mi, probetur Job., Bu't it may be as in ihc common trans^ lation, I wish Job to be tried' ^ or, as Mr. Good, renders* it, Verily^ let Jqb be pursued to conquest for replying like wicked men, • ^
This is a very harsh wish: but the whole chapter is in th6 same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings coald come put of the mouth of the loving Saviour of mankind I The reader will recollect that a very pious divine has supposed Elihu ko be Jesus Christ!
Verse 37. He addeth rebellion unto his sin] An. ill-natured, cruel, and unfounded assertion^ borne out by nothing which Job had ever said or intended; and indeed, mor6 severe than the_. most inveterate of his friends (so called) had ever spoken.
Mr. Good makes this virulent conclusion still more virulent and uncharitable, by ^ranriating thus:t-^ " For he would add to his transgressions apostasy;
35 PJob hath spoken without Aat« u. c. eir.^ knowledge, and his words were ^^' without wisdom.
36 "^ My desire t^ that Job.may be tried imlo the epd, because of At5 answers for wicked nioiu. 37. For he addeth rebellion unto his sin, lie. ^ clappeth his hands among us, and muUiplieth his words sigainst God/
There was no need of adding a caustic here; iSS6 words in the taiAest translation are t^ enough. Though Elihu began well and tolerantly, he bood got into the spirit, and under the mistake, 'of thoee who had preceded him in this " tempest of words •*
Ow ver. 30 I have referred to the case' of Hegiage, governor, of the Babylonian Irak, under the caliph AbdnrMafec. When Hegiage was infdimed that the people were in a state of mutiny l>ecause of his oppressive government, before they broke out into, open acts of hostility, he mounted on an eminence, and tlrae. harangned.them: — -.
. " God has given me dominion over you; if I exer-i cise it with.seventy, think not that by pottmg me to deat(i your condition will be^ mended. From t)ie manner in which you live you ntust be>alway8 iHtreated, for God has many executors 'of hie justice; and when I am dead, he will. send you another,, who will probably exeeute his orders against you. with more rigour. Do you wish your pruRjOe to be mode^ rate and mercifuU Then exercise righteonsnes^t and be obedient to thQ laws., Consider,Uiat yimr own oon« dudt is the cause of the good or evil treatment which you receive from him. fi, prince may be cdmpaxed to a mirror; all that you see in him u the reflectioQ of the objects which you present before him.^ •. '.
Tke people immediately dropped their weapons, and quietly returned to their respective avocations. This man was one of. the jnost valiant^ eloqoent, nod cruel rulers of his time; he lived towards the^doee of the 7th century of the Christian era. He is stid to have put to death 120,000 people; and to him had 40,000 in-his prisons at the time of. his decease.
Yet this man was capable of generous oclioitf. ' The following anecdote is given by the celebrated Persian poet /omr, in hid BoAam/an; —.
Hegiage, having jbeen separated from his atten&rts one day in the chase, came to a place where he fboad an Arab feeding his camels. The camels starting «t his sudden approach, the Arab lifted up his head,, and seeing a man splendidly arrayed, became incensed, and said, Who is this who with his fine clothes eem^ into the desert to frighten- my camels 1 The euree^ of God light upon him! The govemoi:,^ approaehiiQf the Arab, saluted him very civilly, with -the saiamth Peace be unto thee! The Arab, far from returning the salutation,, said, I. wish thee neither peaee^ nor an^ other blessing of OoA Hegiage, withoot seem* iag to beed what he bad said, aaked him very, oiyiily ** to gite him a little water to drink.** The Arab, ia a nzij tone, answered, If thou desireMtta. drink, take tkg-pmms to alight, and draw for thyself^ for I am f^eiiker thy companion nor^thy slave. The goremor aeeovdingly alighted, and vharing drank, aysked the Arab*-'* Whom dost thoo think the greatest and most ezeelleot of m^n r The prophet Sent hy.<fod, said the Arab, and thou mayest burst toith spleen, " And what thinkest thoa of Aaly V* returned Hegiage. No tomgue can declare his- excellence, said the Arab. *'What,^ asked Hegiage, "is thy opitalon of the ssiBptk Abdnl Malecf" / believe him to be a very bai prince, replied '(he Arab. " For what reason V* SMd Hegiage. Because, said the Aiab, he hath ' sent MS for governor the most execrable wretch under heaven. ' Hegiage, finding himself thus characterized, was silent; Hat his attendants coming up,;he rejoined •than, and ordered thpm to bring the«'Arab with them. Tibe next day Hegiage ordered him to be set -at faUe with himself, and bade him " eat freely.*'. The
Arab) er& he twisted, said his nsasd grace, " Qpd grant thai the end of thi^ repast may be no worse' than the.beginningV*, While zi meM the gOTemor asked him, " Dost thoa recollect the diBCOor^e we had together yesterday 1" The* Arab replied, Ood prosper thee in all things! but as to the secret of yesterday, take heed that thdti disclose H f^l to-day. ^l w^ not,^ said Hegiage; *'-but thou most choose one of. these two thmgs-: either acknowledge me for thy master, and I wiH retain thee about my person; ot else / will send thee to Abdul Malec, wbd tell' him what thou hast said of him.^*' There.is a third -course, replied the Arab, preferable to those two. "Well; what is that V*' said ihe governor. Why, send me back to the desert, and pray God that we mau never see each other's face again. Cruel and yindi6tite as - Hegiage was, he could not help being pleased with the frankness and courage of the man; and not only forgave him the preceding insults, but ordered him 10,000 pieces, of silver, and sent him back to the desert, according to his wish.
EHku accuses Job of impious speeches, 1—4. No man can affect God by his' iniquity, nor profit him by his righteousness, 5—8. Many are afflicted and oppressed, but few cry to God for help'; and', for want of faith, they continue in affliction, 9-16.. '
/Said, 2 Thinkest thou this to be right, that thou saidst, My righteousne^ is more than God's?. 3 For • thou saidst, What ^vantage wiH it be unto thee? and, What profit shall I have ^ if I be cleansed from my sin?
. Verse 3. Jdfy righteousness is more than GoeTs T] This woold indeed be a blsspbemoas saying; but Job ■ever eaid so, neither Tlirectly nor constrdctiTety: it would be much better to translate the words S^D '^piy tsidki meet, I am righteous before God. And' Job's mesniog most certainly was, ^* WhatcTer. I am in your sight, I know that in the sight of God I am a righteous man;** and he had a right to assume this character^ hectare God himself had given it to^iim.
- Verse d. What advantage will it be unto thee 7] \% if he had said to God, *< My ' righteousness cannot psofit, thee, nor do I find 'that it is of any benefit to inys^.'' Or perhaps Elihu makes here a general asseitioDy which he afterwards endeavours to exemplify: Thoa hast been reasoning how it may profit thee, and thoa hast said, ** What profit shall I have in ngfateonsoess more than in sin V
thou 'against him? or (/"thy transgressions be multiplied, what.doest thou unto him?
7 » If.thou be righteous, what * givest thou him? or what receiyeth he of ihine hand? ^
8 Thy wickedness may hurt a man as thou