Notes on the Old and New Testaments

5 In regard to atHiction in general, he maintains that it is not the woik of chance. It docs not,.'■ays he, spring fiora the ground. It is appointed and diiected by an intelligent Being; and, therefore, Ik; infers it must bo designed to punish the wicked, ch. v. 6, 7

C. In view of the doctrine which he had now advanced, Eliphaz advises Job to commit his cause to God, ch. V. 8— 16. lie says that he would himself do it; and proceeds to show that sul)mission to Go 1 was a duty; that God was great, and did wonderful things; that his Providence was over all events: tliat he took the wise in their own craftiness but that he was the protector and defender of him who trusted in him.

7. Tlie argument of Elijihaz concludes with a statement of the happy consequences which would follow from. making God his friend, ch. v. 17—27. If there was sincere piety, there would be great benefit in trials. God would siif)port and comfort him; he would deliver him in trouble, and would keep him alive in famine; he would make even the stone.- of the field and the beasts tributary to his happiness; his family would be pre-^eived an., prospered, and ho would come to the grave in peace and honor. Eliphaz says that he had seen instances like this, and commends that course to Job— strongly implying throughout that he showed in his trials that he had not the true spirit of-ieligion.

2. If ice assay to commune with thee. Marg. A word. Heb— f^&2^^ ^^'^. ' May we attempt a word loith thee?'- This is a gentle and polite apology at the beginning of his speech — an inquiry whether he would t;ike it as unkind if one sliould adventure on a remark in the way of argument. Jahn, in characterizing tlio part which Job's three friends respectively take in the controversy, says: " Eliphaz is superior to the others in jiscernment and delicacy. He begins by addressing Job mildly; and it is not until irritated by opposition that he reckons him among the wicked." ^1 JVilt thou he grieved? That is, Wilt thou take it ill.' Will it be offensive to you, or weary you, or tire your patience.' The word used here (i^^^) means to labor, to strive, to weary, to exhaust; and hence, to be weary, to try one's patience, to take any thing ill. Here it is the

witli thee, wilt thou be grieved? but who can ' withhold himself from speaking?

language of courtesy, and is designed to introduce the subsequetit remarks in the kindest manner. Eliphaz knew that he was about to make observations which might implicate Job, and he introduced tliem in as kind a manner as possible. There is nothing abrupt or harsh in his beginning. All is courteous in the higliest degree, and is a model for debaters. H But icho can withhold himself froin speaking? Marg. Refrain from icords. That is, ' the subject is so important, the sentiments advanced by Job are so extraordinary, and the principles involved are so momentous, that it is impossible to refrain.' There is much delicacy in this. He did not begin to speak merely to make a speech. He professes that he would not have spoken, if he had not been pressed by the importance of the subject, and iiad not been full of matter. To a great extent, this is a good rule to adopt: not to make a speech unless there arc sentiments which weigh upon the mind, and convictions of duty whicli cannot be repressed.

3 Behold, thou hast instructed many, and thou hast strengthened " he weak hands.

4 Thy words have upholden

3 Behold, thou hast instructed many. That i?, thou hast instructed many how they ought to bear trials, and hast delivered important maxims to them on the great subject of the divine government. This is not designed to be irony, or to wound the feelings of Job. It is intended to recall to his mind the lessons which he had inculcated on others in times of calamity, and to show him how important it was now that he should reduce his own lessons to practice, and sliow their power in sustaining himself II Thou hast strengthened the iceak hands. That is, thou hast aided the feeble. The hands are tiie instruments by which we accomplish any thing, and when they are weak, it is an indication of helplessness.

4. Thy tcords have upholden him that was falling. That is, either falling into sin, or sinking under calamity and trial. The Hebrew will bear either interpretation, but the connection seems to require us to understand it of one who was sinking under the weight of aflliction. U The feeble knees. Marg. hoicing. The knees support the frame. If they fail, we are feeble and helpless. Hence, their being weak, is so often used in the Bible to denote imbecility. The sense is, that Job, in the days of his own prosperity, had exhorted others to submit to God; had counselled them in such a manner as actually to give them support, and that the same views should now have sustained him which he had so successfully employed in comforting others.

5. But now it is come upon thee. That is, calamity; or, the same trial which others have had, and in which thou hast so successfully exhorted and comforted them. A similar sentiment to that which is here ex})rcssed, is found in Terence:

him that was falling; and thou hast strengthened the ' feeble knees.

5 But now it is come upon

M it toucheth thee. That is, affliction has come to yourself. It is no longer a thing about which you can coolly sit down and reason, and on which you can deliver formal exhortations. *\\ And thou art troubled. Instead of evincing the calm submission which you have exhorted others to do, your mind is now disturbed and restless. You vent your complaints against the day of your birth, and you charge God with injustice. A sentiment resembling this, occurs in Terence, as quoted by Codurcus:

Nonne id flagitiuni est, te allis consilium dare, Foris sapere, tibi non posse te auxiliaiier?

Something similar to this not unfrequentiy occurs. It is an easy thing to give counsel to others, and to exhort them to be submissive in trial. It is easy to utter general maxims, and to suggest passages of Scripture on the subject of affliction, and even to impart consolation to others; but when trial comes to ourselves, we often fail to realize the power of those truths to console us. Ministers of the gospel are called officially to impart such consolations, and are enabled to do it. But when the trial comes on them, and when they ought by every solemn consideration to be able to show the power of those truths in their own case, it sometimes happens that they evince the same impatience and want of submission which they had rebuked in others; and that whatever truth and power there may have been in their instructions, they themselves little felt their force. It is often necessary that he who is appointed to comfort the afflicted, should be afflicted himself. Then he can " weep with those who weep;" and hence it is that ministers of the gospel arc called quite as much as any other class of men to pass through deep waters. Hence, too, the Lord Jesus became so preeminent in sutlering, tliat he might be touclied with the feelings of our infirmity, and be qualified to sympathize with us when we are tried. Hcb. ii. 14, 17, 18, iv. 15, 16. It is exceedingly important that when they whose office it is to comfort others arc afilicted, tliey should exhibit an example of patience and submission. Then is tiie time to try their religion; and then they have an opportunity to convince others that the doctrines which they preach are adapted to the condition of weak and suffering man.

6. Is not this thy fear, thy confidence? There has been considerable vjiriety in the interpretation of this verse. Dr. Good renders it,

Is tliy piety then notliing? thy hope Thy confidence? or the uprightness of thy ways I

Is not thy fear of God thy hope, And the uprightness of thy ways thy confidence?

In the Vulgate it is translated, 'Where is thy fear, thy fortitude, thy patience, and the integrity of thy ways.'"' In the Sept., ' Is not thy fear founded on folly, and thy hope, and the evil of thy way.^' Casteilio translates it, and the idea according to his version is, that he had as nmch religion as was prompted by the hope of reward; that his piety and integrity were sustained only by his hope, and were not the result of principle; and tliat of course his religion was purely self-

6 Is not ilds thy fear, thy confidence, the uprightness of thy ways, and thy hope?

ish. If this be the sense, it is designed to be a reproach, and accords with the charge in the question of Satan (ch. i 9), ' Doth Job fear God for naught V Rosenmijller adopts the opinion of Ludovicus de Dieu, and explains it as meaning, "You seemed to be a man fearing God, and a man of integrity, and you were led hence to cherish high hopes and expectations; but now you perceive that you were deceived. Your piety was not sincere and genuine, for the truly pious do not thus sufl^^r. Remember therefore that no one perishes being inno ^ cent." Codurcus renders it, " All thy hope was placed in thy religion, and thy expectation in the rectitude of thy ways; consider now, who perishes being innocent V' The true sentiment of the passage has undoubtedly been expressed by Good, Noyes, and Codurcus. The Hebrew rendered thyficar '^sPlj^^. means doubtless religious fear, veneration, or piety, and is a word synonymous with fvXd^fia, ivaf^ia, religion. The sentiment is, that his confidence or hope was placed in his religion — in his fear of God, his respect and veneration for him, and in reliance on the equity of his government. This had been his stay in times past; and this was the subject which was naturally brought before him then. Eliphaz asks whether he should not put his trust in that God still, and not reproach him as unequal and unjust in liis administration. IT Tlie ujyrightncss of thy icays. Heb. The perfection of thy ways. Notech.i.l. The idea is, that his hope was founded on the integrity of his life, and on the belief that the upright would be rewarded. The passage may be rendered.

And on the integrity of thy ways? This is the general sentiment which Eliphaz proceeds to illustrate and apply. If this was a just principle, it was natural to ask wJiether the trials of Job did not prove that he had no well-grounded reason for such confidence.

7. Reviemher^ I pray thee, iclio ever jjerished., being innocent? The object of this question is manifestly to show to Job the inconsistency of the feelings which he had evinced. lie claimed to be a righteous man. He had instructed and counselled many others. He had professed confidence in God, and in the integrity of his own ways. It was to have been expected that one with such pretensions would have evinced resignation in the time of trial, and would have been sustained by the recollection of his integrity. The fact, therefore, that Job had thus " fainted," and had given way to impatient expressions, showed that he was conscious that he had not been altogether what he had professed to be. ' Tiiere must have been,' is the meaning of Eliphaz, ' something wrong, when such calamities come upon a man, and Avhen his faith gives way in such a manner. It would be contrary to all the analogy of the divine dealings to.suppose that such a man as Job liad professed to be, could be the subject of overwhelmingjudgments; for who, I ask, ever perished, being innocent.' It is a settled principle of the divine government, that no one ever perishes who is innocent, and that great calamities area proof of great guilt.' This declaration contains the essence of all the positions held by Eliphaz and his colleagues in this argument. This they considered as so established that no one could call it in question, and on the ground of this they inferred that one who experienced such afflictions, no matter what his professions or liis apparent piety had been, could not be a good man. This was a point aI)out which the minds of the friends of Job were settled; and though they seem to have been disposed to concede that some afflictions might happen to good men, yet when sudden and overwhelming calamities such as they now witnessed came upon them, tliey inferred that there must have been corresponding guilt. Their reasoning on tliis subject — which runs through the book — perplexed but did not satisfy Job, and was obviously based on a wrong principle. — The word perished here means the sa:ne as cut off, and does not differ much from being overwhelmed with calamity. The whole sentence has a proverbial cast 5 and the sense is, that when persons were suddenly cut off it proved that tliey were not innocent. Job, therefore, it was inferred, could not be a righteous man in these unusual and very peculiar trials. 1) Or icliere were the righteous cut off? That is, by heavy judgment; by any special and direct visitation. Eliphaz could not moan that the righteous did not die — for he could not be insensible to that fact; but he must have referred to sudden calamities. This kind of reasoning is common — that wlicn men are afflicted with great and sudden calamities they must be peculiarly guilty. It prevailed in the time of the Saviour, and it demanded all his authority to settle the opposite principle. See Luke xiii. 1-5. It is that into which men naturally and easily fall; and it required much observation, and- long experience, and enlarged views of the divine administration, to draw the true lines on this subject. To a certain extent, and in certain instances, calamity certainly does prove that there is peculiar guilt. Such was the case with the old world that was destroyed by the deluge; such was the case with the cities of the plain; such is the case in the calamities that come upon the drunkard, and such too in the special curse produced by indulgence in licentiousness. But this principle does not run through all the calamities which

8 Even as I have seen, they " that plow iniquity, and sov/ wickedness, reap the same.

9 By the bLast of God they perish, and by ' the breath of

fall on men. A tower may fall on the righteous as well as the wicked; an earthquake may destroy the innocent as well as the guilty; the pestilence sweeps away the holy and the unholy, tlie profane and the pure, the man who fears God and him who fears him not; and the inference is now seen to be too broad when we infer, as the friends of Job did, that no righteous man is cut oft' by special calamity, or that great trials demonstrate that such sufi'erers are less righteous than others are. Judgments are not equally adininistered in this world, and hence the necessity for a future w^orld of retribution. See Notes on Luke xiii. 2, 3.

8. Even as I have seen. Eliphaz appeals to his own observation, that men who had led wicked lives were suddenly cut off. Instances of this kind he might doubtless have observed— as all may have done. But his inference was too broad when he concluded that all the wicked are punished in this manner. It is true that wicked men are thus cut off and perish; but it is not true that all the wicked are thus punished in this life, nor that any of the righteous are not visited with similar calamities. His reasoning was of a kind that is common in the world — that of drawing universal conclusions from premises that are too narrow to sustain them, or from too few carefully observed facts. IF They that ploio iniquity. This is evidently a proverbial expression; and the sense is, that as men sow they- reap. If they sow wheat, they reap wheat; if barley, they reap barley; if tares, they reap tares. Thus in Prov. xxii. 8.

10 The roaring of the lion, and the voice of the fierce lion, and the teeth " of the young lions, are broken.

Thus in the Persian adage: " He that planteth thorns shall not {father roses." [Dk. Good.

The meaning of Eliphaz is, that men who form plans of wickedness must reap appropriate fruits. They cannot expect -that an evil life will produce ultimate happiness.

9. By the Mast of God. That is, by the judgment of God. The figure is taken from the hot and fiery wind, which, sweeping over a field of grain, dries it up and destroys it. In like manner Eliphaz says the wicked perish before God. H Jind by the breath of his nostrils. By his anger. The Scripture often speaks of breathing otit indignation and wrath. Acts ix. i. Ps. xxvii. 12. 2 Sam. xxii. 16. Ps. xviii. 15, xxxiii. 6. Notes on Isa. xi. 4, xxx. 28, xxxiii. 2. The figure was probably taken from the violent breathing which is evinced when the mind is under any strong emotion, especially anger. It refers here to any judgment by which God cuts off the wicked, but especially to sudden calamity — like a tempest or the pestilence.

10. The roaring of the lion. This is evidently a continuation of the argument in the preceding verses, and Eliphaz is stating what had occurred under his own observation. The expressions have much of a proverbial cast, and are designed to convey in strong poetic language what he supposed usually occurred. There can be no reasonable doubt here that he refers to men in these verses, for (1.) It is not true that the Zz"o7i is destroyed in this manner. No more frequent calamity comes upon him than upon other animals, and perhaps he is less frequently overcome than others. (2.) Such a supposition only would make the remarks of Eliphaz pertinent to his argument. He is speaking of the divine government in vegVivAioioickedmen^ and he uses this language to convey the idea that they are often destroyed. (3.) It is common in the Scriptures, as in all Oriental writings, and indeed in Greek and Roman poetry, to compare unjust, cruel, and rapacious men with wild animals. See Notes on Isa. xi. Comp. Ps. x. 9, Iviii. 6. Eliphaz, therefore, here, by the use of the words rendered lion^ means to say that men of savage temper, and cruel dispositions, and untamed ferocity, were cut oft" by the judgments of God. It is remarkable that he employs so many words to designate the lion in tliese two verses. No less than five are employed, all of them probably denoting originally some peculiar and striking characteristics of the lion. It is also an illustration of the copiousness of the Hebrew language in this respect, and is a specimen of the custom of speaking in Arabia. The Arabic language is so copious that the Arabs boast that they have four hundred terms by which to designate the lion. A large part of them are, indeed, figurative expressions, derived from some quality of the animal, but they show a much greater copiousness in the language than can be found in Western dialects. The words used here by Eliphaz are about all the terms by which the lion is designated in the Scriptures. They are ntl'IX, bnilJ, TSS, ^3-;^, and tt'^sb. The word 7^!'^ e/afion, pride., is given to the lion. Job xxviii. 8, xli. 26, from his proud gait; and perhaps the word?^?'^'^^5 ariel., 2 Sam. xxviii. 20. 1 Chron. xi. 22. But Eliphaz has exhausted the usual epithets of the lion in the Hebrpw language. It may be of some interest to inquire, in a few words, into the meaning of those which he has used.![ The roaring of the lion. The word here used ( •^^'7'?)j or in a more usual form "^^^J?*, is from '"''^^ nrdh, to jniU, to pluck, and is probably given to the lion as the jniUcr in pieces, on account of the mode in which he devours his prey. Bochart, however, contends that ti^e name is not from n*N, because, says he, the lion does not bite or crop his food like grass, which, he says, the word properly means, but is from the verb ni^'n radh., to see, because, says he, the lioi^is the most keen sighted of the animals; or rather from the fire of his eyes — the terror whicl) the glance of his eye inspires. So the Greeks derive the word lion, Xf'orra, from).doj, to see. See Bochart, Hieroz. Lib. iii. c. 1, p. 715. TF The voice of the fierce lion. The word here translated fierce lion C^Tl^) is from^HliJ, shdhhdl, to roar, and hence given for an obvious reason to a lion, Bochart understands by it the swarthy lion of Syria; the lion which the. Arabians call adlamon. This lion, says he, is dark and dingy. The usual color of tlie lion is yellow, but Oppiau says that the lion in.Ethiopia is sometimes found of a dark color, liflavo/j^ooq. See Bochart, Hieroz. Lib. i.e. I, p. 717, 718. TI Theteeth of the young lions. The word here used, '^■'£3, means a " young lion already weaned, and beginning to hunt for prey." — Gescniiis. It thus ditiers from the "^^^^ giir, which means a whelp, still under the care of the dam. See Ezek. xix. 2, 3. Comp. Bochart, Hieroz. Lib. iii. c. 1, p. 714, Some expression is here evidently to be understood that shall be applicable to the voice, or the roaring of the lion. Noyes supplies the words, "are silenced." The words "are broken" can be applicable only to the teeth of the young lions. It is unnatural to say that the " roaring" and the "voice" are broken. The

11 The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.

sense is, that the hon roars in vain, and tliat calamity and destruction coaie notwithstanding his growl; and as applied to men, it means that men who resemble the Hon are disappointed and punished.

11. The old lion. The word here used, -^1^ denotes a lion, " so called," says Gesenius, '' from his strength and bravery," or, according to Umbreit, the lion in the strength of his old age. See an examination of the word in Bochart, Hiaroz. P. i. Lib. iii. c. 1, p. 720. IT Perisheth for lack of prey. Notwithstanding his^ strength and power. That is, such a thing sometimes occurs. Eliphaz could not maintain that it always happened. The meaning seems to be, that as the strength of the lion was no security that he would not perish for want, so it was with men who resembled the lion in the strength of mature age. IT And the stout lion's ichelps. The word here rendered " stout lion," ^■'^^, is probably derived from the obsolete root ^'^^,.lah&\ to roar., and is given to the lion on account of his roaring. Bochart, Hieroz. P. i. Lib. iii. c. 1, p. 719, supposes that the word means a lioness. These words complete the description of the lion, and the sense is, that the lion in no condition, or whatever name indicative of strength might be given to it, had power to resist God when he came forth for its destruction. Its roaring, its strength, its teeth, its rage, were all in vain. IT Are scattered abroad. That is, when the old lion is destroyed, the young ones flee, and are unable to offer resistance. So it is with men. When the divine judgments come upon them, they have no power to make successful resistance. God has them under control, and he comes forth at his pleasure to restrain and subdue them, as he does the wild

12 Now a thing was ^ secretly brought to me, and mine ear received a little thereof.

12. Koio a thing. To confirm his views, Eliphaz appeals to a vision of a most remarkable character which he says he had had on some former occasion on the very point under consideration. The object of the vision was, to show that mortal man could not be more just than God, and that such was the purity of the Most High, that he put no confidence comparatively even in the angels. The design for which this is introduced here is, evidently, to reprove what he deemed the unfounded self-confidence of Job. lie supposed that he had been placing an undue reliance on his own integrity; that he had not a just view of the infinite holiness of God, and had not been aware of the true state of his own heart. The highest earthly excel iencv, is the meaning of Eliphaz, fades;.way before God, and furnishes no ground for self-reliance. It is so imperfect, so feeble, so far from what it should be, that it is no wonder that a God so holy and exalted should disregard it. He designed also, by describing this vision, to reprove Job for seeming to be more wise than his Maker in arraigning him for his dealings, and uttering the language of complaint. The word "thing" here means a word (Heb.), a communication, a revelation. IT Was secretly brought tome. M^vg. by stealth. The Hebrew word (^?5) means to steal; to take away by stealth, or secretly. Here it means, that the oracle was brought to him as it were by stealth. It did not come openly and plainly, but in secrecy and silence — as a thief approaches a dwelling. An expression similar to this occurs in Lucian, in Amor. p. 884, as quoted by Schultens, xhTtrnfic't'rj?.a)Ja xal \pi&VQi0[io<i. IT And mine ear received a little thereof

13 In thoughts from the vi-

Dr. Good translates this, "And mine ear received a whisper along with it." Noyes, " And mine ear caught a whisper thereof." The Vulgate, " And my ear received secretly the pulsations of its v^^hisper " — xcnas susurri ejus. The word rendered " a little," "j"?.^, occurs only here and in ch. xxvi. 14, where it is also rendered little. It means, according to Gesenius, a transient sound rapidly uttered and swiftly passing away. Symm. ^it&voiauoq — aichispcr. According to Castell, it means a sound confused and feeble, such as one receives when a man is speaking in a hurried manner, and when he cannot catch all that is said. This is probably the sense here. Eliphaz means to say that he did not get all that might have been said in tlie vision. It occurred in such circumstances, and what was said was delivered in such a manner, that he did not hear it all distinctly. But he heard an important sentiment, which he proceeds to apply to the case of Job. — It has been made a question whether Eliphaz really had such a vision, or whether he only supposed such a ci.se, and whether the whole representation is not poetic. The fair construction is, that he had had such a vision. In sueli a supposition there is nothing inconsistent with the mode in which the will of God was made known in ancient times; and in the sentiments uttered there is nothing inconsistent with what might have been spoken by a celestial visitant on such an occasion. All that was spoken was in accordance with the truth everywhere revealed in the ^Scriptures, though Eliphaz perverted it to prove that Job was insincere and hypocritical. The general sentiment in the oracle was, that man was not pure and holy compared with his Maker; that no one was free from guilt in his fright; that there was no virtue in nan in which God could put entire coafidence; and that, therefore, all were subjected to trials^ and to death-.

But this general sentiment he proceeds to apply to Job, and regards it as teaching, that since he was overwhelmed with such peculiar afflictions, there must have been somie secret sin of which he was guilty, which was the cause of his calamities.

13. la tJiGughts. Amidst the tumultuous and anxious thoughts which occur in the night. The Hebrew word rendered thoughts, (C'^Srb), means thoughts wliich divide and distract the mind. U From the visions of the night. On the meaning of the word visions, see Notes on Isa. i. 1. This was a common mode in which the will of God was made known in ancient times. For an extended description of this method of communicating the will of God, tije reader may consult my Introduction to Isaiah, § 7. H When deep sleep fallcth on men. The word here rendered deep sleep, '^^^"'c', commonly denotes a profound repose or slumber brought upon man by divine agency. So Schultens in loc. It is the word used to describe tb.e " deep.'^lecp" wliich God brought upon Adam when he took from his side a rib to form Eve, Gen. ii. 21; and that, also, which came upon Abraham, when an horror of great darkness fell upon him. Gen. XV. 12. It means here profound repose, and the vision which he saw was at that solemn hour when the world is usually locked in slum ber. Umbreit renders this, " In the time of thoughts, before the, nightvisions," and supposes that Eliphaz refers to the time that was especially favorable to meditation and to serious contcm-plation before the time of sleep and of dreams. In support of this use of the preposition "I'S, min, he appeals to Hagg. ii. 16, and Noldius Concord. Part. p. 546. Our common version, however, has probably preserved the true sense of the passage. It is impossible to conceive any thing more sublime than this whole description. It was midnight. There wus solitude and silence all around. At tliat fearful hour this vision came, and a sentiment was connnunicatcd to Eliphaz 0f the utmost importance, and fitted to make the deepest possible impression. The time; the fjuiet; the form of iJie image; its passing along, and then suddenly standing still; the silence, and then the deep and solemn voice — all were fitted to produce the profoundest awe. So graphic and so powerful is this description, that it would be impossible to read it — and particularly at midnight and alone — without something of the feeling of awe and horror which Eliphaz says it produced on his mind. It is a description which for power has probably never been equalled, though an attempt to describe an apparition from the invisible world has been often made. Virgil has attempted sucli a description, which, though exceedingly beautiful, is far inferior to this of the Sage of Teman. It is the description of the appearance of the wife of yEneas:

Infelix simulachrum atque ipsius umbra

Creiisae Visa niihi ante oculos, et notd major imago. Obslupui; steteruntque comoc, et vox fauci-

" Al length she hears,

And sudden through the shades of night ap-

])ears; Appears no more Creiisajnor my wife, But a pale spectre, larger tlian the life. Agliast, astonished, and struck dumb with

fear, I stood: like bristles rose my stiffened hair."

In the poems of Ossian, there are several descriptions of apparitions or ghosts, probably more sublime than are to be found in any other uninspired writings. One of the most niagnificont of these, is that of the Spirit of Loda, which I will copy, in order that it may be compared with the one before us. " The wan cold

moon rose in the east. Sleep descended on the youths. Their blue helmets glitter to the beam; the fading fire decays. But sleep did not rest on the hing. He rose in tl'.e midst of his arms, and slowly ascended the hill, to behold the flame of Sarno's tower. The flame was dim and distant: the moon hid her red flame in the east. A blast came from the mountain; on its wings was the Spirit ok Loda. He came to his place in his terrors, and shook his dusky spear. His eyes appear like flames in his dark face; his voice is like distant thunder. Fingal advanced his spear amid the night, and raised his voice on high. ' Son of Night retire: call thy winds, and fly! Why dost thou come to my presence with thy shadowy arms.'' Do I fear thy gloomy form, spirit of dismal Loda.'' Weak is thy shield of clouds; feeble is that meteor, thy sword! The blast rolls them together; and thou thyself art lost. Fly from my presence. Son of Night! Call thy winds and fly!' ' Dost thou force me from my place.'" replied the hollow voice. ' The people bend before me. I turn the battle in the field of the brave. I look on the nations, and they vanish; my nostrils pour the blast of death. I come abroad on the winds; the tempests are before my face, but my dwelling is calm above the clouds; the fields of my rest are pleasant.' "

Comp. also, the description of the Ghost in Hamlet.

14. Fear came upon me. Marg. Met vie. The Chaldee Paraphrase renders this, "a tempest," J^j^"^!* The LXX, <I)Q{.y.i] — shuddering, or horror. The sense is, that he became greatly alarmed at the vision TI Which made all my hones to shake. Marg. As in Hebrew, the multitude of my hones. A similar image is employed by Virgil,

15 Then a spirit passed before my face; the hair of my flesh stood up:

16 It stood still, but I could

Obstupuere animi, gelidusque per ima cucunit Ossii tremor i.... ^n. ii. J20.

" A cold frenior ran through all their bones." 15. Then a spirit passed before my face. He does not intimate whether it was the spirit of a man, or an angel who thus appeared. The belief in such apparitions was common in the early ages, and indeed has prevailed at all times. No one can demonstrate that God could not communicate his will in such a manner as this, or by a messenger deputed from his immediate presence to impart valuable truth to men. IF The hair of my flesh stoodnp. This is an effect which is known often to be produced by fear. Sometimes the hair is made to turn white almost in an instant, as an effect of sudden alarm; but usually the effect is to make it stand on end. Seneca uses language remarkably similar to this in describing the effect of fear, in Hercule (Etaco:

Vagos per artu.s errat excussos tremor, Ercetus horret crini.'!, impulsis ad hoc Stat terror animi.s, et cor attonitum salit, Paviduinque trepidis palpitat venis jecur.

Arrccta;qiie horroro comje.

A similar description of the effect of fear is given in the Ghost's speech to Hamlet:

" Bift that I am forbid

To tell the secrets of my prison-house, I could a tale unfold, wliose lightest word Would iiarrow up thy soul, freeze thy young

blood, Make thy two eyes, like stars start from their

.■spheres, Thy knotty and combined locks to part, And each particular hair to stand on end, Like quills upon the frotful porcupine."

The fact here referred to — that fear or fright causes the hair to stand on end — it too well established, and too

not discern the form thereof: an image ivas before mine eyes; ^ there was silence, and I heard a voice, saying,

common to admit a doubt. The cause may be, that sudden fear iias the effect to drive the blood to the heart, as the seat of vitality, and the extremities are left cold, and the skin thus contracts, and the effect is to raise the hair.

16. It stood still. It took a fixed position and looked on me. It at first glided by, or towards him, then stood in an immovable position, as if to attract liis attention, and to prepare him for the solemn announcement which it was about to make. This vv'as the point in which most horror would be felt. Wo should be les!» alarmed at any tiling which a strange messenger should say, than to have him stand and fix his eyes steadily and silently upon us. Hence Horatius, in ' Hamlet,' tortured by the imperturbable silence of the Ghost, earnestly entreated it to give him relief by speaking.

Ho7: — What art thou that usurp'st this time of night, Together with that fair and warlike form In which the majesty of buried Denmark Did sometime march? By heaven, I charge thee, speak. Mar. — It is^offended. Bcr.— Secl It stalks away. Hor. — Stay; speak: speak, I charge thee speak. Act i. So. i.

again! I'll cross it, thougli it blast mo. — Stay, illusion! If thou hast any sou-id, or use of voice. Speak to me:

If there be any good thing to be done, That may to thee do ease, and grace to me Speak to niu:

If thou art privy to thy country's fate, _ Which, happily, foreknowing may avoid O speak!

Or if thou hast uphoanled in thy life E-\tottod treasure in the womb of earth. For which, they say, you spirits oft walk in

Hoi:— hook, my lord it comes!

17 Shall mortal man be more just than God? Shall a man be

Ham. — Angels and ministers of grace, defend

us! Be thou a spirit of health, or goblin damn'd, Bring with tiiee aiis from heaven, or blasts

from hell. Be thy intents wicked or charitable, Thou ccm'st in such a quesiionable shape, That I will speak to thes: I'll call thee,

IT But I could not discern the form thereof. This might have arisen from fear, or from the darkness of the night, or because the spirit was not distinct enough in its outline to enable him to do it. There is here just the kind of obscurity which is essential to the sublime, and the statement of this circumstance is a master-stroke in the poet. A less perfect imagination would have attempted to describe the form of the spectre, and would have given an account of its shape, and eyes, and color. But none of these are here hinted at. The subject is left so that the imagination is most deeply impressed, and the whole scene has the aspect of the highest sublimity. Noyes very improperly renders this, " Its face I could not discern." But the word used, f^^?"?'?, does not mean face here merely; it means the form, figure, aspect, of the spectre. IT An image was before mine eyes. Some form; some appearance was before me, wljose exact figure f could not mark or describe. IT There was silence. Marg. 1 heard a still voice. So Rosenmuller says that the word here, 1^'^^;', does not mean silence, but a gentle breeze, or air — auram lenem — such as Elijah heard after the tempest had gone by, and when God i;poke to him, 1 Kings xix. 12, 13. Grotius supposes that it means here the ^ip-rn Bath-Kol, or " daughter of the voice," of which the Jewish Rabbins speak so often — the still and gentle voice in which God spoke to men. The word used (n'O'C^) usually means silence, stillness, as of the winds after a storm, a calm, Ps, cvii.

29. The LXX render it, « I heard a gentle breeze, aloav, and a voice," y.av (jpw)'A/r. But it seems to me that the common reading is preferable. There was stillness — a solemn, awful silence, and then he heard a voice impressively speaking. The stillness was designed to fix the attention, and to prepare the mind for the sublime announcement which was to be made.

17. Shall mortal man. Or, shall feeble man. The idea of mortal ia not necessarily implied in the word here used, "i^'l-l^. It means vian ', and is usually applied to the lower classes or ranks of men. Notes on Isa. viii. 1. The common opinion in regard to this word is, that it is derived from ^?^, to be sick, or ill at ease; and then desperate, or incurable — as of a disease or wound. Jer. xv. 18. Mic. i. 9. Job xxxiv. 6. Gesenius (Lex.) calls this derivation in question; but if it be the correct idea, then the word here used originally referred to man as feeble, and as liable to sickness and calamity. I see no reason to doubt that the common idea is correct, and that it refers to man as weak and feeble. The other word here used to denote man ("i^?) is given to him on account of his strength. The two words, therefore, embrace man whether considered a.s feeble or strong — and the idea is, ti)at nojie of the race could be more pure than God. IT Be m.orc just than God. Some expositors have supposed that the sense of this ex[;ression in the Hebrew is, " Can man be pure before God, or in the sight of God.?" They allege that it could not have been made a question whether man could be more pure than God, or more just than his Maker. Such is the view presented of the passage by RosenmiUler, Good, Noyes, and Umbreit.•

more pure than his Maker? IS Behold, he put no trust in

of the Hebrew preposition '^, Rosenmailer appeals to Jcr. li. 5. Num. xxxii. 22. Ezek. xxxiv. 18. This, liowevcr, is not wholly satisfactory. The more literal translation is that which occurs in the common version, and tliis accords with the Vulgate and the Chaldee. If so understood, it is designed to repress and reprove the pride of men, which arraigns the equity of the divine government, and which seems to be vviscr and better than God. Thus understood, it would be a pertinent reproof of Job, vvjio in his complaint (ch. iii.) had seemed to be wiser than God. lie had impliedly charged liim with injustice and wantof goodness. All men who murmur against God, and who arraign the equity and goodness of the divine dispensations, claim to be wiser and better than he is. They would have ordered things more wisely, and in a better manner. They would have kept the world from the disorders and sins which actually e.xist, and would have made it pure and happy. How pertinent, therefore, was it to ask whether man could be more pure or just than his Maker! And how pertinent was the solemn question propounded in the hearing of Eliphaz by the celestial messenger — a question that seems to have been originally proposed in view of the complaints and murmurs of a self-confident race! 18. Behold, he jiut no trust in his servants. These are evidently the words of the oracle that appeared to Eliphaz.' See Schultens, in loc. The word servants here refers to angels; and the idea is, that God was so pure that he did not confide even in the exalted holiness of angels — meaning that their holiness v/as infinitely inferior to his. The design is to state tliat God had the highest possible holiness, such as to render the holiness of all otiiers, no matter liow exalted, as nothing — as all lesser

his servants; * and his angels" he charged with folly.

lights are as nothing before the glory of the sun. The Cliaidee renders this, "Lo, in his servants, the prophets, he does not confide;" Ujit the more correct reference is undoubtedly to the angels. 1[ Jiyid his angels he, charged loith folly. Marg. Or, Kor in his angels in wliom he put light. The different rendering in the text and in the margin, has arisen from the supposed ambiguity of the word employed here — "^^H^- '^ '^ ^ word which occurs nowhere else, and hence it is difiicult to determine its true signification. Walton renders it, gloriatio, glorying; Jerome, j>ruvitas, icickedness; the LXX, ay.olior, fault, blemish; Dr. Good, default., or defection; Noycs, frailty. Gesenius says that the word is derived from "r^j hMdl (No. 4), to be foolish. So also Kimchi explains it. According to this, the idea is that ot foolishness — i. e. they are far inferior to God in wisdom; or, as the word folly in the Scriptures is often synonymous with sin, it might mean that their purity was so far inferior to his as to appear like impurity and sin. The essential idea is, that even the holiness of angels was not lo be compared with God. It is not that they were polluted and unholy, for, in their measure, they are perfect; but it is that their holiness was as nothing compared with the infinite perfection of God. It is to be remembered that a part of the angels had sinned, and they had shown that their integrity' was not to be confided in; and whatever might be the holiness of a crcff??<r6, it was possible to conceive that he might sin. But no such idea could for a mon)ent enter the mind in regard to God. Th.e object of this whole arguinent is to show, that if confidence could not l;c reposed in the angels, and if all their holiness was as nothing before God,

19 How much less in them

little confidence conid be placed in nian; and that it was presumption for liini to sit in judgment on tlie equity of the divine dealings.

19. How much less (:r|5<). This particle has the general sense of addition, accession, especially of something more important; yea more, besides, even. Gesenius. The meaning here is, ' how much more true is this of man!' He puts no confidence in iiis angels; he charges them with frailty; how much more strikingly true must this be of man! It is not merely, as our common translation would seem to imply, that he ])Ut much less confidence in ntan than in angels: it is, that all he had said must be more strikingly true of man, who dwelt in so frail and humble a habitation. Ii In t/tcm tliat dwell in houses of clay. In man. The phrase ' houses of clay ' refers to the body made of dust. The sense is, that man, from the fiict that lie dwells in such a tabernacle, is far inferior to the pure spirits that surround the throne of God, and much more liable to sin. The body is represented as a temporary tent, i;abernacle, or dwelling for the soul. That dwelling is soon to be taken down, and its tenant, the soul, to be removed to other abodes. So Paul (2 Cor. v. 1) speaks of the body as?] fm'yeinc; ijttQv olyJa rnv oy.rji'ocq — " our earthly house of this tabernacle." So Plato speaks of it as ytjii-ni' iyx/ivnq — an eartldy tent; and so Aristo])hanes (Av. 587), among other contemptuous expressions applied to men, calls thein TtlaniiaTa Ttrjlov — 'vessels of clay.' The idea iii the verse before us is beautiful, and as ailecting as it is beautiful A house of clayi'^'^P) was littl(! fitted to bear the extremes of heat and cold, of storm and sunshine, of rain, and- frost, and snow, and would soon crumble and decay. It must be a frail and temporary dwelling. It could not endure the changes of the seasons and the lapse marble. So with our bodies. They can bear little. They are frail, infirm, and feeble They are easily prostrated, and soon fall back to their native dust. How can they who dwell in such edifices, be in any way compared with the Infinite and Eternal God.' ir Whose fonndation is in tlie dust. Ahoiise to be firm and secure should be founded on a rock. See Matt. vii. 25. The figure is kept up here of comparing man with a house, and as a house that is built on the sand or the dust may be easily washed away (comp. Matt. vii. 26, 27), and could not be confided in, so it was with man. He was like such a dwelling; and no more confidence could be reposed in him than in such a house. IT SNh.iQ.h arc crushed. They are broken in pieces, trampled on, destroyed (!^^"ri), by the most insignificant objects. ir Before the moth. See Notes on Isa. I. 9, li. 8. The word moth (^?), Gr. ot]-, Vulg. tinea ^ denotes properly an insect which flies by night, and particularly that which attaches itself to woollen cloth and consumes it. it is possible, however, that the word here denotes the motli-ioorm. This " moth-worm is one state of the creature, wliich first is inclosed in an egg, and thence issues in the torin of a worm; after a time, it quits the form of a worm, to assume that of the complete state of the insect, or the moth." Calmet, The comparison here, therefore, is not that of a moth flying against a house to overset it, nor of the moth consuming man as it does a garment, but it is tliat of a feeble worm tliat preys upon man and destroys him; and the idea is, that the most feeble of all objects may crush him. The following remarks from Niebuhr (Reisebe.schreibung von Arabicn, S. 11)3), will serve to illustrate this passage, and show that so feeble a thing as a worm may destroy human life. ' There is in Yemen, in India, and whose foundation is in the dust, which are crushed before the on the coasts of the South Sea, a common sickness caused by the Guinea, or nerve-worm, known to European physicians by the name of vena Medinensis. It is supposed in Yemen that this worm is drunk in from the bad water which tJie inhabitants of tliose countries are under a necessity of using. Many of the Arabians on this account take the precaution to strain the water which they drink. If any one lias by accident swallowed an egg of this worm, no trace of it is to be seen until it appears on the skin; and the first indication of it there, is the irritation which is caused. On our j)hysician, a few days before his death, five of these worms made their appearance, although v/e had been more than five months absent from Arabia. On the island of Charedsch, I saw a French oflicer, whose name was Le Page, who after a long and arduous journey, which he had made on foot, from Pondicherry to Surat, through the lieart of India, found the traces of such a worm in him, which he endeavored to extract from his body. He believed that he had swallowed it when drinking the waters of Mahratta. The worm is not dangerous, if it can be drawn from the body without being broken. The Orientals are accustomed, as soon as the worni makes its appearance through the skin, to wind it up on a piece of straw, or of dry wood. It is finer than a thread, and is from two to three feet in length. The winding up of the worm frequently occupies a week; and no further inconvenience is experienced, than the care whicli is requisite not to break it. If, however, it is broken, it draws itself back into the body, and then becomes dangerous. Lameness, gangrene, or the loss of life itself is the result.' See Notes on Isaiah referred to above. The comparison of man with a worm, or an insect, on account of his feebleness and shortness of life,

20 They are

is common in the sacred writings, and in the classics. The following passage from Pindar, quoted by Schultens, hints at the same idea

' Things of a day! What is any one.' What is he not? Men are the dJ-eara of a shadow!' — Tlie idea in the passage befiire us is, that men are exceedingly frail, and that in such creatures no confidence can be placed. How should such a creature, therefore, presmne to arraign the wisdom and equity of the divine dealings.'' How cari he be more just or wise than God ';

20. Tkcy are destroyed from morn' lag to evening. Marg. beaten in pieces. This is nearer to the Hebrew. The phrase 'from morning to evening ' means between the morning and the evening; that is, they live scarcely a single day. See Notes on Isaiah xxxviii. 12. The idea is, not the continuance of the work of destruction from morning to evening; but that man's life is exceedingly short, so short that he scarce seems to live from morning to night. What a beautiful expression, and how true '. How little qualified is such a being to sit in judgment on the doings of the Most High I IT They perish for ever. Without being restored to life. They pass away, and nothing is ever seen of them again I fl Without any regarding it. Without its being noticed. How strikingly true is this! What a narrow circle is afl'ected by the death of a man, and how soon does even that circle cease to be affected! A few relatives and friends feel it and weep over the loss; but the mass of men are unconcerned. It is like taking a grain of sand from the seashore, or a drop of water from the ocean. There is indeed one less, bu< the place is soon supplied, and the ocean rolls on its tumultuous billows

morning to evening: they perish for ever, without any regarding if.

as thougli none had been taken away. So with human life. The affairs of men will roll on.; the world will be as busy, and active, and thoughtless as thoughwe had not been; and soon, O how painfully soon to human pride, will our names be forgotten! The circle of friends will cease to weep, and then cease to remember us. The last memorial that we lived, will be gone. The house that we built, the bed on which we slept, the counting-room that we occupied, the monuments that we raised, the books that we made, the stone that we directed to be placed over our graves, will all be gone; and the last memento that we ever lived, will have faded away! How vain is man! How vain is pride! How foolish is ambition! How important the announcement that there is another world, v/here we may live on for ever! 21. Doth not their excellency^ &c. Dr. Good renders this, " Their fluttering round is over with them," by a very fjrced construction of the passage. ■ Translators and expositors have been very much divided in opinion as to its meaning; but the sense seems to be, that whatever is excellent in men is torn away or removed. Tlieir excellence does not keep them from death, and they are taken off before they are truly wise. The word " excellency " here refers not only to moral excellency or virtue, but every thing in which they excel others. Whatever there is in them of strength, or virtue, or influence, is removed. The word here used C'^^'!!) means, literally, something hanging over or redundant (from 'nn^, to hang over, be redundant, or to remain), and hence it means abundance or remainder, and then that which exceeds or abounds. It is thus applied to any distinguished virtue or

21 Doth " not their excellency which is in them go away? they die, * even without wisdom

excellency, as that which exceeds the ordinary limits or bounds. Men perish; and however eminent they may have been, they are soon cut off, and vanish away. The object here is to show how weak, and frail, and unworthy of confidence arc men even in their most elevated condition. IT They die even without icisdom. That is, before they become truly wise. The object is to show, that men arc so short-lived compared with angels, that they have no opportunity to become distinguished for wisdom. Their days are few; and however careful may be their observation, before they have had time to become truly wise, they are hurried away. They are, therefore, wholly disqualified to sit in judgment on the doings of God, and to arraign, as Job had done, the divine wisdom.

Here closes the oracle which was addressed to Eliphaz. It is a description of unrivalled sublimity. In the sentiments that were addressed to Eliphaz, there is nothing that is contradictory to the other communications which God has made to men, or to what is taught by reason. Every reader of this passage must feel that the thoughts are singularly sublime, and that they arp such as are adapted to make a deep unprcssion on the mind. The error in Eliphaz consisted in the application which he makes of them to Job, and in the inference which he draws, that he must have been a hypocrite. This inference is drawn in the following chapter. As the oracle stands here, it is pertinent to the argument which Eliphaz had commenced, andjustfitted to furnish a reproof of Job for the irreverent manner in which ho had spoken, and the complaints which he had brought (ch. iii.) against the dealings of God. Let us learn from the oracle: (1.) I That man cannot be more just than

God; and let this be an abiding principle of our lives; (2) Not to murmur at his dispensations, but to confide in his superior wisdom and goodness; (3.) That our opportunities of observation, and our rank in existence, are as nothiug compared with those of the angels, who are yet so inferior to God as to be charged with folly; (4.) That our foundation is in the dust, and that the most insig. nificant objectinay sweep us away; and (5.) That in these circumstances humility becomes us. Our proper situation is in the dust; and whatever calamities may befall us, we should confide in God, and feel that he is qualified to direct our afiairs, and the afiairs of the universe.

1. Callnoio. The expressions here used, as Noyes has well observed, seem to be derived from the law, where the word call denotes the language of the co'uplainant, and ansicer that of the defendant. According to this, the meaning of the words 'call now ' is, in jus voca: that is, call the Deity to account, or bring an action against him; or more properly, enter into an argument or litigation, as before a tribunal. See Notes on Isa. xli. 1, where similar langunge occurs IT If there he any that toill ansiccrthce. If there is any one who will respond to tiiee in such a trial. Noyes renders this, " See if He will answer thee;" that is, " See if the Deity will condescend to enter into a judicial controversy with tiiee, and give an account of his dealings towards thee." Dr. Good renders it, " Which of these can come forward to thee;" i. e. " Which of these weakly, ephemeral, perishing insects — which of these nothings can render thee any assistance.-*" The meaning is probably, ' Go to trial, if you can find any respondent; if there is any one willing to engage in such a debate; and let the matter be fairly adjudicated

to which of the saints wilt thou ' turn?

and determined. Let an argument be entered into before a competent tribunal, and the considerations pro and con be urged on the point now u.nder consideration.' The desire of Eliphaz was, that there should be a fiir investigation, where all that could be said on one side or the other of the question v/ould be urged, and where tliere would be a decision of the important point in dispute. He evidently felt that Job would be foiled in the argument before whomsoever it should be conducted, and whoever might take up the opposite side; and hence he says that he could get no one of " the saints " to assist him in the argument. In the expression, "If there be any that will answ-er thee," he may mean to intimate that he would find no one who would be willing even to go into an investigation of the subject. The case was so plain, the views of Job were so obviously wrong, the argument:] for the opinion of Eliphaz were so obvious, that he doubted whether any one could be found who would be willing to make it the occasion of a set and form;il trial, as if there could be any doubt about it. 11 And to

2 For wrath killeth the fool-

tchich of the saints ivilt thou turn? Marg. as in Heb. looh. That is, to whicii of them wilt thou look to be an advocate for such sentiments, or which of them would be willing to go into an argument on so plain a subject. Grotius supposes that Eliphaz, having boasted that he had produced a divine revelation in his favor (ch. iv.), now calls upon Job to produce, if he can, something of the same kind in his defence, or to see if there were any of the heavenly spirits Vv ho would give a similar revelation in }ds favor. The word here rendered " saints " (^''^'^k') means properly those who are sanctified or holy; and it may be either applied to holy men, or to angels. It is generally supposed that it here refers to angels. So Schultens, Rosenmiiller, Noyes, Good, and others, understand it. The v.'^ord is often used in this sense in the Scriptures. So the LXX understand it here — y\ eYrira a.yyf).uji' ayfu)v rUpij. Such is probably its meaning; and the sen.=?e of the passage is, ' Call now upon any one, and you will find none wHlingto be the advocate of such sentiments as you have urged. No holy beings — men or angels — would defend them.' By this, probably, Eliphaz designed to show Job that he differed frgm all holy beings, and that his views were not those of a truly pious man. If he could find no one, either among holy angels orpious men, to be the advocate of his opinions, it followed that he must be in error.

2. For un-ath kilieth the foolish wan. That is, the wrath of God. Tlie word foolish here is used as synonymous with wicked., because wickedness is supreme folly. The general proposition here is, that the w:cked are cut off, and that they are overtaken with heavy calamities in this life. In proof of this, Eliphaz appeals in the following verses to his own observation. The implied inference is, that Job, having had all his possessions taken away, and having been overwhelmed with unspeakably great personal calamities, was to be regarded as having been a great sinner. Some suppose, however, that the word lorath here relates to the indignation or the repining of tlie individual himself, and that the reference is to the fact that such wrath or repining preys upon the spirit, and draws down the divine vengeance. This is tlie view of Scliultens, and of Noyes. But it seems more probable that Eliphaz means to state the proposition, that the wrath of God burns against tlie wicked, and that the following verses are an illustration of this sentiment, derived from his own observation. 'I And envy. Marg. indi'mation. Jerome, invidia., envy. Sept. tijloc- Castellio, severitns ac vehcmentia. The Hebrew word '^>^?P? means jealousy, envy, ardor, zeal. It may be applied to any strong affection of the mind; any fervent, glowing, and burning emotion. Gesenius supposes it means here envy, as excited by the prosperity of others. To me it seems that the connection requires us to understand it of wrath, or indignation, as in Deut. xxix. 19. Ps. Ixxix. 5. As applied to God, it often means his jealousy, or his anger, when the affections of men are placed on other objects than himself Num. XXV. 11. Zeph. i. 18, et al. IT Slayetk the silly one. Good and Noyes render this, " the weak man." Jerome, parvulum., the little one. The LXX,7T?7t).ayi]fif'rnv, the erring. Walton, ardelionem, the busy-hody. The Hebrew word >^^P is from '^''\^, Pdthdh, to open, to expand; and hence the participle is applied to on who opens his lips, or whose mouth is open; that is, a garrulous person, Prov. XX. 11); and also to one w^ho is open-hearted, frank, ingenuous, unsuspicious; and hence one who is easily influenced by others, or whose heart may be easily enticed. Thu3 it comes to mean one who is simple

3 1" have seen the foolish taking root; but suddenly I cursed his habitation.

and foolisli. In this sense it is used here, to denote one wlio is so simple and foolish as to he drawn aside by weak arguments and unfounded opinions. I have no doubt that Eliphaz meant, by insinuation, to apply this to Job, as being a weak-minded man, for having allowed the views which he entertained to make such an impression on his mind, and for having expressed Jiimself as he had done. The proposition is general; but it would be easy to understand how he intended it to be applied.

3. / have seen the foolish. The wicked. To confirm the sentiment which he had just advanced, Elipliaz appeals to his own observation, and says that though the wicked for a lime seem to be prosperous, yet he had observed that they were soon overtaken with calamity and cut down. He evidently means that prosperity was no evidence of the divine favor; but that when it had continued for a little time, and was then withdrawn, it was proof that the man who had been prospered was at heart a wicked man. It was easy to understand that he meant that this should be applied to Job, who, though he had been favored with temporary prosperity, was now revealed to be at heart a wicked man. The sentiment here advanced by Eliphaz, as the result of his observation, strikingly accords with the observation of David, as expressed in the XXXVII Psalm:

I have seen tlio wicked in great power, And spreading him.self like a green bay-tree; Yet lie passed away, und, lo, he was nut: Yea, I souglit him, but he could not be found.

Vs. 35, 36. H Takinffvoot. This figure, to denote prosperous and rapid growth, is often used in the Scriptures. Thus in Psalm i. 3: And he shall be like a tree planted by th rivers of water, That bnngoth forth his fruit in bis season.

4 His children are far from safety, and they are crushed in the gate, neither is there any to deliver tJiejii.

Those that come out of Jacob shall he cause to take root; Israel shall blossom and bud, And shall lill the face of the world with fruit.

Thou preparedst room before it, And didst cause it to take deep root, And it filled the land.

The hills were covered Avith the shadow ofil, And the boughs thereof were like the goodly cedars.

M But suddenly. Meaning eithei that calamity came upon him suddenhj — as it had upon Job, that i?:, without any apparent preparaticn, or that calamity came before a great 7i'hih., that is, that this prosperity did not continue. Probably there is an implied reference here to the case of Job, meaning that lie had known just such instances before; and as the case of Job accorded with what he had before seen, he hastened to the conclusion that Job must have been a wicked man. IT I cursed his habitation. I had occasion to regard it as accursed; that is, I witnessed the downfall of his fortunes, and pronounced his habitation accursed. I saw that God regarded it as such, and that he had suddenly punished him. This accords with the observation of David, referred to above.

4. His cliildren are far from safety That is, this is soon manifest by their being cut off or subjected to calamity. The object of Eliphaz is, to state the result of his own observation, and to show how calamity overtook the wicked though thoy even prospered for a time. He begins with that wliich a man would feel most — the calamity which comes upon his children, and says that God would punish him in them. Every word of this would go to the heart of Job; for he could not but feel that it was aimed at him, and that the design was to prove that tlie calamities that had come upon his children

5 Whose harvest the hungry eateth up, atid taketh it even out

w^ere a proof of his own wickedness and of the divine displeasure. It is remarkable that Job listens to this with the utmost patience. There is no interruption of the speaker; no breaking in upon tiie argument of his friend; no mark of uneasiness. Oriental politeness required that a speaker siiould be heard attentively through whatever he uiight say. See the Intro. § 7. (13.). Cutting and severe, therefore, as this strain of remark must have been, the sufferer sat meekly and heard it all, and waited for the appropriate time when an answer might be returned. U Jind they arc crushed in the gate. The gate of a city in ancient times was the chief place of concourse, and was the place where public business was usually transacted, and where courts of justice were held. See Gen. xxiii. 10. Deut. xxi. 19, xxv. 6, 7. Ruth iv. 1, seq. Ps. cxxvii. 5. Prov. xxii. 22. The Greeks also held their courts in some public place of business. Hence the forum, ayn^a, was also a place for fairs. See Jahn's. Archaeology, § 247. Some suppose that the meaning here is, that they were oppressed and trodden down by the concourse in the gate. But the more probable meaning is, that they found no one to advocate their cause; that they were subject to oppression and injustice in judicial decisions; and that when their parent was dead, no one would stand up to vindicate them from respect to his memory. The idea is, that though there might be temporary prosperity, yet that it would not be I long before heavy calamities would % come upon the chiWrcn of the wicked.

5, Whose harvest the hungry eateth up. That is, they are not permitted to enjoy the avails of their own labor. The harvest field is subject to the depredations of others, who contrive to possess themselves of it, and to con- Bume it. IT And taketh it even out of

of the thorns, and the robber swalloweth up their substance.

the thorns. Or, he seizes it to the very thorns. That is, the famished robber seizes the whole of the harvest. He takes it all away, even to the thistles, and chaff, and cockle, and whatever impure substances there may be growing with the grain. He does not wait to separate the grain from the other substances, but consumes it all. He spares nothing. H And the robber sicalloweth up their substance. Noyes renders this, as Gesenius proposes to do, " and a snare gapeth after his substance;" Dr. Good, " and rigidly swoopeth up their substance." Rosenmuller much better, copying exactly the version of Castellio. The Vulgate in a similar manner, Et bibent sitientes divitias ejus — And the thirsty drink up his wealth. The LXX, ixmrponuoO^iij dvrdiv T] loX^k — should their poicer he absorbed. The true sense, as I conceive, is, ' the thirsty gasp, or pant, after their wealth;' that is, they consume it. The word rendered in our common version "the robber" (CiJSS) is, according to the ancient versions, the same as D'^X^it, the thirsty., and this sense the parallelism certainly requires. So obvious is this, that it is better to suppose a slight error in the Hebrew text, than to give it the signification of a "snare," as Noyes does, and as Gesenius (Lex.) proposes. The word rendered

" swalloweth up" (h^^) means, properly, to breathe hard, to pant, to blow; and then to yawn after, to desire, to absorb; and the sense here is, that the thirsty consume their property. The whole figure is taken from robbers and freebooters; and I have no doubt that Eliphaz meant impliedly to allude to the case of Job, and to say that he had known just such cases, where, though there waa great temporary prosperity, yet beforo

6 Although ^ affliction cometh not forth of the dust, neither doth trouble spring out of the ground;

long the children of the man who was prospered, and who professed to be pious, but was not, were crushed, and his property taken away by robbers. It was this similarity of the case of Job to the facts which he had observed, that staggered him so much in regard to liis character.

6..^'though affliction cometh not forth of the dust. Marg. or iniquity. The marginal reading here has been inserted 'from the diflerent meanings attached to the Hebrew word. That word ("1^) properly means nothingness, or vanity; then nothingness as to worth, uaworthiness, wickedness, iniquity; and then the consequences of iniquitv — adversity, calamity, affliction. "Ps. Iv. 4. Prov. xxii. 8. Ps. xc. 10. Job XV. 35. The LXX render it y.orcoq, labor, or trouble. The Vulgate, jXihii in terra, sine causa— ' there is nothing on the earth without a cause.' The general sense is plain. It is, that afflictions are not to be ascribed:;o chance, or that they are not without intelligent design. They do not come up like thistles, l)rambles, and thorns, from the unconscious earth. They have a cause. They are under the direction of God. The object of Eliphaz in the statement is, to show to Job that it was improper to murmur, and that he should commit his cause to a God of infinite power and wisdom. Ver. 8, seq. Afflictions, Eliphaz says, could not be avoided. Man was born unto them. He ought to expect them, and when they come, they should be submitted to as ordered by an intelligent, wise, and good Being. This is 07ie true ground of consolation in afliictions. They do not come from the unconscious earth: they do not spring up of themselves. Though it is true that man is born to them, and must expect them, yet it is also true that

7 Yet " man is born unto ^ trouble, as the ^ sparks fly upward.

they are ordered in infinite wihdom, and that tliey always have a design. ^ J\'either doth trouble spring out of the ground. The LXX render this, "Nor will affliction spring up from the mountains."

7. Yet 7nan is born %into trouble. All this is connected with the sentiment in ver. 8, seq. The meaning is, that ' since afflictions are ordered by an intelligent Being, and since man is born unto trouble as the sparks fly upward, therefore it is wise to commit our cause to God, and not to murmur against him.' Marg. or labor. The word here i^'i-i) rather means trouble, or affliction, than labor. The sense is, that as certainly as man is born, so sure is it that he will have trouble. It follows from the condition of our being, as certainly as that unconscious objects will follow the laws of their nature — that sparks will ascend. This seems to have a proverbial cast, and was doubtless regarded as a sentiment universally true. It is as true now as it was then; for it is still the great law of our being, that trouble as certainly comes sooner or later, as that material objects obey the laws of nature which God has impressed on them. IF As the sparks fly tqncard. The Hebrew expression here is very beautiful — ' as iTjuJ"! "'D!! — the sons of flame fly.' The word used (^'■^."l) means flame, lightning; the sons, or children of the flame, are that which it produces; i. e. sparks. Gesenius strangely renders it, '■^ sons of the lightning; i. e. birds of prey which fly as swift as the lightning."' So Dr. Good, "As the bird-tribes are ixade to fly upwards." So Umbreit renders it, Glcichwiedie Brut des Raubgeflilgels sich hoch in Fluge hcbt — 'as a flock of birds ol prey elevate themselves on the wing.'

8 I would seek unto God, and unto God would I commit my cause J

Noyes adopts the construction of Geseriius; partly on tlie principle that man would be more likely to be compared to birds, living creatures, than to sparks. There is considerable variety in the interpretation of the passage. The LXX render it, v^noom df yvTCnq — the ijoung of the vulture. The Ghaldee, ^p;^^^. ^?.^— the sons of demons. Syriac, Sojis of birds. Jerome, IMan is born to labor, (aid the bird to flight — et avis ad volattim. Schultens renders it, " glittering javelins;" and Arius Moiitanus, "sons of the live coal." It seems to me that our common version has expressed the true meaning. But the idea is not essentially varied whichever interpretation is adopted. It is, that as sparks ascend, or as birds fly upward— following the laws of their being — so is trouble the lot of man. It certainly comes; and comes under the direction of a Being who has fixed the laws of the inferior creation. It would be wise for man, therefore, to resign himself to God in the times when those troubles come. He should not sit down and murmur at this condition of things, but should submit to it as the law of his being, and should have suflicient confidence in God to believe that he orders it aright.

8. I vwuld seek unto God. Our translators have omitted here the adversative particle D^'^^, but, yet, nevertheless, and have thus marred the connection. The meaning of Eliphaz, I take to be, ' that since aflliction is ordered by an intelligent Being, and does not spring out of the ground, therefore he would commit his cause to God, and look to him.' Jerome has well expressed it, Quam ob rem ego deprecabor Domimim. Some have understood this as meaning that Eliphaz himself was in the habit of committing his cause to God, and that he exhorted Job to imitate his exarn-

9 Which doeth great things and ' unsearchable; marvellous things '^ without number:

pie. But the correct sense is that which regards it as counsel given to Job to look to God because afilictions are the result of intelligent design, and because God had shown himself to be worthy of the confidence of men. The latter point Eliphaz proceeds to argue in the following verses. 9. IVhich doeth great tilings. The object of this is, to show why Job should commit his cause to God. The reason suggested is, that he had showed himself qualified to govern the w^orld by the great and wonderful acts whicli he performed. Eliphaz, therefore, proceeds to expatiate on what God had done, and thus states the ancient belief in regard to his sovereignty over the -world. This strain of reasoning continues to the end of the chapter. There is great beauty and force in it; and though we have, through the revelations of the New Testament, some more enlarged views of the government of God and of the design of affliction, yet perhaps there can be found nowhere a more beautiful argument to lead men to put confidence in God. The reason here stated is, that God does " great things," and, therefore, we should commit ourselves to him. His works are vast and boundless; they are such as to impress the mind with a sense of his own immensity; and in such a being we should confide rather than in a feeble creature's arm. Who, when he contemplates the vast universe which God has made, and surveys the starry world under the liglit of the modern astronomy, can doubt that God does " great things," and that the interests which we commit to him are safe.'' IT And ^insearchable. Marg. " There is iio search." Sept. avf^r/v(aara — whose footsteps cannot be traced. The Hebrew word C"!?."!?) means searching out or examining; and the idea is here, that it is impossible fully to search out and comprehend what God does. See ch. xi. 7. This is stated as a reason why we should look to him. We should expect things in his administration which we cannot understand. The argument of Eliphaz seems to be, that it was a matter of indisputable fact that there are many things in the government of God which are above our comprehension; and when he afflicts us, we should feel that this is a part of the doings of the incomprehensible God. Such mysterious dealings are to be expected, and they should not be allowed for a moment to shake our confidence in him. IT Marvellous tilings. Things that are wonderful, and are fitted to excite amazement. See Notes on Isa. ix. 6. IT Without number. Marg. " Till there be no number." The sense is, that it is impossible to estimate the number of those things in the universe over which he presides, which are adapted to excite admira tion. If the view of the universe entertained in the time of Eliphaz was fitted to overwhelm the mind by its vastness and by the number of the objects which were created, this astonishment is much greater now that the telescope has disclosed the wonders of the heavens above to man, and the microscope the not less amazing w^onders of the world beneath him. Leuwenhoeck, by the aid of the mjcroscope, discovered, he supposed, a thousand million animalcule, whose united bulk did not exceed the size of a grain of sand — all of whom are distinct Ibrmations, with all the array of functions necessary to life. O^ ihQ number Q.\so of the larger works of God, much interesting and overpowering truth is presented by the science of modern astronomy. As an instance of this, we may refer to the Milky JVay, or the whitish, irregular zone, that goes round the whole heavens, and that can be seen at any season of the year, but particularly in the montlis of August, September, and November. " This vast portion of the heavens is found to consist wholly of stars, crowded into immense clusters. On first presenting a telescope of considerable power to this splendid zone, we are lost in astonishment at the number, the variety, and the beautiful configuration of the stars of which it is com.posed. In certain parts of it, every slight motion of the telescope presents new groups and new configurations; and the new and wondrous scene is continued over a space of many degrees in succession. In several fields of view, occupying a space of not more than twice the breadth of the moon, you perceive more of these twinkling luminaries, than all the stars visible to the naked eye throughout the whole canopy of heaven. The late Sir W. Herschel, in passing his telescope along a space of this zone fifteen degrees long, and two broad, descried at least fifty thousand stars, large enough to be distinctly counted; besides which, he suspected twice as many more, which could be seen only now and then by faint glimpses for want of sufficient light; that is, fifty times more than the acutest eye can discern in the whole heavens during the clearest night; and the space which they occupy is only the one thousand three hundred and seventy-fifth part of the visible canopy of the sky. On another occasion this astronomer perceived nearly six hundred stars in o7ie field of view of his telescope; so that in tlie space of a quarter of an hour, one hundred and sixteen thousand stars passed in review before him. Now, were we to suppose every part of this zone equally filled with stars as the places now alluded to, there would be found in the Milky Way alone, no less than twenty ujillions one hundred and ninety thousand stars. In regard to the distance of some of these stars, it has been ascertained that some of the more remote are not less than five hundred times the distance of the nearest fixed star, or nearly two thousand billions of miles; a distance so great, that light., Avhich flies at the rate of twelve millions of milea

10 Who giveth rain upon the

every Hiinute, would require one thousand six hundred and forty years before it could traverse this mighty Interval! The Milky Way is now^, witli good reason, considered to be the cluster of stars in which our-sun is situated; and all the stars visible to the naked eye are only a few scattered orbs near the extremity of this cluster. Yet there is reason also to believe that the Milky Way, of which our system forms a part, is no more than a single nebula^ of which several thousands have already been discovered, which compose the universe; and that it bears no more proportion to the whole siderial heavens than a small dusky speck whicli our telescopes enable us to descry in the heavens. T/treg thousand ncbuIcB have already been discovered. Suppose the number of stars in the whole P»Iilky Way to be no more than ten millions, and that each of the nebulce, at an average, contains the same number; supposing further, that only two thousand of the three thousand nebulae are resolvable into stars, and that tlie other thousand are masses of a shining fluid, not yet condensed by the Almighty into luminous globes, the number of stars or suns comprehended in that portion of the firmament which is within the reach of our telescopes, is tioeniij thousand miUlons.'' Yet all this may be as notliing compared with the parts of the universe which we are unaide to discover. See in the Christian Keepsake for 1840, an article by Tliomas Dick, entitled " An Idea of the Universe." Comp Notes on ch. ix. 9.

10. Who giveth rain upon the earth. In the previous verse, Eliphaz iiad said, in general, that God did wonderful things — tilings which are fitted to lead us to put our trust in him. In this and the succeeding verses, he descends to paiticulars, and spcci-

11 To set up on high those that be low; that those which mourn may be exalted to safety.

fies those things which show that God is worthy to be confided in. This enunciation continues to ver. 16, and the general scope is, that the agency of God is seen everywhere; and that his providential dealings are adapted to impress man with elevated ideas of his justice and goodness. Eliphaz begins with the rain^nwA says that the fact that God sends it upon the earth w'as fitted to lead man to confide in him. He means, that while the sun, and moon, and seasons have stated times, and are governed by settled laws, the rain seems to be sent directly by God, and is imparted at such times as are best. It is wholly under his control, and furnishes a constant evidence of his benevolence. Without it, every vegetable would dry up, and every animal on the earth would soon die. The word earth here refers probably to the cultivated part of the earth — the fields that are under tillage. Thus Eichhorn renders it, Angebauten Feldern. On the interest which the phenomena of rain excited among the ancient sages of Idumea, and the laws by which it is produced, sec Notes on clis. xxxvii. 6, 15, 16, xxxviii. 22-28. IT And sendeth waters. That is, showers. H Upon the fields. Marg. out-places. Heb. ryil^r\—out of doors, outside, abroad, meaning the fields out of cities and towns. Eichhorn renders it, "the pastures," avf Triften. The meaning is, that the whole country is watered; and the fact that God gives rain in this manner, is a reason why we should put confidence in him. It shows that he is a benevolent Being, since it contributes so essentially to h;iman life and happiness, and since no other being but God can cause it.

11. To set up on high. That is, who sets up on high; or God exalts those who arc low. From the works

12 He " disappointeth the devices of the crafty, so that their

of nature, Eliphaz pawses to the dealings of God with men^ as designed to show that lie was worthy of confidence. The first proof is, that he showed himself to he the friend of the humble and the afflicted, and often exalted those who were in lowly circumstances, in a manner which evinced his direct interposition. It is to be remembered here, that Eliphaz is detailing the result of his own observation, and stating the reasons which he had obsorved for putting confidence in God; and the meaning here is, that he had so often seen this done as to show that God was the friend of the humble and the poor. This sentiment was afterward.s expressed with great beauty by INFary, the mother of the Lord Jesus: lie hath put down the mighty from their seats, And exalted them of low degree; He hath filled the hungry with good things, And the rich he hath sent empty away.

Luke i. 52, 53. IT That those tchich mourji may be exacted to safety. Or rather, they who mourn are exalted to a place of safety. The sense is, that God did this; and that, therefore, there was ground of confidence in him. The word rendered, ' those wliich mourn ' (D'^'n'lp) is from "('li^, to be turbid or foul as a torrent. Job vi. 16; hence to go about in filthy garments, like mourners, to mourn. The general sense of the Hebrew word, as in Arabic, is to be squalid, dark, filthy, dusky, obscure; and hence it denotes those who are afflicted, whicli is its sense here. The LXX render it, (XTToXodnTaq, the lost, or those who are perished. The sense is plain. God raises up the bowed down, the oppressed, and the afflicted. Eliphaz undoubtedly referred to instances which had come under his own observation, when persons who had been in very depressed circumstances, had been raised up to situations of comfort, honor, and safety; and that in a manner which was a manifest interposition of his Providence. From this lie argued that those who were in circumstances of great trial, should put their trust in him. Cases of this kind often occur; and a careful observation of the dealings of God with tlie afflicted, would undoubtedly furnish materials for an argument like that on which Eliphaz relied in this instance.

12. He disappointeth the devices of the crafty. He foils them in their schemes, or makes their plans vain. This too was the result of close obser vation on the part of Eliphaz. He had seen instances where the plans of crafty, designing, and artful men had been defeated, and where the straight-forward had been prospered and honored. Such cases led liim to believe that God was the friend of virtue, and was worthy of entire confidence. II So that their hands. So that they. The hands are the instruments by which v\'e accomplish our plans, fl Their eyiierprise. Marg. Or, ajiy thing. Heb. n^d^lS. This word properly means tqyrightness, from i^^"^; then help, deliverance, Job vi. 13^ then purpose, undertaking, enterprise, i. e. what one wishes to set up or establish. Gesenius. This is its meaning here. Vulg. ' Their hands cannot finish (implere) v/hat they had begun.' Sept. ' Their hands cannot perform that which is true ' — d).t]&f:'q. The Chaldee Paraphrase refers this to the deft.'at of the purposes of the Egyptians: " Who made vain the thoughts of the Egyptians, who acted wisely [or cunningly— ilTS'^Snn] that they might do evil to Israel, but their hands did not perform the work of their wisdom (ver 13),who took the wise men of Phaiaoh in their own wisdom, and the counsel of their perverse astrologers he made to return upon them." The general

18 He " taketh the wise in their own craftiness; and the

sense is, that artful and designing men — men who work in the dark, and wlio form secret purposes of evil, are disappointed and foiled. Eliphaz probably had seen instances of this, and he now attributes it to God as rendering him worthy of tlie confidence of men. It is still true. The crafty and the designing are often foiled in such a manner as to show that it is wholly of God. He exposes their designs in this way, and siiows that lie is tlie friend of tiie sincere and the honest; and in doing this, he shows that he is worthy the confidence of his people.

13. He taketh the wise in their own craftiness. This passage is (juotcd by the ap')stle Paul in 1 Cor. lii. 3 9, witli tiie usual formula in referring to the Old Testament, yr/oaTTTai ycio, "for it is written," showing that he regarded it as a part of the inspired oracles of God. The word wise here undoubtedly means the cunning, tlie astute, the crafty, and the designing. It cannot mean those who are truly wise in the Scripture sense; but the meaning is, that those who form plans which they expect to accomplish by cunning and craft, are often the victims of their own designs. The same sentiment not unfrequently occurs in the Scriptures and elsewhere, and has all the aspect of being a proverb. Thus in Ps. vii. 15:

And is fallen into the ditch which he made.

The heathen are sunk down into the pit that they made; [n the net which the}' hid is their own foot

Lot his net that he hath hid catch himself; Into that very destruction let him fall.

See also the same sentiment in Lucretius, V. 1151:

Circumretit enim vi.?, aKjuo injuria! quemque Atquo undo exorta est, ad eum plerumque revertit.

" For force and rapine in their craftiest nets Oft I heir own sons entangle; and the plague Ten-fold recoils."

It is to be remembered that Eliphaz here speaks of his own observation, and of that as a reason for putting confidence in God. The sentiment is, that he had observed that a straightforward, honest, and upright course, was followed with the divine favor and blessing; but that a man who attempted to carry his plans by intrigue and stratagem, would not be permanently successful. Sooner or later his cunning would recoil upon himself, and he would experience the disastrous consequences of such a course. It is still true. A man is always sure of ultimate success and prosperity, if he is straight-forward and honest. He never can be sure of it, if he attempts to carry his plans bymanagement. Other men may evince as much cunning as himself; and when his net springs., it may include himself as well as those for whom he set it. It will be well for him if it is not made to spring on him, while others escape. *\\ And the counsel of the froward. The design of the perverse. The word here rendered "froward," C^^^Si, is from br3, t<i twist, to twine, to spin. It then means, to be twisted, crooked, crafty, deceitful. Here it means those who are crooked, artful, designing. Sept. 7To).v 7x16x0)1'., the involved — the muchentangled. IT Is carried headlong. Heb. is precipitated, or hastened. There is not time for it to be matured; there is a development of the scheme before it is ripe, and the trick i.s detected before there is time to put it in execution. Nothing can be more

14 They ' meet with darkness in the day-time, and grope in the noon-day as in the night.

15 But " he saveth the poor

true than this often is now. Something that could not be anticipated develops the design, and brings the dark plot out to mid-day; and God shows that he is the foe of all such schemes.

14. They meet iclth darkness in the day-time. Rlarg. run into. Comp. Notes on Isa. lix. 10. The sense is, ihat where there is really no obstacle to the accomplishment of an honest plan — any more than there is for a man to walk in the day-time — they become perplexed and embarrassed, as much as a man would be, should sudden darkness come around him at mid-day. The same sentiment occurs in ch. xii. 25. A life of honesty and uprightness will be attended with prosperity, but a man who attempts to carry his plans by trick and art, will meet with unexpected embarrassments. The sentiment in all these expressions is, that God embarrasses the cunning, the crafty, and the artful, but gives success to those who are upright; and that, therefore, he is worthy of confidence.

15. But lie saveth the poor from the sioord. He shows himself to be the friend and protector of the defenceless. The phrase " from the sword, from their mouth," has been variously interpreted. Dr. Good renders it,

So he saveth the persecutors from their mouth, And the helpless from the hand of the violent.

So he saveth the persecuted from their mouth, The oppressed from the hand of the mighty.

This rendering is obtained by changing the points in the word ^S^jnP, from the sword, to ^"^n^, making it the Hophal participle from ^^nn, to make desolate. This was proposed by Capellus, and has been adopted by Durell, Michaclis, Dathe, Doederlin, and others. RoscnmUller pro-

from the sword, from their mouth, and from the hand of the mighty.

IG So the poor hath hope, and iniquity stoppeth her mouth.

nounces it wholly unauthorized. Jerome renders it, a gladlo oris eorum — 'from the sword of their mouth.' It seems to me that the whole verse may be literally rendered, ' he saveth from the sword, from their mouth, and from the hand of the strong, the poor.' According to this version, the phrase ' from their mouth ' may either mean from the mouth, i. e. the edge of the sword, using the plural for the singular, or from the mouth of oppressors, using it to represent their violence, and their disposition to devour the poor. The latter is more probably the true interpretation, and there is no need of a change in the points in the Hebrew. Thus interpreted, the sense is, that God preserves tlie poor from oppression; or, in other word.'^, that he befriends them, and is therefore worthy of confidence. This sentiment accords with what is found everywhere in the Bible.

16. So the poor hath hope. From the interposition of God. They are not left in a sad and comfortless condition. They are permitted to regard God as their protector and friend, and to look forward to another and a better world. This sentiment accords with all that is elsewhere said in the Scriptures, that the offers of mercy are specially made to the poor, and that they are peculiarly the objects of the divine compassion. IT And, iniquity stoppeth her mouth. That is, the wicked are confounded when they see all their plans foiled, and find themselves entangled in the snares which they have laid for others. A similar sentiment occurs in Ps. cvii. 41, 42-

Yet setteth he the poor on high from affliction, And maketh him families like a flock. TJie righteous shall see it and rejoice, And all iniquity shall stop her mouth.

17 Behold, happy "is the man whom God correcteth; therefore

observation, and as clearly demonstrating ill his view that there is a superintending and overruling Providence. A careful observation of the course of events would lead undoubtedly to the same conclusion, and this has been embodied in almost every language by some proverbial sentiment. We express it by saying that " honesty is tlie best policy;" a proverb that is undoubtedly founded in v.'isdoni. The sentiment is, that if a man wishes long to prosper, he should pursue a straightforward and an honest course; that cunning, intrigue, underhanded dealing, and mere management, will sooner or later defeat itself, and recoil on the head of him who uses it; and that, therefore, if there were no higher motive than self-interest, a man should be honest, frank, and open. See this argument stated at~ greater length, and with great beauty, in Psalm xxxvii.

17. Behold^ happy is the man whom God correcteth. This verse commences a new argument, designed to show that afllictions are followed by so important advantages as to make it proper that we should submit to them without a murmur. The sentiment in this verse, if not expressly quoted, is probably alluded to by the Apostle Paul in Heb. xii. 5. The same thought frequently occurs in the Bible. See James i. 12. Prov. iii. 11, 12. The sense is plain, that God confers a favor on us when he recalls us from our sins by the corrections of his paternal hand — as a father confers a favor on a child whom he restrains from sin by suitable correction. The icaij in which this is done, Eliphaz proceeds to state at length. He does it in most beautiful language, and in a manner entirely in accordance with the sentiments which occur elsewhere in the Bible. The word rendered correcteth ('"'5'^) means to argue, convince, reprove,

despise not thou the chastening of the Almighty.

punish, and to judge. It here refers to any of the modes by which God calls men from their sins, and leads them to walk in the paths of virtue. The word " happy" here, means that the condition of such an one is blessed C^"!^^); Gr. juaxctQioq — not that there is happiness in the suffering. The sense is, that it is a favor when God recalls his friends from their wanderings, and from the error of their ways, rather than to suffer them to go on to ruin. He does me a kindness who shows me a precipice down which I am in danger of falling; he lays me under obligation to him who even with violence saves me from flames which would devour ijie. Eliphaz undoubtedly means to be understood as implying that Job had been guilty of transgression, and that God had taken this method to recall him from the error of his ways. That he had sinned, and that these calamities had come as a consequence, he seems never once to doubt; yet he supposes that the affliction was meant in kindness, and proceeds to state that if Job would receive it in a proper manner, it might be attended still with important benefits. M Therefore despise not thou the chastening of the Almighty. 'Do not regret

(^>\?^^), Sept. {.17] anoLvaCvov — the means which God is using to admonish you.' There is direct allusion here undoubtedly to the feelings which Job had manifested (ch. iii.); and the object of Eliphaz is, to show him that there were important benefits to be derived from affliction which should make him willing to bear it without murmuring. Job had exh' bited, as Eliphaz thought, a disposition to reject the lessons which afflictions were designed to teach him, and to spurn the admonitions of the Almighty. From that state of mind he would recall him, and would impress on him the truth that there

18 For '^ he maketb sore, and bindeth up; he woundeth, and his hands make whole.

19 He '' shall deliver thee in

were such advantages to be derived from those afilictions as should make him willing to endure all that wa^ laid upon him without a murmur.

18. For he maketh sore. That is, he afflicts. II And bindeth up. He heals. The phrase is taken from the custom of binding up a wound. See Notes on Isa. i. 6. xxxviii. 21. This was a common mode of healing among the Hebrews; and the practice of medicine appears to have been confined much to external applications. The meaning of this verse is, that afflictions come from God, and that he only can support, comfort, and restore. Health is his gift; and all the consolation which we need, and for which we can look, must come from him.

19. He shall deliver thee in six troubles. Six is used here to denote an indefinite number, meaning that he would support in incuiy troubles. This mode of speech is not uncommon among the Hebrews, where one number is mentioned, so that an extreme number may be immediately added. The method is, to mention a number within the limit, and then to add one more, meaning that in all instances the thing referred to would occur. The limit here is seven, with the Hebrews a complete and perfect number; and the idea is, that in any succession of troubles, however numerous, God was able to deliver. Similar expressions not unfrequently occur. Thus in Amos i. 3, 6, 9, 11, 1.3, ii. 1, 4, 6:

For three transgressions of Damascus, and for I will not turn away the punishment thereof.

Thus saith the Lord: For three transgressions of Gaza, and for four, I will not turn away the punishment thereof.

Thus saith the Lord: For three transgressions orTyrus,and for four, I will not turn away the punishment thereof.

six troubles; yea, in seven there shall no evil touch thee.

20 In famine '"he shall redeem thee from death; and in war I from the ' power of the sword.

Yea, four things say not, It is enough.

For three things the earth is disquieted, And for four which it cannot bear. Ver. 21.

There be three things that go well, Yea, four are comely in going; A lion, which is strongest among beasts. And turneth not away for any; A grey-hound; An he-goat also;

And a king, against whom there is no rising up. Vs. 29-31.

An enumeration, in regard to number, similar to the one before us, occurs in Prov. vi. 16:

These six things doth the Lord hate; Yea, seven are an abomination to him.

IT There shall no evil touch thee. That is, permanently; for he could not mean that he would not be subjected to calamity at all, since by the very supposition he was a sufferer. But the sense is, that God would save from those calamities.

20. In famine lie shall redeem thee. That is, will deliver thee from death. On the meaning of the word rcdeein, see Notes on Isaiah, ch. xiiii. 1, 3. IT From thepoicer of the stoord. Marg. as in Heb. hands. That is, he should not be slain by armed men. A mouth is often attributed to the sword in the Scriptures, because it devours; hands are attributed to it here, because it is by the hand that we perform an undertaking, and the sword is personified, and represented as acting as a conscious agent. Comp. Ezek. XXXV. 5. margin. The meaning is, that God would protect those who put their trust in him, in times oi calamity and war. Doubtless Eliphaz

21 Thou shalt be hid ' from the scourge of the tongue; " neither shalt thou be afraid of destruction when it cometh.

had seen instances enough of this kind to lead him to this general conclusion, where the pious poor had been protected in a remarkable manner, and where signal deliverances had been vouchsafed to the righteous in danger.

21. Tkou shalt he hid from the scourge of the tongue. Marg. Or, ichen the tongue scourgeth. The word rendered " scourge " — 12'\'0 — means properly a whip. It is used of God when he scourges men by calamities and punishments, Isa. x. 26. Job ix. 23. See the use of the verb ^^^ in ch. i. 7. Here it is used to denote a slanderous tongue, as being that which inflicts a severe wound upon the reputation and peace of an individual. The idea is, that God would guard the reputation of those who commit tiiemselves to him, and that they shall be secure from slander^ " whose breath," Shakspeare says, " outvenoms all the worms of Nile." 11 Xcither shalt thou he afraid ichen destruction cometh. That is, your mind shall be calm in those calamities which threaten destruction. When war rages, when the tempest howls, when the pestilence breathes upon a community, then your mind shall be at peace. A similar thought occurs in Isa. xxvi. 3: " Thou wilt keep him in perfect peace whose mind is stayed on thee;" and the same sentiment is beautifully illustrated at length in the XCIst Psalm. The Chaldee Paraphrase applies all this to events which had occurred in the history of the Hebrews. Thus ver. 20: "In the famine in Egypt, he redeemed thee from death; and in the war with Amalek, from being slain by the sword." Ver. 21: " In:he injury inflicted by the tongue of Balaam thou wert hid among the clouds, and thou didst not fear from