Job
This chapter commences the third series in the controversy. As before, Eliphaz begins the argument, and replies to Job. He maintains his former sentiments, and does it with great energy, and is evidently roused by the argument of Job. Job had attacked their main position in the previous chapter, and it became necessary now to fortify it if possible. There is, also, much severity in this discourse, and far more than usual that is personal. Job is openly charged with aggravated guilt, which, before, had been rather implied than said. But here is no concealment; and, perhaps, this is an instance, such as often occurs, where, when a man has ths worst of the arsument, he resorts to a personal attack on him who has confuted him. The argument of Eliphaz comprises the following points: — (1.) That it could not be anv advantage to God that a man was righteous, and that he set up a claim to perfection. God had nothing to lose in treating men as they deserve, and could not be deterred by fear ftom dealing with them according to their real character, vs. 1-4 By these remarks, he seems to be repfying to Job, as if it must be true, that if God did not deal with them according to their real character in this life, as Job had maintained, it must be either because he feared the wicked man, or because there was some advantage which he expected to derive from the fact that he lived. Instead of meeting the /acts, to which Job had appealed, he goes into an abstract argument, of a very sophistical character, to show that it could not be so — a very common mode with controversialists. (2.) Eliphaz then openly attacks Job; appeals to him as an instance of the truth of his position; says that it was an indisputable fact, that he waa a great sinner, that his iniquities were infinite, and that, therefore, he had been overwhelmed with these calamities, vs. 5-11. He argues from it, as a point which could not be called in question, that Job's calamities had come upon him ia consequence of a guilty life; and that whatever he might say about the theonj of the divine government, his own case was one which would confute it all. Job was himself, he maintains, a full demonstration that God would punish the wicked in this life. In these unkind remaiks, the course of the argument is somewhat changed. Before this, the friends of Job had maintained the abstract position, that the wicked would be dealt with in this life according to their deserts, and had given a great variety of illustrations of this. But it had been left to be inferred that Job had this character becavse these calamities had come upon him. But, now, the argument is changed. It is maintained, as an indisputable point, that he is an eminently wicked man, and that these calamities have come upon him in consequence of his crimes; and that, therefore, his own case showed that God would punish the wicked in this life. (3.) In vs. 12-14, Eliphaz Bays, that it was implied in the argument of Job that God could not distinguish between the actions of men, and the reasons why he did not treat them as they deserv'ed must be, that thick clouds interposed between them and God, so that he could not see their conduct, or that tho distance between God and man was so great that he was not able to mark what man was doing. Job had, in fact, maintained no such position; but Eliphaz inferred that this must be his meaning, or that his sentiments must lead to this. (4.) Eliphaz then (vs. 15-20) refers Job to the case of those who perished in the flood, and speaks as if Job had adopted their sentiments. They lived in prosperity. They said to God, Depart from us. Their houses were filled with good things. Yet, he sa,vs they were suddenly destroyed, and that at so signal a judgment th& righteous rejoiced — implying that it was not improper to be gratified when so heavy calamities had come upon one who had shown hi.mself as wicked as Job was now proved to be. (5.) In the conclusion, Eliphaz urges Job to become truly acquainted with God, assuring him that he would then be at peace, and then gives a glowing description of the prosperity to which he might look, as a reward, vs. 21-30. He would be rich; the Almighty would be his defence; he wonid find happiness in God; his prayer would be heard; light would shine Dpon his ways; and when others were humbled, he would be exalted.
'pHEN Eliphaz the Temanite -^ answered and said,
2 Can a man be profitable ° unto God, as ' he that is wise
a Ps. 16. 2. 1 or, if fit may be profitable^ dotit his good success depend thereon.
2. Can a man be profitable unto God? Can a man confer any favor on God, so as to lay him under obligation? Eliphaz supposes that Job sets up a claim to the favor of God, because he was of service to him, or because God had something to fear if he was cut off. He maintains, therefore, that a man can confer n>) favor on God, so as to lay him under obligation. God is independent and supreme. He has nothing to gain if man is righteous — he has nothing to apprehend if he is punished. He is not dependent at all on man. IT £s he that is icise. Marg. or, if he may be profitable, doth his goodness depend thereon. The meaning of the passage is, a wise man may promote his own advantage, but he cannot be of advantage to God. All the result of his wisdom must terminate on himself, and not on God. Comp. Ps. xvi. 2. Of the correctness of this sentiment there can be no doubt. It accords with reason, and with all that is said in the Scriptures. God is too great to be benefited by man. He is infinite in all his perfections; he is the original fountain of blessedness; he is supremely wise; he has all resources in himself, and he cannot be dependent on his creatures. He cannot, therefore, be deterred from punishing them by any dread whicli he has of losing their favor — he cannot be induced to bless them because they have laid him under obligation. Eliphaz meant this as a reply to what Job had said. He had maintained, that God did not treat men according to their character in this life, but that, in fict, the wicked were often prospered, and sufl!ered to live long. Eliphaz at once infers, that if this were so, it must be because the\' could render themselves serviceable to God, or because he must have
may be profitable unto himself? 3 Is it any pleasure to the Almighty that thou art righteous 1 or is it gain to him that thou makest thy ways perfect 'I
something to dread by punishing them. In the general sentiment, he was right; in the inference he was wrong — since Job had not affirmed that they are spared from any such cause, and since many other reasons may be assigned.
3. Is it any pleasure to the.Almighty that thon art righteous? This is tlio same sentiment which was advanced in the previous verse. The meaning is, that it can be no advantage to God that a man is righteous. He is not dependent on man for happiness, and cannot be deterred from dealing justly with him because he is in danger of losing any thing. In this sense, it is true. God has pleasure in holiness wherever it is, and is pleased when men are righteous; but it is not true that he is dependent on the character of his creatures for his own happiness, or that men can lay him under obligation by their own righteousness. Eliphaz applies this general truth to Job, probably, because he understood iiim as complaining of the dealings of God with liim, as if he had laid God under obligation by his upright life. He supposes that it was implied in the remarks of Job, that he had been so upright, and bad been of so much consequence, that God ought to have continued him in a state of prosperity This supposition, if Job ever had it, Eliphaz correctly meets, and shows him that he was not so profitable to God that he could not do without him. Yet, do men not often feel thus.' Do ministers of the gospel not sometimes feel thus.' Do we not sometimes feel thus in relation to some man eminent for piety, wisdom, or learning.' Do we not feel as if God could not do without him, and that there was a sort of necessity that he should keep him alive.' Yet, how
4 Will he reprove thee for fear of thee? will he enter with thee
often are such men cut down, in the very midst of tlieir usefulness, to show (1) that God is not dependent on them; and (2) to keep them from pride, as if they were necessary to tlie execution of the divine plans; and (3) to teach iiis people their dependence on Hitn, and not on frail, erring mortals. When the church places its reliance on a human arm, God very often suddenly knocks tlie prop away.
4. U'Hl he reprove thee for fear of thee? Or, rather, will he come into trial, and argue his cause before a tribunal, because he is afraid that his character will suffer, or because he feels himself bound to appear, and answer to the charges which niay be brought.' The language is all taken from courts of justice, and the object is, to reprove Job as if he felt that it was necessary that God should appear and answer to what he alleged against him. IT Will he enter xcith thee into j^idirment? Will he condescend to enter on a trial with one like thee.' Will he submit his cause to a trial with man, as if he were an equal, or as if man had any right to such an investigation? It is to be remembered, that Job had repeatedly expressed a desire to carry his cause before God, and that God would meet him as an equal, and not take advantage of his rnajest}' and power to overwhelm him. See Notes on ch. xiii. 3, 20, 21. Eliphaz here asks, whether God could be expected to meet a man^ one of his own creatures, in this manner, and to go into a trial of the cause. He says that God was supreme; that no one could bring him into court; and that he could not be restrained from doing his pleasure by any dread of man. These sentiments are all noble and correct, and worthy of a sage. Soon, however, he changes the style, and utters the language of severe reproach, bccau.se Job had pre- Eumed to make such a suggestion. Perhaps, also, in this verse, a special
5 Is not thy wickedness great?
5. Is not thy wickedness great? That is, ' Is it not utter presumption and folly for a man, whose-wickedness is undoubtedly so great, to presume to entier into a litigation with God V Eliphaz here assumes it as an undeniable proposition, that Job was a great sinner. This charge had not been directly made before. He and his friends had argued evidently on that supposition, and had maintained that one who was a great sinner would be punished in this life for it, and they had left it to be implied, in no doubtful manner, that they so regarded Job. But the charge had not been before so openly made. Here Eliphaz argues as if that were a point that could not be disputed. The only /j/-oo/ that he had, so far as appears, was, that Job had been afflicted as they maintained great sinners toould be, and they, therefore, concluded that he must be such. No facts are referred to, except that he was a great sufferer, and yet, on the ground of this, he proceeds to take for granted that he must have been a man who had taken a pledge for no cause; had refused to give water to the thirsty; had been an oppressor, &c. IT And thine iniquities infinite? Heb. " And there is no end to thine iniquities" — that is, they are without number. This does not mean that sin is an infinite ceil, or that his sins were infinite in degree; but that if one should attempt to reckon up the number of his transgressions, there would be no end to them. This, I believe, is the only place in the Bible where sin is spoken of, in any respect, as " infinite;'' and this cannot be used as a proof text, to show that sin is an infinite evil, for (1) that is not the meaning of the passage even with respect to Job; (2) it makes no affirmation respecting sin in general; and thine iniquities infinite?
6 For thou hast taken a pledge from thy brother for nought, and stripped the naked ' of their clothing.
7 Thou hast not given water
1 clotlits of the naked. 2 man of arm.
and (3) it was untrue, even in regard to Job, and in the sense in which Zophar meant to use the phrase. There is no intelligible sense in which it can be said that sin is an infinite evil; and no argument should be based on such a declaration, to prove that sin demanded an infinite atonement, or that it deserves eternal sufferings. Those doctrines can be defended on solid grounds — they should not be made to rest on a false assumption, or on a false interpretation of the Scriptures.
6. For thou hast taken a pledge from thy brother for nought. The only evidence which Eliphaz seems to have had of this was, that this was a heinous sin, and that as Job seemed to be severely punished, it was to be inferred that he must have committed some such sin as this. No way of treating an unfortunate and a suffering man could be more unkind. A pledge is that which is given by a debtor to a creditor, for security for the payment of a debt, and would be, of course, that which was regarded as of value. Garments, which constituted a considerable part of the wealth of the Orientals, would usually be the pledge which would be given. With us, in such cases, watches, jewelry, notes, mortgages, are given as collateral security, or as pledges. The law of Moses required, that when a man took the garment of his neighbor for a pledge, it should))e restored by the time the sun went down, Ex. xxii. 26, 27. The crime here charged on Job was, that he had exacted a pledge from another where there was no just claim to it; that is, where no debt had been contracted, where a debt had been paid, or where the security was far beyond the va-
to the weary to drink, and thou hast withholden bread from the hungry.
8 But as for ^the mighty man, he had the earth; and the honourable man dwelt in it.
lue of the debt. The injustice of such a course would be obvious. It would deprive the man of the use of the property which was pledged, and it gave him to whom it was pledged an opportunity of doing wrong, as he might retain it, or dispose of it, and the real owner see it no more. 11 And stripped the naked of their clothing. Marg. clothes of the naked. That is, of those who were poorly clad, or who were nearly destitute of clothes The vi'ord naked is often used in this sense in the Scriptures. See Notes, John xxi. 7. The meaning here is, that Job had taken away by oppression even the garments of the poor, in order to enrich himself.
7. Thou hast not given water to the iceary. That is, thou hast withheld the rites of hospitality — one of the most grievous offences which could be charged on an Arabian. Comp. Notes on Isa. xxi. 14. In all the Oriental world, hospitality was re garded, and is still, as a duty of the highest obligation.
8. But as ('or thcmighty man. Ileb. as in the margin, man of arm. The arm, in the Scriptures, is the symbol of power. Ps. x. 15, " Break tliou the arm of the wicked." Ezek. xxx. 21, " I have broken the arm of Pharaoh." Ps. Ixxxix. 13, "Thou hast a mighty arm." Ps. xcvii. 1, " His holy arm hath gotten him the victory." The reason of this is, that the sword and spear were princi])ally used in war, and success depended on the force with which they were wielded by the arm. There can be no doubt that this is intended to be applied to Job, and that the meaning is, that he had driven the poor from their possessions, and he had taken forcible occupancy of wliat belonged
9 Thou hast sent widows away empty, and the arms of the fatherless have been broken.
10 Therefore snares " are round about thee, and sudden fear t:oubleth thee;
to them. Tiie idea is, that lie had donu this by poicci\ not hy right. If Hiid t/ic atrtk. Took possession of tlie huid, and drove off from it those to wlioni it belonged, or who had an equal right to it with him. 1[.ind the honorable man Marg. eminent., or accepted of countenance. Heb. " Lifted up of countenance;" that is, the man whose countenance was elevated either by honor or pride. It may be used to describe either; but, perhaps, there is more force in the former, in saying that it was the great man, the man of rank and otRce, who had got possession. There is, thus, some sarcasm in the severe ciiarge: ' Tlie great man — tltc man of rank, and wealth, and office, has got possession, while the humble and poor are banished.' Job had had great possessions; but this charge as to the manner in which lie had acquired them seems to be wholly gratuitous. Elipliaz takes it for granted, since he was so severely punisiied, that it viust have been in some such way.
9. Thou hast sent widoics aioay I empty. That is, without regarding their wants, and without doing any thing to mitigate their sorrows. The oppression of the widow and the fatherless is, in the Scriptures, every where regarded as a crime of peculiar magnitude. See Notes on Isa. i. 17. IT The arms of the fatherless have been bro.ken. Thou hast taken away all that they relied on. Thou hast oppressed them and taken advantage of their weak and defenceless condition to enrich yourself This charge was, evidently, gratuitous and unjust. It was the result of an inference from the fact that he was thus afflicted, and about as just as inferences, in such cases, usually are To all thi.:. Job
11 Or darkness, that thou canst not see; and abundance of waters cover thee,
12 Is not God in the height of heaven? and behold the ' height of the stars, how high they are!
replies in beautiful language in ch. x.KJx. 11, 16, when describing his former condition, and in justice to him, we may allow him to speak here, and to show what was, in fact, the course of his life.
When tlie ear heard me, then it blessed itie; And when the eye saw me, it gave witness to me: Because I delivered the poor that cried, And the fatherless, and him that had none to help him The blessing of him that was ready to perish came upon me, And I caused the widow's heart to leap for joy. I put on righteousness, and it clothed me; My judgment was as a robe and a diadom. I was eyes to the blind, And feet was I to the lame; I was a father to the poor, And tlie cause which I knew not, I searched
10. TJiercfore snares are round about thee. Snares were used for catching wild animals and birds, and the word then came to denote any sudden calamity. Seech.xvii. 8-1(3. Eliphaz here says, that hniust be that these calamities came upon Job in consequence of such sins as he had specified. About that he took it for granted there could be no dispute. ir.^nd sudden fear. The calamities of Job came upon him suddenly, ch. i. It was to this, doubtless, that Eliphaz alluded.
11. Or darkness. Darkness and night in the Scriptures are emblems of calamity. IT That thou canst not see. Deep and fearful darkness; total night, so that nothing is visible. Tli;it is, the heaviest calamities had overwhelmed him. IT ^^nd abundance of icatcrs. An emblem, also, of cal.imities. Ch. xxvii. 20. Ps. Jxix. 1,2, Ixxiii. 10.
12. Is not God. in the height of heaven? In the highest heaven. Tii.it is. Is not God exalted over all worlds '
This seems to be intended to refer to the sentiments of Job, as if he had maintained that God was so exalted that he could not notice what was occurring on earth. It should, tlicrefore, be read in connection with the following verse: " God is so exalted, that tliou sayest, How can he know? Can he look down through the thick clouds which intervene between him and man.''" Job had maintained no such opinion, but the process of thought in the mind of Eliphaz seems to have been this. Job had maintained that God did 7iot punish the wicked in this life as they deserved, but that they lived and prospered. Eliphaz inferred that he could hold that opinion only because ho supposed that God was so exalted that he could not attend to worldly affairs. He knew no other way in which the opinion could be held, and he proceeds to argue as if it were so. Job had in the previous chapter appealed to plain facts, and had rested his wliole argument on them. Eliphaz, instead of meeting -the facts in the case, or showing that they did not exist as Job said they did, considered his discourse as a denial of Divine Providence, and as re])resenting God to be so far above the earth that he could not notice what was occurring here. How common is this in theological controversy! One man, in defending his opinions, or in searching for the truth, appeals to facts, and endeavors to_ascertain their nature and bearing. His adversary, instead of meeting them, or showing that they are not so, at once appeals to some admitted doctrine, to some established article of a creed, or to some tradition of the fathers, and Bays that the appeal to fact is but a denial of an important doctrine of revelation. It is easier to charge a man with denying tiie doctrine of Providence, or to call him by a harsh name, than it is to meet an argument drawn from fact and from the plain doth God know? can he jndge tlirough the dark cloud?
meaning of the Bible. 11 And behold the height of the stars. Marg. as in Heb. head — 'iiX"i. God is more exalted than the highest of the stars. The stars are the highest objects in view, and the sense, therefore, is, that God is infinitely exalted.
13. Jind thou sayest, Hoio doth God know? That is, it follows from what you have said; or the opinion which you have advanced is i/te srt;«fi as if you had affirmed this. How common it is to charge a man with holding what we infer, from somethin'g^ which he has advanced, he must hold, and then to proceed to argue as if he actually held that. The philosophy of this is plain. He advances a certain opinion. We infer at once tliat he can hold that only on certain grounds, or that if he holds that he must hold something else also. We can see that if loe held that opinion, we should also, for tlie sake of consistency, be compelled to hold something which seems to follow from it, and we cannot see how this can be avoided, and we at once charge him with holding it. But the truth may be, that he has not seen that such consequences follow, or tiiat he has some other way of accounting for the fact than we have, or that he may hold to the fact and yet deny wholly the consequences which legitimately follow from it. Now we have a right to show him by argument that his opinions, if ho would follow them out, would lead to dangerous consequences, l)ut we have a right to charge Iiim with hold ing only wiiat he professes to hold He is not answerable for our infer ences; and we have no right to charge them on him as being his real opinions. Every man has a right to avow what he actually believes, and to be regarded as holding that, and that only. IT Hotc doth God know? That is, How can one so exalted see what is done on the distant earth, and
14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven,
reward and punisli men according to their deserts? This opinion was actually lield by many of the ancients. It was supposed that the supreme God did not condescend to attend to tlie affairs of mortals, but had committed the government of the earth to inferior beings. This was the foundation of the Gnostic pliilosophy, which prevailed so much in the East in tlie early ages of the Ciiristian church. Milton puts a similar sentiment into tlie mouth of Eve in her reflections after she had eaten the forbidden fruit:
And I, perhaps, am secret: heaven is high, High and remote from thence to see distinct Each thing on enrth; and otlier care perhaps May have diverted from continual watch Our great Forbidder, safe with all his spies about him Par. Lost, B. ix.
TI Can he judge through the dark cloud? Can he look down through the clouds which interpose between man and him. Eliphaz could not see how Job could maintain his opinions witiiout holding that tliis was impossible for God. He could sec no other reason why God did not punish the wicked than because he did not see them, and he, therefore, charges this opinion on Job.
14. Thick clouds are a covering to him. This is to be understood as expressing what Eliphaz regarded as the sentiment of Job — that so thick clouds intervened between him and!nan that he could not take cognizance of what was going forward on earth. H.^nd he icalketh in the circuit of heaven Upon the arch of heaven, as it seems to be bent over our heads. He walks above that cerulean, so high, that he cannot see what occurs on earth, and to punish mortals. This was not an uncommon sentiment among the ancients.
15 Plast thou marked the old way which wicked men have trodden?
16 Which were cut down out of time, whose ' foundation was overflown with a flood;
though it is here, with the greatest injustice, attributed to Job, A similar sentiment is expressed by Lucretius, as quoted by RosenmUUer and Noyes:
Omnis enim per se Divum natura necesse est Immortali sevo summa cum pace fruatur, Semota a nostris rebus, sejunctaque InngS. ■ Nam privata dolore omni, privata periclis, Ipsa suis pollens opibus, nihil indiga nostri, Nee bene promeritus capitur, nee tangitur ira.
15. Hast thou marked the old way which loicked men have trodden? Hast thou seen what has happened in former times to wicked men.' Job had maintained that God did not deal with men in this world according to their character. To meet this, Eliphaz now appeals to ancient facts, and especially refers to the deluge, when the wicked were cut ofl^ by a flood for their sins. Schultens, Dr. Good, Noyes, and Rieske, however, suppose that the word here rendered ' mark,' means to pursue, or imitate, and that the sense is, ' Are you willing to adopt the principles of those wicked men who lived in the time of the deluge.''' But the sense is not materially affected. The general design is to refer Job to the case of the impious generation that was swept off by a flood. The judgments of God on them were a full refutation, in his view, of the sentiments of Job.
16, Which were cut down. Who were suddenly destroyed by a flood. On the word here used (^'?|5) see Notes on ch. xvi 8. It occurs only in that place and this. Its primary notion is that of drawing together or contracting — as the feet of a lamb or calf are drawn together and tied preparatory to being killed; and the meaning here is, probably, ' who were huddled together by the waters,' or who were driven in heaps by the
17 Which " said unto God, Depart from us: and what can the Almighty do ' for them?
deluge, so rapidly and suddenly did it con e upon them.' IT Out of time. lleb. " And there was no time;" that is, it was done in a moment, or suddenly. No time was given them; no delay was granted. The floods ruslied over them, and nothing could stay them. IT Wliosc foundation was overfluion. Marg. or, a flood was poured upon their foiindation. Tliat is, all on which they relied was swept away. The word foundation refers to that on which their happiness and security rested, as a house rests on its foundation, and when that is swept away the house falls. IT With a flood. Heb. ('^•7J) river. The word is commonly applied to a river; and in the Scriptures, by way of eminence, to the Euphrates. See Notes on Isa. vii. 20, viii. 7. It may be used, however, to denote a river which is swollen, and then a fiood — and it is several times rendered flood in the Scriptures. Job xiv. 11. Jonah ii. 3 (where it means the sea). Josh. xxiv. 2, 3, 14, 1.5. Ps. Ixvi. 6. Job xxviii. 11. Ps. xxiv. 2, xciii. 3. Cant. viii. 7. Prof Lee supposes that the allusion here is to some overflowing of the Eupiirates, but the reference seems to be decidedly to the deluge in the time of Noah. The language is such as would be used in referring to that, and the fad \s just such an one as would be pertinent to the argument of Eliphaz. The fact was undoubtedly well known to all, so that a bare allusion to it would be enough.
17. Which said unto God, Depart from us. Notes ch. xxi. 14. Avery correct description of the old world. They had no wish to retain God in their knowledge. Probably Eliphaz here refers to what Job had said, ch. xxi. 14, 15. He had remarked, in describing the wicked, that they said unto God, " Depart from us," and yet they lived prosperously. "But
18 Yet * he filled their houses with good things; but the counsel of the wicked is far from me.
see," says Eliphaz, " a case where they did this. It was done by the inhabitants of the world before the deluge, and their houses were filled, as you say the houses of the wicked are, with good things, but God swept them all suddenly away." II Jlnd what can the Jilmighty do for them? Marg. or, to. That is, they demanded what the Almighty could do for them. They did not feel their dependence on him; they did not admit that they needed his aid; they cast off all reliance on him. Tiiis whole passage is a most sarcastic retort on what Job had said in ch. xxi. 14, 1.5. He had atHrmed that though wicked men used this language, yet that they prospered. Eliphaz takes the same language and applies it to the sinners before the deluge, and says that they expressed themselves just in this manner. The language which Job puts into the mouths of the wicked, had indeed, says Eliphaz, been used. But by whom? By those who lived in security and prosperity. " By the men before the deluge," says he, " the race that was so wicked that it was necessary to cut them oft' b_y the flood. These are the men to whose sentiments Job a[)peals; these the men with whom he has sympathy!" IS. Yet he filled their hou.'tcs with good things. Tliis is undoubtedly a biting sarcasm. Job iiad maintained that such men were prosperous. ' Yes,' says Eliphaz, ' their houses icere well filled! They were signally blessed and prospered!' U But the counsel of the icickcd is far from, nic. Tliis is the very language of Job, ch. xxi. 16. It is here used sarcastically. ' Far from me,' you sa.-, ' be the counsel of the wicked. ■ t j-ou defend them, and attemp'!<> show that they are the favorites of heaven! You attempt to prove that God must and will bless them! Far from mk, say /, be the counsel of the wicked! With tliern / have no part, no lot. I will not defend thcni — I will not be their advocate!' The object is, to show that, notwithstanding all that Job had said, he was secretly the advocate of the wicked, and stood up as their friend.
]9. The righteous see it, and are glad. See the destruction of the wicked. Comp. Rev. xv. 3, xvi. 7, xix. 1, 2. This is designed by Eliphaz, probably, not only to state a fact about the righteous of other times who saw the wicked punished, but, also, to vindicate his own conduct and tJiat of his two friends in regard to Job. If the righteous of otlier times had rejoiced when the wicked were punished, they inferred that it was not improper for them to manifest similar rejoicings when God had overtaken one who was so signally depraved as they supposed Job to be. Their want of sympathy for him, therefore, they would defend by a reference to the conduct of the men of other times. There is a sense in which good men rejoice when the wicked are detected and punished. It is not (1) that they rejoice that tiie sin was oommitted; nor (2) that they rejoice in misery; nor (3) that they would not rejoice more if the wicked had been righteous, and had escaped suffering altogether. But it is the kind of joy which we have when a murderer, a robber, or a pirate is seized— when a counterfeiter is detected— when a man who prowls around the dwelling at night to murder its inmates is brought to punishment. It is jov, not that the sin was committed, but that the laws are executed; and who siiould not rejoice in that.' We have joy in the character of an upright judge when he impartially and faithfully administers the laws; and why should we not rejoice in God when he does the same.' We
19 The righteous see it, and j 20 Whereas ' our substance is are glad: and the innocent laugh not cut down, but the remnant them to scorn. of them the fire consumeth.
rejoice in the manifestation of truth and justice among men — why siiould we not in the exhibition of tlie same things in God? We rejoice in a police that can ferret out every form of iniquity, and bring offenders to jus tice; and wiiy should we not rejoice in that government which is infinitely more perfect than any police ever was among men.'' TI Jind the innocent laugh them to scorn. This is another way of saying that they exult or rejoice. Comp. Prov. i. 26, 27. No consideration can justify me-n in deriding and mocking those who are subjected to punishment; and it is by no means certain that the speaker meant to refer to such derision.
20. Whereas our substance is not cut down. Marg. or, estate. Gesenius supposes that this means our adversary or enemy. The word here used (n"p) he regards as derived from Cip — to rise, to rise up; and, hence, it may have the sense of rising up against, or an enemy. So Noyes understands it, and renders it,
" Truly, our adversary is tlesUoyeil; And fire hath consumed his abundance."
RosenmQller accords witii this, and it seems to me to be the correct view. According to this, it is the language of the righteous (ver. 19) when exulting over the punishment of the wicked, saying, 'Our foe is cut down.' Jerome renders it, Nonne succisa ej-t erectio eorum, etc. The LXX, "Has not their substance (i'n6ciraat(;) disappeared.''" The sense is not materially different. If the word sub. stance., or properti/, is to be retained, it should be read as a question, and regarded as the language of the righteous who exult, ' Has not their substance been taken away, and has not the fire consumed their property?" Dr. Good strangely renders it, " For our tribe is not cut off." TI But the remnant of them. Marg, their creel-
21 Acquaint now thyself with lency. Heb. tj^r}^. Jerome, reliquias eorum — " the remnants of Ihem.'' Sept. y.(XTciXfi/i/ia — the residue, or %ckatislcft. The Hebrewvvord C'Tl?) means, the remainder, the residue, the rest; then, wh&t is redundant, more than is needed, or that abounds; and then, wealth, the superabundant property which a man does not need, for his own use or family. Tlie word here probably means that which tlie rich sinner possessed. IT The fire consumeth. Or, hath consumed. It has been supposed by many that tiie allusion here is to the destruction of Sodom and Gomorrah, and it cannot be denied that such an allusion is possible. If it were certain that Job lived before that event, there could be little objection to such a supposition. The only objection would be, that a reference to such an event was not more prominent. It would be a case just in point in the argument of the three friends of Job, and one to which it might be supposed they would have appealed as decisive of the controversy. They lived in the vicinity. They could not have been strangers to so remarkable an occurrence, and it would liave furnished just the argument which they wished, to prove that God punishes the wicked in this life. If they lived after that event, therefore, it is difficult to account for the fact, that they did not make a more distinct and prominent allusion to it in their argument. It is true, that the same remark maybe made respecting the allusion to the flood, which was a case equally in point, and in reference to which the allusion, if it exist at all, is almost equally obscure. So far as the language here is concerned, the reference inay be either to the destruction of Sodom, or to destruction by lightning, such as happened to the possessions of Job, ch. i. 16; and it is difficult, if not impossible, to determine which is correct. The general
' him, and be at peace: " tliereby good shall come unto thee.
idea is, that the judgments of heaven, represented by fire, had fallen on the wicked, and that the righteous, tlicrefore, had occasion to rejoice.
21. Jlcquaint now thyself icith him. Marg. i. e. 7rith God. Eliphaz takes it for granted now, that Job was a sinner wholly unreconciled to God, and unacquainted with him. This fact, he supposes, was the source of all his calamities. As long as he remained thus unreconciled to God, he must be miserable. He proceeds, therefore, in a most beautiful manner, to exhort liim to be at peace with God, and portrays the benefits which would result from such a reconciliation. There are few passages in the Bible of more exquisite beauty than this, and nothing could be sounder advice, on the supposition that Job was, as he supposed, a stranger to God. In this beautiful exhortation, he shows (I) what he means by becoming acquainted with God (vs. 21, 22,23): and then (2) what would bo the happy results of such reconciliation, vs. 24-30. The word rendered acquaint thyself ("i?0'"! — from '^^) means, properly, to dwell, to be familiar with any one, to associate with one — from the idea of dwelling in the same tentor house; andin Hiphil, the form here used, to become familiar with any one, to be on terms of friendship. The meaning here is, 'Secure the friendship of God. Become truly acquainted with him. Be reconciled to him. You ai;e now estranged. You have no just views of him. You murmur and complain, and you are suffering under his displeasure as a sinner. But it is not too late to repent, and to return to him; and in so doing you will find peace.' An acquaintance with God, in the sense of this passage, implies (1) a correct knowledge of his true cliaracter, and (2) reconciliation with him. There are two great difficulties among men in rcg; "d to God
'i'^ Kccoivo, I pri.y thee, tlic law frDin liis mouth, and lay up " his words in thine heart.
The first is, that they have no just views of his real character. They think him harsh, stern, tyrannical, rhey regard his law as severe, and its penalty as unjust. They think his government to be arbitrary, and himself to be unvvortiiy of confidence. J his erroneous view must be corlected before men can be reconciled
10 him — for how can they be brought to lay aside their opposition to him while they regard him as unjust and severe? Secondly, even when the character of God is explained, and his true character is set before men, they are opposed to it. They are opposed to liim because he is so lioly. Loving sin, they cannot love one who lias no sin, and who frowns on evil; and this opposition to the real character of God must be removed before they can be reconciled to him. Thi.s requires a change of heart — a change from sin to holiness; and this is the work performed in regeneration.
11 ^nd be at peace. There can be no peace while you maintain a warfare with God. It is a war against your Maker, where he has control over your conscience, your intellect, your body, and all which can affect your welfare; and while this is maintained, there can be no peace. If the mind js reconciled to him, there will be peace. Peace of mind always follows reconciliation where there has been a variance, and nowhere is the peace so entire and full of joy as when man feels that he is reconciled to God. Eiiphaz here has stated a doctrine whicii has been confirmed by all the.suijsequent revelations in the Bible, and by the experience of all those who have become reconciled to God. Comp. Notes on Rom. v. i. It is peace, as opposed to the agitation and conflict of the mind before; peace resuiting from acquiescence in the clainis of God; peace in the belief
23 If thou return " to ilie Almighty, thou shall be built up, thou shall put away " iniquity far from thy tabernacles.
that he is wholly right, and worthy of confidence; and peace in the assurances of his friendship and favor forever. This doctrine, it seems, was thus understood in the early ages of the world, and, indeed, must have been known as early as religion existed after the fall. Man became alienated from God by the apostacy; peace was to be found again only by returning to God, and in reconciliation to him. IT Therebij good shall come unto thee. The benefits which he supposed would result from such reconciliation, he proceeds to state in the following verses. They relate chiefly to temporal prosperity, or to' proofs of the divine favor in this life. This was in accordance with the views which then prevailed, and especially with their limited and obscure conceptions of the future state. They saw a part — ice see more; and yet we by no means see all. The good which results from reconciliation with God consists in (1) pardon of sin; (2) peace of conscience; (3) the assurance that we shall have all that is needful in this life; (4) support in trial; (5) peace and triumph in death; (6) a part in the resurrection of the just; and (7) a crown incorruptible and undefiled in heaven. No man was ever injured by becoming reconciled to God; no one is reconciled to him who is not made a better and a happier man in this life, and who will not be crowned with immortal glory hereafter.
22. Receive, I pray thee., the law from his mouth. Listen to his commands, and obey his precepts, 'i And lay up his icords in thine heart. Embrace his truth, and do not forget it. Let it abide with you, and let it influence your secret feelings and the purposes of the soul. ^
24 Then shalt thou lay up gold ' as dust, and the gold of
sinner, and wholly unreconciled to him. IT Thou shalt he built up. A figure taken from building up a house, in contradistinction from pulling one down, and denoting that lie would be prospered and happy. IT Thou shalt put ainaij iniquity. RosenmtlUer, Good, Noyes, and VVemyss, suppose correctly, as it seems to me, that the word " if" is to be understood here to complete the sense — " if thou shalt j)Ut away iniquity." IT Frovi thij tabernacle. From thy tent, or dwelling. 24. Then shalt thoti lay vp gold as duit. Marg. or, "on tlte dust." Dr. Good renders this, " Thou shalt then count thy treasure as dust" — implying that he would have much of it. Noye.s, " Cast to the dust thy gold" — implying that he would throw his gold away as of no account, and put liis dependence on God alone. Kimchi, and, after him, Grotius, suppose that it means, " Thy gold thou slialt regard no more than dust, and gold of Ophir no more than the stones of the brook; God shall be to thee better than gold and silver." The editor of the Pictorial Bible supposes that there is here a distinct reference to the sources from which gold was formerly obtained, as being washed down among the stones of the brooks. The word rendered gold here C"^^.?) is from ^2i3— to cvt off, Ps. Ixxvi. 12, and was properly applied to the ore of precious metals in the rude state, as cut or dug out of mines. Hence, it properly refers to the metals in their crude state, and before they were subjected to the fire. Then it comes to mean precious metals, and is parallel withgoldof Ophir in the other hemistich. The word occurs only in the following places; Job xxii. 24, xxxvi. 19, where it is rendered gold, and Jitb xxii. 2.5, where it is rendered defence. The literal translation here would be, ' Cast to the dust the precious nu'tals; on the stgnes of the
Ophir as the stones of the brooks.
brooks [the gold of] Ophir.' The Vulgate renders it, " He shall give for earth flint, and for flint golden torrents." The LXX, "Thou shalt be placed on a mount in a rock, and as a rock of the torrent of Ophir." Chald. " And thou shalt place upon the dust tliy strong tower (^pi^l^ Tjt!^), and as a rock of the torrents the gold of Ophir.' The word lierc is probably synonymous with precious treasure, whether consisting in gold or silver; and the idea is, that he should cast to the dust all that treasure, or regard it as valueless; that he should cease to make it an object of solicitude to gain it, and then the Almiglity would be to him a treasure of more value than gold. According to this, the idea is, not that he would be recompensed with gold and silver as the consequence of returning to God, but that God would afiord him more happiness than he had found in the wealth which he had sought, and on which Eliphaz supposed his heart had been set. He regarded Job as covetous of property, as mourning over that wliirh he had lost, and he entreats him now to cease to grieve on account of that, and to come and put his trust in God. IT Jlnd the gold of Ophir as the stones of the brooks. Or, rather, ' Cast the gold of Ophir to the stones of the valley, or let it remain in its native valley among the stones of the brook, as of no more value than they are.' There is, probably-, allusion here to the fact, that gold was then commonly found in such places, as it is often now. It was washed down by mountain torrents, and lodged among the stones of the valley, and was thence collected, and the sand being washed out, the gold remained. Ophir is uniformly mentioned in the Scriptures as a place abounding in gold, and as well known. See 1 Kings ix. 28. 2 Chron. viii. 18, ix. 10. 1 Kings x 11, xxiv.
25 Yea, tlie Almighty shall be thy ' defence, and thou shall have "plenty of silver.
48. 1 Chron. xxix. 4. Much perplexity luis been Colt ill reference to its situation, and llie tliificiilty lias not been entirely removed. In regard to the opinions which have been held on the point, the reader may consult my Notes on Isa. xiii. 12, tlie Note in the Pictorial Bible on 2 Chron. xx. 36, and the Dissertation of ]\Iartin Lipenius dc Opliir, in Ugolin's Thesaur- Sacr. Ant. Tom. vii. pp. 262-387; also, the Dissertation of J. C. Wichmansliausen, dc navigatione Ophiritica, and R-eland's Dissertation de Ophir in the same volume. From the mention of this place at a period so early as the time of Job, it is reasonable to suppose that it was not a vory remote region, as there is no evidence that voyages were made then to distant countries, or that the knowledge of geography was very extensive. The presumpf.ion would be, that it was in the vicinity of Arabia.
25. Yea, the Almiirhty shall he. Ori rather, 'then the Almighty shall be' — ^'VT^- ■ 1'I^*2 meaning is, that if he would return to (rod, and cast off liis anxiety for gold, then tiie Almigiily would be liis real treasure, and would impart to him solid happiness. II Thij defence. JVIarg. guld. The margin is the more correct translation. Tiie word is the same which occurs in the previous verse ("'m), and there rendered gold. The word may have the sense of defence, as the verb (^^2) is often used with such a reference. Num. xiii. 28. Deut. i. 28, iii. 5, ix. 1, etal. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, cut off from approach. Here, however, the idea of gold or treasure better suits the connection, and the meaning is, that God would be to him an invaluable treasure or source of happiness. IT
2G For then.shall thou have thy delight in the Almighty, and shalt lift up thy face unto God.
Jlnd thou shalt have plenti/ of silver. Marg silver of strength. The correct idea, however, is, ' and the Almighty shall be treasures of silver unto thee;' that is, he shall be better to you than an abundance of the precious metals. The Hebrew is literally, " And silver of treasures unto thee."
26. Shah thou have thy delight in the Almighty. Instead of complaining of him as jou now do, you would then find calm enjoyment in contemplating his character and his moral government. This is a correct account of the effects of reconciliation. He who becomes truly ' acquainted ' with God has pleasure in iiis existence and attributes; in his law and administration. No longer disposed to couiplain, he confides in him when he is afflicted; flees to him when he is persecuted; seeks him in the day of prosperity; prefers him to all that this world can give, and finds his supremest joys in turning away from all created good to hold communion with the Uncreated One. IT And shalt lift %ip thy face unto God.. An emblem of prosperity, happiness, and conscious innocence. We hang our face down when we are conscious of guilt; we bow the head in adversity. When conscious of uprightness; when blessed with prosperity, and when we have evidence that we are the children of God, we look up toward heaven. This was the natural condition of men — made to look upwards, while all other animals look grovelling on the earth. So Milton describes the creation of man:
There wanted yet the master-work, tlie end Of all yet done; a creature, who, not prone And brute as other creatures, but endued With sanctity of reason, mi^lit erect His stature, and upri:;ht with front serene Govern the rest, self-knowing; and from thenco Magnanimous to correspond with heaven. But grateful to acknowledge whence his good Descends; thither with heart, and voice, and
eyes, Directed in devotion, to adore
27 Thou " shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
28 Thou shalt also decree ' a thing, and it shall be established unto thee: and the light shall shine upon thy ways.
Anil worship God supreme, who made him
Tlie classic reader will instantly recollect the description in Ovid:
Pronaque cum spectent animalia csetera ter-
ram; Os homini sublime dedit; ccclumque tueri ' Jussit, et erectos ad sidera toUere vuHus.
27. Thou shah make thy prayer unto him. God would then liear him, for he would be righteous. This was one of the blessings which would follow reconciliation It is, in fact, one of the blessings of a return to God. He hears the cry of his people, and answers their supplications. To be permitted to go to God and to tell him all our wants, to plead for all we need, and to implore blessings on onr families and friends, is a privilege of far higher value than any thing which wealth can bestow; is worth more than all the honors of this world. Tl Jlnd thou shalt pay thy vows. That i.s, thy vows shall be accepted; thou shalt obtain those blessings for wliich thou didst make thy vows.
28. Thou shalt also decree a thing, and it sha'l lie established nrito thee. Thou shalt form a purpose or plan, and it shall not be frustrate(3. It.shall not be opposed by the events of divine Providence, but whatever you undertake shall prosper. U.^nd the light shall shine upon thy loaijs. Thou shalt he prospered in all things, instead of being overtaken with calamity.
20. When men are east down The nipaning of this is, probably, when men arc usually cast <lo\vu, or in the I
29 When mm are cast down, then thou shalt say, There is lifting up, ajid he shall save ' the humble " person.
30 He ' shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
2 ur, the innocent shall deliver the island, Ge.
times of trial and calamity, wl)ich prostrate others, you shall lind support. You shall then be enabled to say, 'there is lifting up, or there is support.' Or, more probably still, it may mean, 'in times when others are cast down and afflicted, thou shalt be able to raise them up, or to aid them. Thou shalt be able to go to them and say, " Be of good cheer. Do not be cast down. There is consolation." And thou shalt be able to procure important blessings for them by thy counsels and prayers.' See Notes on ver. 30. H Jlnd he shall save the humble person. That is, eitlier, ' Thou shalt save the humble person,' by a change from the second person to the third, which is not uncommon in Hebrew; or, 'thou shalt be able from thine own experience to say. He, i. e. God, will save the humble person, or the one that is cast down.' Marg. him that hath loio eyes. The Hebrew is like the margin. In affliction the eyes are cast upon the ground; and so, also, a casting the eyes to the ground is indicative of dejection, of humility, or of modesty. It refers here to one who experiences trials; and Eliphaz says that Job would be able to save such an one; that is, to support him in his afflictions, and furnish the helps necessary to restore him again to comfort.
30 He shall deliver the island oj the iniioecnt. Marg. the innocent shall deliver the island. Never was there a more unhappy translation than tills; and it is quite clear that our translators had no iiil('llii;ii)]t<
>dea of the meaning of tlie passage. Wliat can be meant by " saving tlie island of tiie innocent?" Tiie word riMulered islinid ("^N) commonly means, indeed, an island, or a maritime country. See Notes on Is:i. xx. G, xli. 1. It is, liowever, used as a negative in 1 Sam. iv. 21, in the name I-chahod — ^^^^■■^X. " And she named tiie cliild I-chabod (marg. i. e where is the glory? or, tliete is no glory), saying, the glory is departed Irom Israel." This sense is frequent in the Rabbinic Hebrew, where it is ufed as connected with an adjective in a privitive sense, like the English uji. It is probably an abbreviated form of ("pi*) not, nothing; and is used here as a negative to qualify the following word, "He shall deliver even him that is 7iot innocent." So it is rendered by the Chaldee, by Le Clerc,RosenmUller, Gesenius,]\o}es, and others. The Vulgate and the Septuagint render it, " He shall deliver the innocent." The sense is, that the man who returns to God, and who is regarded by him as his friend, will be able to intercede for the guilty, and to save them from the punishment which they deserved. His prayers and intercessions will be lieard in their behalf, and on his account favors will be shown to them, even when they did not personally deserve them. This sentiment accords with that expressed in Gen. xviii. 26, " If I find in Sodom fifty righteous within the citj-,then 1 will.spare all the place for their sakes." Ezek. xiv. 14, " Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls." Comp.' Ezek. xxii. oO. Jer. V 1. The sentiment, also, had a beautiful illustration, though one which Eliphaz did not here think of, in his own case and that of his iriends, where this very Job, to whom he was giving this counsel, was directed to intercede for them. Ch xlii. 7, 8. The sentiment, indeed, is found every where in the Scriptures, that the righteous arc permitted to pray for others, and that they arc thus the means of bringing down im portant blessings on them. In answer to those prayers, multitudes are saved from calamity here, and will be brought to eternal life hereafter. IT ^^nd it is delivered by the j'ureness of thine hands. Or, rather, he, i. e the wicked, for whom you pray, will be delivered by the pureness of thine hands. That is, God will save hiui in answer to the prayers of a righteous man. Your upriglit and holy life; your pure hands stretched out in supplication, shall be the means of saving him. No one can tell how many blessings are conferred on wicked men because the righteous pray for them. No one can tell how many a wicked son is spared, and ultimately saved, in answer to tiie intercessions of a holy parent; nor can the wicked world yet know how mucii it owes its preservation, and the numberless blessings which it enjoys, to the intercessions of the saints. It is one of the innumerable blessings of being a child of God thus to be permitted to be the means of bringing down blessings on others, and saving sinners from ruin. All the friends of God may thus confer unspeakable benefits to others; and they who have ' an nterest at tlie throne of grace' sho\ Id plead without ceasing for the sa? j.- vation of guilty and dying men.
These two chapters contain the answer of Job to the last speech of Eliphaz. The address is that of a mind agitated by deep and conflicting emotions. It consists in part in the expression ofthose emotions, and in part in an endeavor once more to convince his friends of the falsehood of their positions. Tlie address comprises the following topics.
He expresses the depth of his sorrows, and says that his complaint is more bitter than he had yet expressed, ch. xxiii. 2. He then repeats his earnest desire to carry bis cause before God, since he could obtain no justice from men, but he knows not whore to find him. He is assured that if he could get his cause before him, justice would be done him, vs. 3-9. In this perplexity, however, he consoles himself with the reflection that though he had not the opportunity of pleading his cause as he wished before God, yet that he knew that he was sincere, tmd would yet appear for his vindication, and bring him forth as gold, vs. 10-12. Yet, he says, he is troubled at the dealings of God with liim, notwithstanding his consciousness of integrity. He trcnil)lps.it tlie contemplation of a Being who thus carries forward his eternal and unchangeable purpose; who has'all power to execute his designs; and whose judgments are so fearful, vs. 13-17.
Having thus given vent to his feelings, he returns to the argument, ch. xxiv. He attempts by one more effort to convince his adversaries that it was not a matter of fact tliat God dealt with the wicked in Ibis life as they deserved, and that in fact many of them lived in prosperity. He denies that judgments come universally upon wicked men, and maintains that they do not even frequently come; and he produces a catalogue of enormous crimes, and siiows that they who committed them actually lived and were prospered. He specifies those who remove the landmarks; those who plunder flocks and herds; those who oppress tlie fatherless and the widow; tliose who are cruel; those who pluck the fatherless from the breast, and take a pledge of the poor; he mentions the murderer, the adulterer, the thief, and says that all these in fact live and flourish. Yet he maintains that, notwithstanding their present prosperity, they shall be brought down, and meet the rewards of their wickedness hereafter. As all this was indisputable, it ended the controversy. Eliphaz and Zopliar made no further reply, and Bildad only made (ch XXV.) a feeble effort, without attempting to meet the facts, and uttered some vague generalities whicli showed that he in fact had no more to say.
T^HEN Job answered and said, -^ 2 Even to-day is my com-
2. Even to-day. At the present time. I am not relieved. You afford me no consolation. All that you say only aggravates my woes. IT J\hj complaint. See Notes on ch. xxi. 3. IT Bitter. Sad, melancholy, distressing. The meaning is, not that he made bitter complaints in the sense which those words would naturally convey, or that he meant to find fault with God, hut that his case was a hard one. His triends furnished him no relief, and he had in vain endeavored to bring his cause betore God. This is now, as he proceeds to state, the principal cause of his difficulty. He knows not where to find God; he cannot get his cause before liim. ^ My stroke. Marg. as in Heb. hand: that is, the hand that is upon
plaint bitter: my ' stroke is heavier than my groaning.
me, or the calamity that is inflicted upon me. The kajid is represented as the instrument of inflicting punishment, or causing affliction. See Notes on ch. xix. 21. TI Heavier than my groaning. My sighs bear no proportion to my sufferings. They are no adequate expression of my woes. If you think I complain; if I am lieard to groan, yet the sufl^erings which I endure are far beyond what these would seem to indicate. Sighs and groans are not improper. They are prompted by nature, and they furnish some relief to a sufferer. But they should not be (],) with.i spirit o. murmuring or complaining; (2,) thoy should not be heyond wliat our sufferings demand, or the proper expression of our sufferings. They ihould
3 Oh "that I knew where I might find him! that I might come even to his seat!
4 I would order my cause * before him, and fill my mouth
not be such as to lead others to suppose we suffer more tlian we actually do. (3.) They sliould — wlien they are extorted from us by the severity of sufferitig — lead us to look to that world where no groan will ever be heard.
3. 0 tluit I knew ichere I might find him. Wliere 1 might find God. He had often expressed a wish to bring his cause directly before God, and to be permitted to plead iiis cause there. See Notes on ch. xiii. 3, 20, seq. But this he had not yet been able to do. The argument had been with his three friends, and he saw that there was no use in attempting further to convince them. If he could get the cause before God, and be allowed to plead it there, he felt assured that justice would be done him. But he had not been able to do this. God had not come forth in any visible and public manner as he wished, so that the cause could be fairly tried before such a tribunal, and he was in darkness. The language here used will express the condition of a pious man in the times of spiritual darkness. He cannot find God. He has no near access as he once had to him. In such a state he anxiously seeks to find God, but he cannot. There is no light and no comfort to his soul. This language may further describe the state of one who is conscious of uprightness, and who is exposed to the suspicion or the unkind remarks of the world. His character is attacked; his motives are impugned; his designs are suspected, and no one is disposed to do him justice. In such a state, he feels that God alone will do him justice. He knows the sincerity of his heart, and he can safely commit his cause to him. It is always the privilege of the calumniated and the slandered to make an
5 I would know the words whirh he would answer me, and understand what he would say unto me.
appeal to the divine tribunal, and to feel that whatever injustice our fellow-men may be disposed to do us, there is One who will never do a wrong. IT That / might come even to his scat. To his throne, or tribunal. Job wished to carry the cause directly before him. Probably he desired some manifestation of God — such as he was afterwards favored with — when God would declare his judgment on the whole matter of the controversy.
4. I would order my cause before him. Comp. Notes on Isa. xliii. 26. That is, I would arrange my arguments, or plead my cause, as one does in a court of justice. I would suggest the considerations which would show that I am not guilty in the sense charged by my friends, and that notwithstanding my calamities, I am the real friend of God. IT Jlnd fill my mouth loith arguments. Probably he means that he would appeal to the evidence furnished by a life of benevolence and justice, that he was not a hypocrite or a man of distinguished wickedness, as his friends maintained.
5. / loould know the words which he Would ansiccr me. That is, I wish to understand what would be his decision in the case — and what would be his judgment in regard to me. That was of infinitely more importance than any opinion which man could form, and Job was anxious to have the matter decided by a tribunal which could not err. VVhy should we not desire to know exactly what God thinks of us, and wliat estimate he has formed of our character? There is no information so valuable to us as that would be; for on his estimate hangs our eternal doom, and yet there is nothing which men more
6 Will " he plead against me with his great power 1 No; but he would put strength in me.
instinctively dread than to know wliat God thinks of their character. It would be well for each one to ask himself, If'/uj is it so?
6. IViU. he plead against me with his great power? ' Will he make use of his mere poioer to overwhelm me and confound me.' Will he take advantage of omnipotence to triumph over me, instead of argument and justice.'' No: he will not do it. The discussion would be fair. He would Jiear what I have to say, and would decide according to truth. Though he is Almighty, yet he would not take advantage of that to prostrate and confound me.' When Job (ch. xiii. 3) wished to carry the cause directly before God, he asked of Him two conditions only. One was, that he would take otf his handfroui him, or remove his afflictions for a time, that he might be able to manage his own cause; and the other was, that He would not take advantage of his power to overwhelm him in the debate, and prevent his making a fair statement of his case. See Notes on ch. xiii. 20, 21. He here expresses his firm conviction that his wish in this respect would be granted. He would listen, says he, to what I have to say in my defence as if I were an equal. U No: hut he would put strength in me. The word strength is not improperly supplied by our translators. It means that he would enable him to make a fair presentation of his cause. So far from taking advantage of his mere poivcr to crush him, and thus obtain an ascendency in the argument, he would rather strengthen him, that he might be able to make his case as strong as possible. He would rather aid him, though presenting his own cause in the controversy, than seek to weaken his arguments, or so to awe him by his dread majesty as to prevent his
V There the righteous might dispute with him; so shall I be delivered for ever from my judge.
making the case as strong as it might be. This indicates remarkable confidence in God.
7. There the righteous might dispute with him. One who is conscious of his integrity might carry his cause there, with the assurance that he would be heard, and that justice would be done him. There can be no doubt that Job here refers to himself, though he speaks in the third person, and advances this as a general proposition. IT So shall I he delivered for ever from my judge. From him who would judge or condemn me (iqSiU'ij. He does not here refer to God, as if he would be delivered from him, but to any one who would attempt to judge and condemn him, as his friends had done. The meaning is, that having, as he confidently expected he would, obtained the verdict of God in his favor, he would be ever after free from condemnation. The decision would be final. There was no higher tribunal, and no one would dare to condemn hini afterwards. This shows his consciousness of integrity. It may be applied to ourselves — to all. If we can obtain, at the last day, when our cause shall be brought before God, the divine verdict in our favor, it will settle iho matter for ever. No one, after that, will condemn us; never again shall our character or conduct be put on trial. The divine decision of that day will settle the question to all eternity. How momentous, then, is it that wo should so live as to be acquitted in that day, and to have a?i eternal sentence in our favor!
8. Behold, I go forward The meaning of these verses is, I go in all directions, but I cannot find God. I am excluded from the trial which I seek, and I cannot bring my cause to his throne. Job expresses his earnest desire to see some visible manifesta
8 Behold, I go forward, but he is not there; and backward,
tion of the Deity, and to be permitted to argue liis cause -in his presence. But he says lie souglit this in vain. He looked to all points of the compass vvliere he might rationally expect to find Ciod, hut all in vain. The terms here used refer to the points of the compass, and should have been so rendered. The Oriental geographers considered themselves as facing the East, instead of the North, as we do. Of course, tlie ^V^cst was behind them, the South on the right iiand, and on the left the IVorth. This was a more natural position than ours, as day begins in the East, and it is natural to turn th<' face in that direction. There is no reason why our maps should he made so as to require us to face the JVorth, except that such is the custom. The Hebrew custom, in this respect, is found also in the notices of geography in other nations. The same thing prevails among the Hindoos. Among them. Para, or Purra, signif^-ing "before," denotes the East; Apara and Paschima, meaning "behind," the West; Dacshina, or " tiio riglit hand," the South; and Bania, or " the left hand," the North. See Wilford's Inquiry res])ecting the Holy Isles in tlie West, Asiatic Researches, vol. viii. p. 275. The same tiling occurred among the ancient Irish. See an Essay on tlie Antiquity of the Irish language, by an unknown author, Dublin, 1772. Comp. on this subject, Rosen milller's Alterthumskunde i. s. 136-144. The same custom prevailed among the Mongols. Gcseriius. On the notices of the science of geography exhibited in the book of Job, comp. Intro. § viii. 2, 3. The phrase, therefore, " Behold, I go forward," means, ' I go to the East. 1 look toward the rising of the sun. I see there the most wonderful of the works of the Creator in the glories of the sun, and I go towards it in iiopes of finding there some manifestation of God. But I find him not, and, disappointed, 1 turn to other direc- but I cannot perceive him; 9 On the left hand, where he tions.' Most of the ancient versions render this the East. Thus the Vuleale. Si ad Oricntem icro. Tlie Chaldce '*?"'^'??, to the sun-risivg. TI But he is' not there. There is no manifestation of God, no coming forth to meet me, and to hear my cause. ^] Jlndbackicard i'^"^^^'.). To the West — for this was behind the individual when he stood looking to the East. Sometimes the West is denoted by this term behind CIPIX), and sometimes by the sea C^^), because the Mediterranean was at the West of Palestine and Arabia. See Notes on Isa. ix. 12. Comp. Ex. x. 1[), xxvii. 13, xxxviii. 12. Gen. xxviii. 14. IT But I cannot perceive him. The meaning is, ' Disappointed in the East, the region of the rising sun, I turn with longing to the JVest, the region of his setting, and hope, as his last beams fade from the view, that I shall be permitted to behold some ray that shall reveal God to my soul. Before the night settles down upon the world, emblem of the darkness in my soul, I would look upon the last lingering ray, and hope that in that I may see God. In that vast region of the West, illuminated by the setting sun, I would hope somewhere to find him; but I am disappointed there. The sun withdraws his beams, and darkness steals on, and the world, like my soul, is enveloped in gloom. I can see no indications of the presence of God coming forth to give me an opportunity to argue my cause be fore him.'
9. On the left hand. That is, in the North — at the left hand when the fac« was turned to the East. So the Chaldee,!^;*IS:^3— o„ the ^orth. The other versions, the Vulgate, the Septuagint, the Syriac, Castellio, Luther, &c, render it on the left hand. The common term among the liebrews for the JVorth is IIS^J — tzaphon (from "(SS — to hide, or conceal)^ meaning the liidden, concealed, or dark region, since the ancients regarded tlie JNorth as the seat of gloom and darkness (Horn. Od. ix.25, seq.), while they supposed the South to be illuminated by the sun. Gcscnius. Frequently, however, as here, the word " left," or " left hand," is used. The region of the North is intended. IT JVherc he doth work. Where there are such wonderful manifestations of his majesty and glory. May Job here not refer to the Jlurora Borcalis, the remarkable display of the power of God which is seen in those regions? May he not have felt that there was some special reason why ho might hope to meet with God in that quarter, or to see him manifest himself amidst the brilliant lights that play along th.e sky, as if to precede or accompany him.' And when he had looked to the splendor of the risingsun, and the glory of his setting, in vain, was it not natural to turn his eye to the next remarkable manifestation, as he supposed, of God, in the glories of the Northern lights, and to expect to find him there.'' There is reason to tliink that the ancient Chaldeans, and other heathens, regarded the regions of the North, illuminated with these celestial splendors, as the peculiar residence of the gods (see Notes on Isa xiv. 13), and it seems probable that Job may have had allusion to some such prevailing opinion. U But I cannot behold him. I can see the exhibition of remaikable splendor, but still God is unseen. He docs not come amidst those glories to give mc an opportunity to carry my cause before him. The meaning, then, of this is, ' Disappointed in the East and the West, I turn to the North. Tiiere I have been accustomed to witness extraordinary nianifjsfations of his magnificence and glory. There beautiful constellations circle the pole. There the Aurora plays, and seems to be the manifestation of the glory of God. Next to the glory of the rising and setting sun, 1 turn to those brilliant lights, lo see if tliere I may n'»t find my God, but in vain. Those lights are cold and chilly, and reveal no God to my soul. Disappointed, then I turn to the last point, the South, to see if I can find him there.' IF Hchidcth himself on tlie right hand. On the South. The South was to the ancients an unknown region. The deserts of Arabia, indeed, stretched away in that region, and they were partially known, and they had some knowledge that the sea was beyond. But they regarded the regions farther to the Soutii, if there was land there, as wholly impassable and uninhabitable on account of the heat. The knowledge of geography was slowly acquired, and, of course, it is impossible to tell what were the views which prevailed on the subject in the time of Job. That there was little accuracy of information about remote countries must be regarded as an indisputable fact; and, probably, they had little conception of distant parts of the earth, except that formed by conjecture. Interesting details of the vievvg of the ancients, on this subject, may be found in the Encyclopedia of Geography, vol. i. pp. 10-68. Compare particularly the Notes on ch. xxvi. 10. The earth was regarded as encompassed with waters, and the distant southern regions, on account of the impossibility of passing through the heat of the torrid zone, were supposed to be inaccessible. To those hidden and unknown realms, Job says he now turned, when he had in vain looked to each other quarter of the heavens, to see if he could find some manifestation of God. Yet he looked to that quarter equally in vain. God hid or concealed himself in those inaccessible regions, so that he could not approach him. The meaning is, ' I am also disappointed here. He hides himself in that distant land In tlic burning and impassable wastes whicii stretch themselves 1o an un known extent there, I cannot find him. The feet of mortals cannot traverse those burning plains, and there I cannot approach him. To whatever point of the compass I turn.
doth work, but I cannot behold hitn: he hideth himself on the right hand, that I cannot see him:
10 But he knoweth the way that ' I take: ichen " he hath
I am left in equal darkness.' What a striking description is this of the darkness that soriietinies comes over the Christian's soul, prompting to the language, ' O that I knew where I might find him I That I could come to his tlirone!'
10. But he kiioiocth the iciiy that I take. Marg. " iaicUk vie." That is, • I have tlie utmost confidence in him. Thougii I cannot sec him, yet he sees me, and he knows my integrity; and whatever men may say, or however they may misunderstand my character, yet he is acquainted with me, and I have tiie fullest confidence that he will do me justice.' H When he hath tried me. When he has subjected me to all the tests of character which lie shall choose to apply. IT / shall come forth as gold. As gold that is tried in the crucible, and that comes forth the more pure the intenser is the heat. The application of fire to it serves to separate every particle of impurity or alloy, and leaves only the pure metal. tSo it is with trials applied to the friend of God; and we may remark (1.) Thai all real piety will bear any test that may be applied to it, as gold will bear any degree of heat without being injured or destroyed. (2.) That the eflect of all trials is to purify piety, and make it more bright and valuable, as is the etfect of applying intense heat to gold. (3.) There is often much alloy in the piety of a Christian, as there is in gold, that needs to be removed by the fiery trial of affliction. Nothing else will remove it but trial, as nothing will he so effectual a purifier of gold as intense heat. (4.) A true Clirisiian should not dread trial. It will not hurt him. He will be the more valuable for his trials, as gold is for the Replication of heat.
tried me, I shall come forth as gold.
11 My foot hath held his steps, his way have I kept, and not declined.
There is no danger of destroying true piety. It will live in the flames, and will survive the raging heat that shall yet consume the world.
11. Mij foot hath held his steps. Roberts, in his Oriental Illustrations, and the Editor of the Pictorial Bible, suppose that there is an allusion here to tiie active, grasping power which the Orientals have in their feet and toes. By constant usage they accustom themselves to make use of them in holding things in a manner w-hich to us seems almost incredible, and they make the toes perform almost the work of fingers. We bind ours fast from early childhood in our close shoes, and they become useless except for tiic purpose of walking. But tlie Orientals use theirs diflerently. They seize upon an object with their toes, and hold it fast. If in walking along they see any thing on the ground wliich they desire to pick up, instead of stooping as we would, tliev seize it with their toes, and lift it up. Alypuile, a Kandian chief, was about to be beheaded. When he arrived at the place of execution, he looked round for some object on which to seize, and saw a small shrub, and seized it with his toes, and held it fast in order to be firm while the executioner did his oftice. Roberts. So an Arab in treading firmly, or in taking a determined stand, seems to lay hold of, to grasp the ground with his toes, giving a fixedness of position inconceivable to those whose feet are cramped by the use of tight shoes. This may be the meaning here, that Job had fixed himself firmly in tlie footsteps of God, and had adhered tenaciously to him; or, as it is rendered by Dr. Good, " In his steps will I rivet my feet." 11 Jiiid not declined. Turned aside.
12 Neither have i gone back from the commandment of his Ups; I "■ have ' esteemed the words of his mouth more than my ^ necessary ybof/. *
12. Neither have I gone hack. i liave not put away or rejected. IT The commandment of his lips. That wliich ho has spoken, or which has proceeded out of his mouth. IF I have esteemed. Marg. hid, or, laid vp. The Heh. is, ' I have liid,' as we liide or lay up that which is valuable. It is a word often applied to laying up treasures, or concealing them so that they would be safe. IT More than my necessary food. Marg. ' or, appointed portion.' Dr. Good renders it, " In my bosom have I laid up the words of his mouth." So Noyes, "The words of his mouth I have treasured up in my bosom." So VVemyss; and so it is rendered in the Vulgate, and by the LXX. The variety in the translation has arisen from the difference of reading in regard to the Hebrew word '^|5'7?. Instead of this meaning 'more than my portion ' or 'allowance,' the Sept. and Vulgate appear to have read "^I^^IS — in my bosom. But there is no authority for the change, and there seems to be no reason for it. The word pH, hhoq, means something decreed, designated, appointed; then an appointed portion, as of labor, Ex. v. ]4; then of food — an allowance of food, Prov. XXX. 8; then a limit, bound, law, statute. Sac. It seems to me that the word here means purpose, intention, rule, or dcsig7i, and that the idea is, that he had regarded the commands of God more thaji his own purposes. He had been willing to sacrifice his own designs to the will of God, and had thus shown his preference for God and his law. This sense seems to be the most simple of any, and it is surprising that it has not occurred to any expositors. So the same word is used in ver. 14. If this be the meaning, it expresses a true sentiment
13 But he is in one jmnd, and who can turn him? and 7chat his soul desireth, even that he doeth.
of piety in all ages. He vs'ho is truly religious is willing to sacrifice and abandon his own plans at the command of God. Job says that he was conscious of having done this, and he tlius had a firm conviction that ho was a pious man.
13. But he is in one mind. He I3 unchangeable. He has formed his plans, and no one can divert him from tliem. Of the trtith of this sentiment there can be no dispute. The only difficulty in the case is to see why Jo!) adverted to it here, and how it bears on the train of thought which he was pursuing. The idea seems to be, that God was now accomplishing his eternal purposes in respect to him; that he had formed a plan fai back in eternal ages, and that that plan must be executed; that he was a Sovereign, and that however mysterious his plans might be, it was vain to contend with them, and that man ought to submit to their execution with patience and resignation Job expected yet that God would come forth and vindicate him; but at present all that he could do was to submit. He did not pretend to understand the reason of the divine dispensations: he felt that he had no power to resist God. The language iiere is that of a man who is perplexed in regard to the divine dealings, but who feels that they are all in accord ancc with the unchangeable ])urp().se of God. IT J}nd what his soul desireth even that he doeth. He does what ho pleases. None can resist or control him. It is vain, therefore, to contend against him. From this passage we see that the doctrine of divine sovereignty was understood at a very early age of the world, and entered undoubtedly into the religion of tho patriarchs. It was then seen and felt that God was absolu<e; that he
14 For he performeth the thing that is appointed " for me: and many such things are with him.
was not dependent on his creaturns; tliat he acted according to a plan; that he was inflexible in regard to that plan, and that it was in vain to attempt to resist its execution. It is, wlien properly understood, a matter of unspeakable consolation that God has a plan — for who could honor a God who had HO plan, but who did everything by hap-hazard? It is matter of rejoicing that he has one great purpose which extends through all ages, and which embraces all things — for then every thing falls into its proper place, and has its appropriate bearing on other events. It is a matter of joy that God does execute all his purposes; for as they are all good and wise, it is desirable tiiat they should be executed. ft would be a calamity if a good plan were not executed. Why then sliould men murmur at the purposes or the decrees of God.'
14. For he performeth the thing tliat is appointed for me. ' I am now meeting only what has been determined by his eternal plan. I know not what is the reason why it was appointed; but I see that God had resolved to do it, and that it is vain to resist him.' So when we suffer, we may say the same thing. It is not by chance or hap-hazard that we arc afflicted; it is because God has " appointed " that it should be so. It is not by passion or caprice on his part; not by sudden anger or wrath; but it is because he had determined to do it as a part of liis eternal plan. It is much, when we are afflicted, to be al)le to make this reflection. I had rather be afflicted, feeling that it is thr appointment of God, than feeling that it is by chance or hap-hazard. I had rather think that it is a part of a plan calmly and deliberately formed by God, than that it is the result of some unexpected and uncontrollable cause. In the one case, I see that
15 Therefore am I troubled at his presence: when I consider, I am afraid * of him.
mind and thought and plan have been employed, and I infer that there is a reason for it, thongli I cannot see it; in the other, I can see no proof of reason or of wisdom, and my miiul finds no rest. The doctrine ot divine purposes or decrees, therefore, is etuinently adapted to give consolation to a sufferer. I had infinitely rather be under the operation of a plan or decree where there 7nay be a reason fi>r all that is done, though I cannot see it, than to feel that I am subject to the tossings of blind chance, where there can possibly be no reason. U ^nd many such things are with him. The purpose does not pertain to nic alone. It is a part of a great plan which extends to others — to ail things. He is executing his plans around nie, and I should not complain that in the development of his vast purposes I am included, and that I suffer. The idea seems to be this, that Job found consolation in the belief that he was not alone in these circumstances; that he had not been marked out and selected as a speci:il object of divine displeasure. Others had suffered in like manner. There were many cases just like his own, and why should he complain.■" If 1 felt that there was special displeasure against me; that no others were treated in the same way, it would make afflictions ir uch more difficult to bear. But when 1 feel that there is an eternal plan wliich embraces all, and thai I only con^e in for my sh4re, in common with others, of the calamities which ar judged necessary for the world, I can bear them with much more ease and patience.
15. Therefore am I troubled at his presence. The doctrine of- divine purposes and decrees is fitted to impress the mind icith aice. So vast are the plans of God; so uncertain to us is it what will be developed next; so
16 For God maketh my heart soft, and the Almighty troubleth
impossible is it to resist God vvlien he comes forth to execute his plans, tiiat they fill the mind with reverence and fear. And this is one of the objects for which the doctrine is»revealed. It is designed to rebuke the soul that is filled with flippancy and self-conceit; to impress the heart with adoring views of God, and to secure a proper reverence for his government. Not knowing what may be the next development of his plan, the mind should be in a state of holy fear — yet ready to submit and bow in whatever aspect his purposes may be made known. A Being, who lias an eternal plan, and who is able to accomplish all that he purposes, and who makes known none of his dealings beforehand, should be an object of veneration and fear. It will not be the sams hind of dreadful fear which v/e would have of one who had almighty power, but who had no plan of any kind, but profound veneration for one who is infinitely wise as well as almighty. The fear of an Almighty Being, who has an eternal plan, which we cannot doubt is wise, though it is inscrutable to us, is a fear mingled with confidence; it is awe leading to the profoundest veneration. His eternal counsels may take away our comforts, but they are right; his coming forth may fill us with awe, but we shall -n cnerate and love him. TI When I coin-der. When I endeavor to understand liis dealings; or when I think closely on them. IT I am afraid of hn. This would he the efiect on an^ mind. A man that will sit down ulone and
17 Because I was not cut off before the darkness, ncit]ii:r hath he covered the darkness from m^ face.
think of God, and on his vast plans, will see that there is abundant occasion to be in awe before liim.
16. For God vialeth my heart soft That is, faint. He takes away my strength. Comp. Notes on Isa. vii 4. This efiect was produced on Job by the contemplation of the eternal plan and the power of God.
17. Because 1 2cas not cut off before the darkness. Before these calami tics came upon me. Because I wa» not taken away in the midst of prosperityj and while I was enjoying his smiles and the proofs of his love. His trouble is, that he was spared to pass through these trials, and to be treated as if he were one of the worst of men. This is what now perplexes him, and what he cannot understand. He does not know why God had reserved him to treat him as if he were the chief of sinners. II Neither hath he covered the darkness from my face. The word ' neither' is supplied here by our translators, but not improperly. The difficulty with Job was, that God had not hidden this darkness and calamity so that he had not seen it. He could not understand whj', since he was his friend, God had not taken him awa}', so that all should have seen even in his death that he was the friend of God. This feeling is not perliaps, very uncommon among those who are called to pass through trials They do not understand why they were reserved to these sufferings, and why God did not take them away before the billows of calamity rolled over them.
IIY, seeing times are not hidden from the Ahnighty,
'' Wlicreforc are not doomdays kept by tlio Almighty, Po that Ills offenders may eye his peiiods?"
" Wliy are not times of punishment reserved by the Aliriglity, And why do not they, who regard him, see liis judgments?"
.Trroine, " Times arc not hidden from the Ahnighty; but they who know him are ignorant of his days." The LXX, " But why have set linips — u)uai — escaped tlie notice — \'uiO<)f — of the Ahiiigiity, and the wirlied transgressed all bounds? The word C^rn"^ here translated times, is rendered by the Chaldee (!^^?'=3^) set times, times appointed for an assembly or a trial, beforehand designated for any purpose. The Hebrew word properly means, set time, fit and proper times; and in tlie plural, as here used, means seasons. Est. i. 13. 1 Chron. xii. 32; and then vicissitudes of things, fortunes, destinies. I's xxxi. 16. 1 Chron. xxix. 30. Here it means, probably, the vicissitudes of tilings, or what actually occurs. All ciianges are known to God. He sees good and bad times; he sees the rlianges that take place among men. And since he sees all this. Job asks, with concern, Why is it that God does not come fortii to deal with men according to their true character.' That this was the fact, he proceeds to sliow farther in illustration of the position which he had maintained in ( ii. xxi, by specifying a number of additional cases where the wicked undeniably prospered. It was this wliich perplexed him so much, for he did not doubt that their conduct do they that know him not see hi.s days 1 was clearly known to God. If their conduct had been unknown to God, it would not have been a matter of surprise that they should go unpunished. Butsince all their ways were clearly seen by him, it might wel. excite inquiry wJiy they wore permitted thus to prosper. He believed that they were reserved to a future day of wrath, ch. xxi. 30, ch. xxiv 23, 24. Tliey would be punished in due time, but it was not a fact as his friends alleged, that they were punished in iJiis life according to their deeds. IT Do they that knoio kirn " His true friends; the pious. 1! v\oi see his days. The days of his wrath, or the day when he punishes the wicked. Why are they not permitted to see him come fortli to take vengeance on his fons.^ The phrase '■his days' means the days when God would come forth to jjunish his enemies. They are called 'his days,' because at that time God would be the prominent object that would excite attention. They would be days when he would manifest himself in a manner so remarkable as to characterize the period. Tims the day of judgment is called tlu; day ' of the Son of ]\Ian,' or 'his day' (Luke xvii. 24), because at tiial time the Lord Jesus will be the i)roniinent and glorious object that shall give character to the day. The question Jiere seems fo have been asked by Job mainly to call attention to the fact which lie proceeds to illustrate. The fact wa.s undeniable Job did 7iot maintain, as Eliphaz bad charged on him (ch. xxii. 12-14) that the reason why God did no punisli them was, that he could no see their deeds. He admitted mos fully that God did sec them, and iin
2 >S^oMje remove the land-marks; I the way; the poor of tlie earth they violently take away flocks, j hide themselves together.
and feed ' thereof. \ 5 Behold, as wild asses in the
3 They drive away the ass of j desert, go they forth to their the fatherless, they take " the work, rising betimes for a prey
4 They turn the needy out of
derstood all that they did. In this they were agreed. Shiee this was so, the question was why the wicked were spared, and lived in prosperity. The fact that it was so, Job affirms. The reason wliy it was so, was the subject of inquiry now. This was perplexing, and Job could solve it only by referring to what was to come iiereafter.
2. Some remove the land-marks. Land-marks are pillars or stones set up to mark the boundaries of a farm. To remove them, by carrying them on to the land of another, was an act of dishonesty and robbery — since it was only by marks that the extent of a man's property could be known. Fences were uncommon; the art of surveying was not well understood, and deeds describing land were probably unknown also, and their whole dependence, therefore, was on the stones that were erected to mark the boundaries of a lot or farm. As it was not difficult to reuiove them, it became a matter of special importance to guard against it, and to make it a crime of magnitude. Accordingly, it was forbidden in the strictest manner in the law of Moses. " Cursed be he that removeth his neighbor's land-mark." Deut. xxvii. IG. Comp. Dent, xix 14. Prov. xxii. 28, xxiii. 10. If And feed thereof Marg. " or, them." The margin is correct. The meaning is, that they drive off the flocks of others, and pasture them; that is, they are at no pains to conceal wliat tiiey do, but mingle them with their own herds, and feed them as if they were their own. If they drove them away to kill, and renic^ved them wholly from visw, it the wilderness yiddtth food for them and for their children.
would be less shameful than to keep and claim them as their own, and to make the robbery so public.
3. They drive away the ass of the fatherless. Of the orphan, who cannot protect himself, and whose only property may consist in this useful animal. Injury done to an orphan is always regarded as a crime of peculiar magnitude, for they are unable to protect themselves. See Notes, ch. xxii. 9. ir They take the widow's oz for a pledge. See Notes, ch. xxii 6. The widow was dependent on her ox to till the ground, and hence the crime of taking it away in pledge for the payment of a debt.
4. They turn the needy out of the way. They crowd the poor out of the path, and thus oppress and injure them. They do not allow them the advantages of the highway. 'I llie poor of the earth hide themselves together. For fear of the rich and mighty man. Driven from the society of the rich, without their patronage and friendship, they are obliged to associate together, and find in the wicked man neither j)rotector nor friend. And yet the proud oppressor is not punished.
5. Behold, as 7cild asses in the desert. In regard to the wild ass, see Notes on ch. vi. 5. Schulten.«, Good, Noyes, and Wemy.ss, understand this, not as referring to the haughty tyrants themselves, but to the oppressed and needy wretches whom they had driven from societ}', and compelled to seek a precarious subsistence, like the wild ass, in the desert. They suppose that the meaning is, that these outcasts go to their daily toil seeking roots and vegetable! in the
0 They reap every one his ' corn ill the tield,;uid "they gusher the viiitngc of the wicked.
7 They cause tlie naked to lodge without clothing, that they
desert for a subsistence, hke wild animals. But it seems to me that tiie reference is rather to another class of wicked men: to the wandering tribes that live by jilunder — who roam through the deserts, and live an unrestrained and a lawless life, like wild animals. The wild ass is distinguished for its fieetness, and the comparison liere turns principally on this fut. These marauders move rapidly from place to place, make their assault suddeiily and unexpectedly, and, having plundered the traveller, or the caravan, as suddenly disappear. They have no home, cultivate no land, and keep no flocks. Tiie only objection to this interpretation is, that the wild ass is not a beast of prey. But, in reply to this, it may be said, lliat the comparison does not depend on that, but on the fact that they resemble those animals in their lawless habits of life. See IVotes on ch..\i. 12, xxxix. 5. U Go tlieij forth to their icork. To their employment — to wit, plunder. TI Rising betimes. Rising early. It is a custom of the Orientals 3very where to rise by break of day. In journeys, they usually rise long before day, and travel much in the night, and during the heat of the day they rest. As caravans often travelled early, plunderers would rise early, also, to meet them. IT For a prey. For plunder — the business of their lives. U The wilderness. The desert, for so the word wilderness is used in the Scriptures. See Notes on Isa. XXXV. 1. Matth. iii. 1. IT Yieldeth food. To wit, by plunder. They obtain Fubsistence for themselves and thei? iaaiilies by plundering the caravaPii <.f the desert. The idea of Job ii, ihat they are seen by God, and yet tl"-i llicy are suftered to roam at large.
have no covering in the cold.
8 They are wet with the shower.s of the mountains, and embrace " the rock for want of a shelter.
6- Theij reap every one his corn. Marg. mingled corn, or dredge. The word here used (-'''?3) denotes, properly, meslin, mixed jjrovender, made up of various kinds of grain, as of barley, vetches, etc., prepared for cattle. See Notes on Isa. xxx. 24. IT In the field. They break in upon the fields of others, and rob them of their grain, instead of cultivating the earth themselves. So it is rendered by Jerome — Agrum non suum demerunt; et vineam ejus, quem vi oppresserint vindcmiant. The LXX render it " A field, not their own, they reap down before the time — ttoo woaq. n Theij gather the vintage of the wicked. Marg. the icickcd gather the vintage. Rather, tiiey gather the vintage of the oppressor. It is not the vintage of honest industry; not a harvest which is the result of their own labor, but of plunder. They live by depredations on others. This is descriptive of those who support themselves by robbery.
7. Theij cause the naked to lodge zvithout clothing. They strip otiiers of their clothing, and leave them destitute. IT That they have no covering in the cold. All travellers toll us, that though the day is intensely hot in the deserts of Arabia, yet tlie nights are often intensely cold. Hence, the sufferings of those who are plundered, and" who have nothing to defend themselves from the cold air of the night.
8. They are wet tcith the showers of the mountains. That is, the poor persons, or the travellers, whom they have robbed. Hills collect the clouds, and showers seem to pour down from tiie mountains. These showers often collect and pour down so suddenly that there is scarcely time to seek a
0 Tbey pluck the fatherless from tl:e breast, and take a pledge of the poor.
lU Tliey cause liim to go naked without clothing, and they shelter. IT Jind embrace the rock for want of a shelter. Take refuge beneath a projecting rock. The robbers drive them away from their Jiomcs, or plunder them of their tents, and leave them to find a shelter from the storm, or at night, beneath a rock. This agrees exactly with what Niebuhr says of the wandering Arabs near Mount Sinai: " Those who cannot afford a tent, spread out a cloth upon four or six stakes; and others spread their cloth near a tree, or endeavor to shelter themselves from the heat and the rain in the cavities of tiie rocks. Reisebeschreib. i. Th. s. 233.
9. They pluck the fatherless from the breast. That is, they steal away unprotected children, and sell them, or make slaves of them for their own use. If this is the correct interpretation, then there existed at that time, what has existed since, so much to the disgrace of mankind, the custom of kidnapping children, and bearing them away to be sold as slaves. Slavery existed in early ages; and it must have been in some such way that slaves were procured. The wonder of Job is, that such men were permitted to live — that God did not come forth and punish them. The fact still exists, and the ground of wonder is not diminished. Africa bleeds under.wrongs of this kind; and the vengeance of heaven seems to sleep, though the child is torn away from its mother, and conveyed, amid many horrors, to a distant land, to wear out life in hopeless servitude. II And take a pledge of the poor. Take that, therefore, which is necessary for the comfort of the poor, and retain it, so that they cannot enjoy its use. See IVotes on ch, xxii. 6.