Notes on the Old and New Testaments

take away the sheaf from the hungry;

1 1 Which made oil -within their walls, and tread thrir winepresses, and suffer thirst.

this is, that tlie hungry- are compelled to bear the sheaf for the rich without being allowed to satisfy their hunger from it. Moses commanded that even the ox should not be muzzled that trod out the corn (Deut. x.w. 4); but here was more aggravated cruelty than that would be, in compelling men to bear the sheaf of the harvest without allowing tlrem even to satisfy their hunger. This is an instance of the cruelty which Job says was actually practised on the earlli, and yet God did not interpose to punish it.

11. Which made oil within their walls. Or rather, they compel them to express oil within their walls. The word ^"i"^"!^-, rendered ' made oil,' is from ^^1^, to shine, to give light; and hence the derivatives of the word are used to denote liglit, and then oil, and thence the word comes to denote to press out oil for the purpose of light. Oil was "obtained for this purpose from olives by pressing them, and the idea here is, that the jjoor were compelled to engage in this service for others without compensation. The expression ' within their walls,' means probably within the walls of the rich; that is, within the inclosures where such presses wore erected. They were taken away from their homes; compelled to toil for others; and confined for this purpose within inclosures erected for the purpose of expressing oil. Some have proposed to read this passage, "Between their walls they make then) toil at noonday;'' as if it referred to the cruelty of causing them to labor in the sweUering heat of the sun. But the former interpretation is the most common, and best agrees with the usual meaning of tiie word, and with tiie connection. IT And tread ibe'iv icine-presscs and siif

12 Men groun from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to t/ir/ii.

fer thirst. TIkv compel tlu'in to tread out tlioir grsipes without allowing them to slake tlieir thirst from the wine. Such a treatment would, of course, bo cruel oppression. A similar description is given by Addison in his letter from Italy:

II povreo Abitante mira indarno II rosoggianto Arancio e'l piiigue grano, C'rescer (iolente ei mira ed oli, e vini, E do mirti odorar 1' ombra si sdegna. In mezzo alia Botita della Natura Maledetto lauguisce, e deatro a cariche Di vino vigne muore per la seto.

" The poor inhabitant beholds in vain The reddening orange and the swelling

grain; Joyless lie sees the growing oils and wines, Aud in the myrtle's fragrant shade repines; Star\es, in the midst of nature's bounty curst, * And in the loaden vineyard dies for thirst."

12. Men groan from out of the city. The evident meaning of this is, that the sorrows caused by oppression were not confined to the deserts and to solitary places; were not seen only where the wandering freebooter seized upon the traveller, or in the comparatively unfrequented places in the country where the poor were compelled to labor in the vvine-presscs and the olive-presses of others, but that they extended to cities also. In what way this oppression in cities was practised. Job does not specify. It might be by the sudden descent upon an unsuspecting city, of hordes of freebooters, who robbed and murdered the inhabitants, and then fled, or it might be by internal oppression, as of the rich over the poor, or of masters over their slaves. The idea which Job seems to wish to convey IS, that oppression abounded. The earth was full of violence. It was in every place, in the city and the country, and yet God did not in fact come fortii to meet and punish the oppress-

13 They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof

or as he deserved. There would be instances of oppression and cruelty enough occurring in all cities to justify all that Job here says, especially in ancient times, when cities were under the control of tyrants. The word which is translated vicn here is ^'^r'^^ wliich is not the usual term to denote men. This word is derived from r^ns, to die; and hence there may be here the notion of mortals, or of the dying., who utter these groans. TI And the soul of the wounded crieth out. This expression appears as if Job referred to some acts of violence done by robbers, and perhaps the whole description is intended to apply to the sufferings caused by the sudden descent of a band of marauders upon the unsuspecting and slumbering inhabitants of a city. IT Yet God layeth not folly to them. The word rendered folly (n^SPl) means folly; and thence also wickedness. If this reading is to be retained, the passage means that God does not lay to heart, that is, does not regard their folly or wickedness. He suffers it to pass without punishing it. Cornp. Acts xvii. 30. But the same word, by a change of the points, (t^i:Sri), means prayer; and many have supposed that it means, that God does not regard the prayer or cry of those who are thus oppressed. This, in itself, would make good sense, but the former rendering agrees better with the connection. The object of Job is not to show that God does not regard the cry of the afflicted, but that he does not interpose to punish those who are tyrants and oppressors. 13. They are of those that rebel against the light. That is, they hate the light. Cornp. John iii. 20. It is unpleasant to them, and they perform their deeds in the night. Job here commences a reference to another

14 The " murderer rising with the light killeth the poor and needy, and in the night is as a thief.

15 The eye also of the adulterer vvaiteth for the twilight, '

chiss of wicked persons — those wlio perform their deeds in the darkness of tlie night; and he shows that the same thing is true of them as of those who commit crimes in open day, that God does not interpose directly to punish them. They are suffered to live in prosperity. Tliis should be rendered, ' Others hate the light;' or, ' There are those also wl)o are rebellious against the light." There is great force in the declaration, that those who perform deeds of wickedness in the night are rebels against the light of day. IT They knoto not the icays thereof. They do not see it. They work in the night. IT A''or abide in the paths thereof. In the paths that the light makes. They seek out paths on which the light does not shine

14. The murderer. One of the instances referred to in the previous verse of those who perform their deeds in darkness. IT Rising with the light. Heb. nixb. Vulg. JV/«na prinno — in the earliest twilight. The meaning is, that he does it very early; by daybreak. It is not in open (?ay, but a* the earliest dawn. II Killeth the poor aiid needy. Those who are so poor and needy that they are obliged to rise early and go forth to llieir toil. There is a double aggravation— the crime of murder itself, and the fact that it is committed on those who are under a necessity of going forth at that early hour to their labor. TT Jind in the night is as a \ thief. The same man. Theft is usually committed under cover of the night. The idea of Job is, that though these crimes cannot escape the notice of God, yet that he does not interpose to punish those who

saying no eye shall see me: and ' disguiseth his face.

1(3 In the dark they dig through houses, ichicli they had marked for themselves in the day-time: they " know not the light.

committed them. A striking incidental illustration of the fact stated here, occurred in the journey of Messrs. Robinson and Smith, on their way from Akabah to Jerusalem. After retiring to rest one night, they were aroused by a sudden noise; and they apprehended an attack by robbers. "Our Arabs," says Dr. R., " were evidently alarmed. They said, if thieves, they would steal upon us at midnight; if robbers., they icould come down upon us towards morning.''^ Bibl. Research, i. 270. It would seem, therefore, that there was some settled time or order in which they ' are accustomed to commit their various depredations.

15. The eye also of the adulterer loaiteth for the twilight. Conip. the description in Prov. vii. 8,!), " He went the way to her house; in the twilight, in the evening, in the black and dark night." U ^nd disguiseth his face Marg. settcth his face in secret. The meaning is, that he put a mask on his face, lest he should be recognized. So Juvenal, Sat. viii. 144, as quoted by Noyes:

These deeds of wickedness were then performed in the night, as they arc still; and yet, though the eye of God beheld them, lie did not punish them. The meaning of Job is, that men were allowed to commit the blackest crimes, but that God did not come forth to cut them ofl'.

16. In the dark they dig through houses. This refers, probably, to another class of wicked persons. The adulterer steals forth in the night, but it is not liis way to ' dig' into houses. But the persons here refei red to are robbers;, wlio conceal tiiemsclves by tluy, and who at night secretly enter houses for plunder. Tlie phrase ' dig throiigli' probably lias reference to the fact that liouses were made of clay, or of bricks dried in tiie sun — a species of mud cottages, and whose walls, therefore, could be easily penetrated. In the East, nearly ail the houses are made of unburnt brii'l<, and tliere is little ditficulty in making a liole in the wall large enough to admit the human body. Comp Ezek. xii. 7. In Bengal, says Mr. Ward, it is common for thieves to dig through the walls of hou.ses made of mud, or under the housefloors, which are made merely of earth, and enter thus into the dwellings while the inmates are asleep. RosenmOller's Alte u. neue Morgenland in loc. The following cut will furnish a good illustration of such a house:

IT Wliich they had marhe.d for themselves in the day-time. According to this translation the idea would be, that in the day-time they carefully observed houses, and saw where an entrance might be effected. But tins interpretation seems contrary to the general sense of the passage. It is said that they avoid the light, and that the night is the time for accom-

17 For the morning is to them even as the shadow of death; if one know ihctn, they arc in the terrors " of the sliadow of death.

plishing their purposes. Probably, therefore, the nieiining of this passage is, 'in the chiy time they sliut themselves up.' So it is rendered by Gesenius, RosenmilUer, Noyes, and others. The word here used, and rendered '■marked^ (SHtl), nieanft io 5e«/, to seal up; and hence the idea of shutting up, or making fast. See Notes on Job ix. 7. Isa. viii. 17. Hence it may mean to shut up dose^ as if one was locked in; and the idea iiere is, tiiat in the day-time they shut themselves up close in their places of concealment, and went forth ID their depredations in the night. t Tlicy knoio not the light. They do not see the light. They do all their work in the dark.

17. For the morning is to them even as the shadow of death. They dread tlie light as one docs usually the deepest darkness. The morning or light would reveal their deeds of wickedness, and they therefore avoid it. Tf.45 the shadoio of death. As the deepest darkness. See Notes on cji. iii. 5. ^ //"one Aho/o them. If they are lecog.iiized. Or, more probably, this means 'they' i. e. each one of tlicm * are familiar with the terrors of the shadow of death,' or with the deepest darkness. By this rendering the common signification of the worcl ("I'^S"!) will be retained, and the translation will accord with the general sense of tlie jiassage. The meaning is, that they are familiar wiih tiie blackest night. They do not dread it. They diead only the light of day. To others the darkness is terrible; to them it is familiar. The word rendered ' shadow of death' in the latter \rav\. of this verse, is the same as in the former. It may mean in both places the gloomy night that resembles the shadow of death. Such

18 He is swift as the waters; their portion is cursed in the. earth: he beholdeth not the waj of the vineyards.

a night is ' terrible' to most men; t% them it is familiar, and they feel se cure only when its deep shades arj round about them.

18. He is sinift as the waters. Noye» renders this, " They are as swifi, as the skiff upon the waters." Dr Good, " Miserable is this man upor The waters " Wemyss, " Such should be as foam upon the waters." Lb Clerc says that there is scarcely an^ passage of the Scriptures more ob scure than this, and the variety o' rendering adopted will show at once the perplexity of expositors. RosenmilUer supposes that the particle of comparison (3) is to be understood, and that the meaning is, ' he is as a light thing upon the waters;' and this probably expresses the true sense. It is a comparison of the thief with a light boat, or any other light thing that moves gently cm the face of the water, and that glides along without noise. So gently and noiselessly does the thief glide along in the dark. He is rapid in his motion, but he is still. It is not uncommon to describe one who is about to commit crime in the night;is moving noiselessly along, and as taking every precaution that the utmost silence should be preserved. So Macbeth, when about to commit murder, soliloquizes:

Now o'er llie one half world

Nature seems dead,

And withcrtd murdor, Alarum'd by liis sentinel, the wolf, Who's howi'd his watch, thus with his stealthy

design Moves like a ghost.

Thou sure and firm-set earth, Hear not my steps, which way they walk, for fear The very stones prate of my whercahout.

I do not know, however, that this comparison of a thief, wiih a light

19 Drought and heat ' consume the snow-waters; so doth

object on the w;itcrs, is to be found any where else, but it is one of groat beauty. The word rendered ' swift ' (5|?) may denote either that which is swift, or that which is light. In Isa. XXX. 16, it is ajiplicd to a fleet horse. Here it may be rendered, ' He is as a light thing upon the face of the waters.' 11 Their portion is cursed in the earth. That is, their manner of life, their way of obtaining a livelihood, is deserving of execration. The result of humble toil and honest labor may be said to be blessed; but not the property which they acquire. RoseniniiUer and Noyes, however, suppose that the word ' portion ' here refers to their habitation, and that the idea is, they have their dwelling in wild and uncultivated places; they live in places that are cursed by sterility and barrenness. The Hebrew will bear either construction. The word lot, as it is commonly understood by us, may perhaps embrace both ideas. 'Theirs is a cursed lot on earth.' M'' He heholdeth not the way of the vineyards. That is, they do not spend their lives in cultivating them, nor do they derive a subsistence from them. They live by plunder, and their abodes are in wild retreats, far away from quiet and civilized society. The object seems to be to describe marauders, who make a sudden descent at night on the possessions of others, and who have their dwellings far away from fields that are covered with the fruits of cultivation.

19. Drought and heat consume the snoic-watcrs. Marg. violently take. See Notes on ch. vi. 17. The word rendered 'consume,' and in the margin 'violently take' (^''T?'?), means properly to strip off", as skin from the flesh; and then to pluck or tear away by force; to strip, to spoil, to rob. The meaning here is, that the heat seems to seize and carry the grave those ivhich have s'luned.

away the snow waters — to bear thera ott", as a plunderer does spoil. There is much poetic beauty in this image Tlie ' snow-waters ' here mean the waters that are produced by the melting of the snow on the hills, and which swell the rivulets in the vallies below. Those waters. Job says, are borne along in rivulets over the burning sands, until the drought and heat absorb them all, and they vanish away. See the beautiful description of this which Job gives in ch. vi. 15-18. Those waters vanish away silently and gently. The stream becomes smaller and smaller as it winds along in the desert, until it all disappears. So Job says it is with these wicked men whom he is describing. Instead of being violently cut ofl^"; instead of being hurried out of life by some sudden and dreadful judgment, as his friends maintained, they were suff'ered to linger on calmly and peaceably — as the stream glides on gently in the desert — until they quietly disappear by death — as the waters sink gently in the sands or evaporate in the air. The whole description is that of a peaceful death as contradistinguisiied from one of violence. IT So doth the grave those who have sinned. There is a wonderful terseness and energy in the original words here, which is very feebly expressed by our translation. The Hebrew is (IXIsn biwSttJ) ' the grave, they have sinned.' The sense is correctly expressed in the common version. The meaning is, that they who have sinned die in the same quiet and gentle manner with which waters vanish in the desert. By those who have sinned, Job means those to whom he had just referred — robbers, adulterers, murderers, &c, and the sense of the whole is, that they died a calm and peaceful death. See JVotes on ch. xxi. 13, where he advances the same sentimcTit a."* here.

20 The womb shall forget him; the worm shall feed sweetly on him; he shall be no more " remembered; and wickedness shall be broken as a tree.

29. The womb shall forget him. His mother who bare him shall forget him. The idea here seems to be, that he sliall fade out of the memory, just as other persons do. He shall not be overtaken with any disgraceful punishment, thus giving occasion to remember him by a death of ignominy. At first view it would seem to be a calamity to be soon forgotten by a mother; but if the above interpretation be correct, then it me^s that the condition of his death would be such that there would be no occasion for a mother to remember him with sorrow and shame, as she would one who was ignominiously executed for his crimes. This interpretation was proposed by Mercer, and has been adopted by RosenmilUer, Noyes, and others. It accords with tiie general scope of the passage, and is j)robably correct. Various other interpretations, however, have been proposed, which may be seen in Good, and in the Critici Sacri. IT The worm shall feed siceetly on him. As on others. He shall die and be buried in the usual manner. He shall lie quietly in the grave, and there return to his native dust. He shall not be suspended on a gibbet, or torn and devoured by wild beasts; but liis death and burial shall be peaceful and calm. See Notes on ch. xxi. 26, xix. 26. H He shall he no more rememhcrcd. As having been a man of eminent guilt, or as ignominiously punished. The meaning is, that there is nothing marked and distinguishing in his deaUi. There is no peculiar manifestation of the divine displeasure. There is some truth in this, tliat the wicked cease to be remembered. ]\Icn hasten to forget them; and hav- \n" done no good that makes them

21 He evil-entreateth the barren that beareth not, and doeth not good to the widow.

22 Hedraweth also the mighty with his power: he riseth up, ' and no inan is sure of life.

the objects of grateful reminiscence, their memory fades away. This, so far from being a calamity and a curse. Job regards as a favor. It would be a calamity to be remembered as a bad man, and as having died an ignominious death. H Jlnd zoickcdncss shall he. broken as a tree. Evil here or icickcdncss (i^^^?) means an evil or wicked man. The idea seems to be, that such a man would die as a tree that is stripped of its leaves and branches is broken down. He is not like a green tree that is violently torn up by the roots in a storm, or twisted oft' in a tempest, but like a dry tree that begins to decay, and that falls down gently by its own weij^ht. It lives to be old, and then quietly sinks on the ground and dies. So Job says it is with the wicked. They are not swept away by the divine judgments, as the trees of the forest are torn up by tiie roots or twisted off by the tornado.

21. ITe evil-entreateth the barren. The woman who has no childrt;n to comfort or support her. He increases her calamity by acts of cruelty and oppression. To be without children, as is well known, was regarded, in the patriarchal ages, as a great calamity. IT.4nrf doeth not good to the widow. See Notesonch. xxiv.3. Notwithstanding all this, he is permitted to live in prosperity, and to die witliout any visible tokens of the divine displeasure.

22. He draweth also the mighttj ipith his 2)0icer. The word here rendered draweth (T)^^), means to draw; and then, to lay hold of, to take, to take away, and, hence, to remove, to destroy. Ps. xxviii. 3, Ezok. xxii. 20. The idea hern seems to be, that his

23 Though it be given him to he in safety, whereon he resteth; yet his ° eyes arc upon their ways.

acts of oppression and cruelty were not confined to the poor and tlie defenceless. Even the great and tlie iniglity were also exposed, and he spared none. No one was safe, and no rights could be regarded as secure. The ciiaractcr here described is one that pertains to a tyrant, or a conqueror, and Job probably meant to describe some such mighty man, who was regardless alike of the rights of the high and the low. U He riscth tip. When he rises up; that is, when he enters on an enterprise, or goes forth to accomplish his wicked purposes. If JJnd no man is sure of life. From the dread of him even the great and mighty have no security. This language will well ^escribe the character of an Oriental despot. Having absolute power, no man, not even the highest in rank, can feel that his life is safe if the monarch becomes in any way offended. Yet, Job says that even such a despot was permitted to live in prosperity, and to die without any remarkable proof of the divine di.spleasure.

23. Though it he given him to be in safctij. Tliat is, God gives him safety. The name God is often understood, or not expressed. The meaning is, that God gives this wicked man, or oppressor, safety. He is permitted to live a life of security and tranquillity. Tl Whereon he resteth. Or, rather, 'And he is sustained, or upheld' — (""-;'?';;• The meaning is, that he is sustained or upheld by God. IT Yet Ins eyes are upon their icays. ' And the eyes of God are upon the ways of such men.' That is, God guards and defends them. He seems to smile upon them, and to prosper all their enterprises.

24. Theif are. exalted for a little ti-h/le This was the proposition which Job was maintaining. His

24 They are exalted for a little * while, but are ' gone and brought low; they are taken "out of the way as all other, and

friends affirmed that the wicked were punished for their sins in this life, and that great crimes would soon meet with great calamities. This Job denies, and says that the fact was, that they were " exalted." Yet he knew that it was to be but for a little time, and he believed that they would, at no distant period, receive the proper reward of their deeds. He maintains, however, that their death might be tranquil and easy, and that no extraordinary proof of the divine displeasure would be perceived in the manner of their departure. II But are gone and brought loic. Marg. not. Heb. ^35"'S>?'1 — "and are not." Comp. Gen. xlii. 13. " The youngest is this day with our father, and one is not." Gen. xxxvii. 30. "The child is not, and I, whither shall I go.'" That is, the child is dead. Comp. the expression Troja fuit. The meaning here is, tiiat they soon disappear, or vanish. IT They are taken out of the loay as all other. They die in the same manner as other men do, and without any extraordinary expressions of the divine displeasure in their death. This was directly contrary to what his friends had maintained. The Hebrew word here ('f?t^) means, to gather., to collect; and is often used in the sense of " gathering to one's fathers," to denote death. 11 Jind cut off as the tops of the ears of cor ti. Of wheat, barley, or similar grain. Corn, in the sense in which the word is commonly used in this country, was not known in the time of Job. The allusion here is to the harvest. When the grain was ripe, it seems they were in the habit of cutting oft" the ears, and not of cutting it near the root, as we do. The body of the stalk was left, and, hence, there is so frequent allusion in the Scriptures

cut off as the tops of the ears of corn.

25 And if it be not 50 now,

to stubble that was burnt. So, in Egypt, the children of Israel were directed to obtain the stubble left in the fields, in making brick, instead of having straw furnished them. The meaning of Job here is, that they would not be taken away by a violent death, or before their time, but that they would be like grain sta.nditig in the field to the time of harvest, and then peacefully gathered. Comp. Ps. Ixxiii. 4.

25 And if it be not so noic, who loill make me a liar? A challenge to any one to prove the contrary to what he had said. Job had now attacked their main position, and had appealed to facts, in defence of what he held. He maintained that, as a matter of fact, the wicked" v^fere prospered, that they often lived to old age, and that they then died a peaceful death, witiioul any direct demonstration of the divine displeasure. He boldly appeals, now, to any one to deny this, or to prove the contrary. The appeal was decisive. The fact was undeniable, and the controversy was closed. Bildad (ch. xxv.) attempts a brief reply, but he does not toucli the question about the facts to which Job had appealed, but utters a few vague and irrelevant proverbial maxims, about the greatness of God, aiid is silent. His proverbs app'Ciar

who will make me a liar, and make my speech nothing worth?

to be exhausted, and the theory which he and his friends had so carefully built up, and in which they had been so confident, was now overthrown Perhaps this was one design of the Holy Spirit, in recording the argument thus far conducted, to show that the tlieory of tiie divine administration, which had been built up with so much care, and which was sustained by so many proverbial maxims, was false. The overthrow of this theory was of sufficient importance to justify this protracted argument, for (],) it was and is of the highest importance that correct views should prevail of the nature of the divine administration; and (2,) it is of especial importance in comforting the afflicted people of God. Job had experienced great aggravation, in his sufferings, from the position which his friends had maintained, and from the arguments which they had been able to adduce, to prove that his sufferings were proof that he was a hj'pocrite. But it is worth all which it has cost; all tiie experience of the afflicted friends of God, and all the pains taken to reveal it, to show that affliction is no certain proof of the divine displeasure, and that important ends may be accomplished by means of trial.

This short reply of liildad closes what the three friends of Job had to say, for Zophar docs not attempt to answer. liiUlad does not attempt to meet the appeals which Job had made to facts, or reply to his arguments. He does not even reproach Job as he and his friends had dono before, or even express his conviction that he was a wicked man. The speech is evidently that of one who felt that he must say smnctMnn-, but who did not know how to meet the coursR of ar^'iiincMit which Job had pursued. He asserts, in a lofty strain, the majesty, dominion, and iiitinilH p-rfection of the Deity, and then repeats the proposition, that in the sight of such a God the whole universe must be regarded as impure. It would seem to be implied that he supposed that Job's arguments went on the supposition that man was pure, and that all that was necessary to be said, was to re-alTirm the impossibility that any should be holy in the sight of God. Many a man, when perplexed willi some view of truth which wholly confounds all his reasoning and sets aside his maxims, but who lacks the ingenuousness to admit the force of the argument adduced, meets a case just as Bildad did. Unconvinced, he adheres to his own opinion; unable to meet the argument, he does not attempt to reply to h, yet feels that he must say something- to show that ho is not silenced. The feebleness of this reply, however, only en onrages Job to utter the triumphant sentiments expressed in the following chapters.

nPHEN answered Bildad tne Sluihite and said, 2 Dominion " and fear are with him; he maketh peace in

2. Dominion and fear are rcith him. That is, God Iims a right to riile^ and he ought to be regarded with reverence. Tlie object of Bildad is to show tluit He is so great and glorious tliat it is impossible tliat man should be regarded as pure in his sight. He begins, therefore, by saying, that he is a Sovereign; that he is clothed with majesty, and that he is worthy of profound veneration. TT Hemaketh peace in his high places. ' High places' here refer to the heavenly worlds. The idea is, that he ];reserves peace and concord among the hosts of heaven. Numerous and mighty as arc the armies of the skies, yet he keeps them in order and in awe. The object is to present an image of the majesty and power of that Being who thus controls a vast number of minds. The phrase does not necessarily imply that there had been variance or strife, and that then God had made peace, but that he preserved or kept them in peace.

3 Is there any number of his armies? and upon whom ' doth not his light arise?

3. Is there any number of his ar- 'inies? The armies of heaven; or the hosts of angelic beings, which are often represented as arranged or marshalh'd into armies. See Notes on Isa. i. 9. The word which is hero used is not the common one which is rendered 'hosts,' (^<^i£i, but is '^l'^?, which iiie.His properly a troop, hand, or army. It may here mean either the constellations often represented as the army whicii God marshals and commands, or it. may mean the angels. IT And upon ichom doth not his light arise? This is designed evidently to show the majesty and glory of God. It refers probably to the light of the sun, as the light which he creates and commands. The idea is, that it pervades all things; that, as controlled by him, it penetrates all places, arid How's over all worlds. Tlie image is a striking and sublime one, and nothing is better fitted to show the majesty and glory of God.

4 IIow then can man be justified " with God? or how can he be clean * that is born of a woman?

5 Behold even to the moon,

4. How then can man he justified with God? See ch. iv. 17, IS, xv. ]5, IG. Instead of meeting tite facts to whicl) Job had appealed, all that Bildad could now do was to repeat what had been said before. It sliows that he felt himself unable to dispose of the argument, and yet that he was not willing to confess that he was vanquished. H Or lioio can he be clean? This sentiment had been expressed by Job himself, ch. xiv. 4. Perhaps Bildad meant now to adopt it as undoubted truth, and to tlirow it back upon Job as worthy of his special attention. It has no bearing on the arguments which Job had advanced, and is utterly irrelevant except as Bildad supposed that the course of argunicnt maintained by Job implied that he supposed himself to be pure.

5. Behold even to the moon, and it shineth not. Or, behold even the moon shineth not. That is, in comparison with God it is dark and obscure. The idea is, that the most beautiful and glorious objects become dim and fide away when compared with him. So Jerome renders it, Ecce lumi etiani iiun splendet. The word here rendered shineth ('"'•l^-) frequently means to pilcli or remove a tent, and is a form of tlie word ^i^.i^ uniformly rendered tent or tabernacle. Some liave supposed that tiie meaning hero is, that even the moon and the stars of heaven — the bright canopy above — were not fit to i'urnish a tent or dwelling for God. But the paraliclism seems to demand the usual interpretation, as meaning that tlie moon and stars faded away before God. The word ^'"]^ derives this meaning, according to Gescnius, from

and it shineth not; yea, the stars are not pure in his sight;

G How much less man, that is a worm, and the son of man, which is a worm?

its relation to the word ^\^, to be clear or brilliant, from the mutual relation of the verbs N2 and ^v'. The Arabic has the same meaning. TI Yea, the stars are not pure in his s.'s'ht- That is, they are not bright in com parison with him. Tlie design is to show the glory of the Most High, and that nothing could be compared with him. See J\otes, ch. iv. 18.

6. How much less man. See cli. iv. 19. Man is here mentioned as a worm; in ch. iv. 19 he is said to dwell in a house of clay and to be crushed before the moth. In both cases the design is to represent him as insignificant in comparison with God. H ^ Mjorm. •^'S']. Seech.vii. 5. The word is commonly applied to such worms as are bred in putridity, and jience the comparison is the more forcible. TI ^'?«(Z the son of man. Another mode of speaking of man. Any one of the children of man is the same. No one of them can be compared with God. Comp. Notes, Matth. i. ]. 11 Which is a icorin. nsbin. Comp. Notes, Isa. i. 18. This word frequently denotes the worm from which the scarlet or crini son color was obtained. It is, however, used to denote the worm that is bred on putrid substances, and is so used here. Comp. Ex. xvi. 20. Isa. xiv. II, Ixvi. 24. It is also applied to a worm that destroys plants. i~>- nali iv. 7. Dcut. xxviii. 39. Hero it means, that man is poor, feelde, powerless. In comparison witii God he is ti crawling worm. All that a said in this chapter is true and beautiful, but it has nothing to do with the subject in debate. Job had appealed to the course of ev<Mits in proof of the trutii of!iis position The true way to meet that was either iO (Iriiy lliat llin facts existed as he alleged, or to show that tliey did not prove vvliat he had adduced them to estahlish. But Bildad did neither; nor did lie ingenuously confess that the argument was against him and his friends. At this stage of the controversy, since they had nothing to reply to what Job had alleged, it would have been honorable in llieni to have acknowledged that they were in error, and to iiave yielded the palm of victory to him. But it requires extraordinary candor and humility to do that;.ind rather than do it, most men would prefer to say soincf/iinff — though it have nothing to do with the case in hand.

In this chapter Job commences a reply to all that had been said by his three friends, and concludes the controversy. At the close of this chapter, it would seem probable, that he paused for Zophar, whose turn came next to speak, but as he said nothing, he resumed his discourse, and continued it to the close of ch. xx.xi.

This chapter consists of two parts. I. In the first part (vs. 1-4), Job begins the reply with sarcasms on his opponent as having oflfored nothing that in reality pertained to the dispute. lie had made gieat pretensions, but he had not in any way met the difficulties of the case. He had not replied at all to his arguments, nor had he done any thing to relieve his mind in its embarrassments. II. In the second part fvs. 5-14) Job liimself enters into a statement of the power and majesty of the Almighty. Ho shows that he could speak in as lofty a styl« of the greatness of God as his friends could. His object in this seems to be, not mersly a trial of skill in the description which was given of God, but to show them that the views which /ec cherished were not produced by any low and grovelling conceptions of God. He had the most exalted ideas of him. He accorded with all that tliey said. He could even go beyond them in his descriptions of the divine majesty and glory. His views about his own character, therefore, were not inconfistent with the most exalted conceptions of the Deity, nor did he regard the most elevated views of God as any proof that lie himself was eminently guilty or hypocritical, as they seemed to suppose. Having thus shown that his views of Cod were quite as exalted as those of his friends, in the next chapter he returns to his argument, and defends the positions which he had before advanced.

2. Hoic hast thou helped him that is irilhout ■power? It has been doubted whether this refers to Job himself, the two friends of Bildad, or to.he Deity. RosenmilUcr. The connection, however, seems to demand that it should be referred to Job himself It is sarcastical. Bildad had come as a friend and comforter. He had, also, in common with Eliphaz and Zophar, taken upon himself the office of teacher and counsellor. He

him that is without power 1 hoiv savest thou the arm that hath no strength?

had regarded Job as manifesting great weakness in his views of God and of his government; as destitute of all strength to bear up aright under trials, and now all that ho had done to aid one so weak was found in the impertinent and irrelevant generalities of his brief sp(!ecii. Job is indignant that One with such pretensions should have said nothing more to the purpose. Herder, however, renders this as if it related wholly to God, and it

3 How liast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is 1

IT Ilow savest thou the arm that liath 710 strength? That is, your remarks are not adapted to invigorate the feeble. He liad come professedly to comfort and support his afflicted friend in his trials. Yet Job asks what there was in his observations that was fitted to produce this eflect.' Instead of declaiming on the majesty and greatness of God, he should have said something that was adapted to relieve an afflicted and a troubled soul. 3. How hast thou coiinsclled liiin that hath no tnisdom? As he had undertaken to give counsel to another, and to suggest views that might be adapted to elevate his mind in his depression, and to console him in his sorrows, he had a right to expect more than he had found in his speech. TI Jlnd how hast thou plentifully declared the thing as it is? The word rendered " the thing as it is " (n^'i'^P) denotes properly a setting upright, uprightness— from "^^"^; then help, deliverance, Job vi. 13; purpose, undertaking, enterprise, Job v. 12; then counsel, wisdom, understanding. Job xi. 6, xii. 16. Here it is svnonymous with reason, wisdom, or truth. Tlie word rendered ' plentifully ' (-"^5^ means ' for nujltitude,' or abundantly, and the sense here is, that Biidad luid made extraordinary pretensions to wisdom., and that this was the result. This shoit, irrelevant speech wa.s all; a speech that communicated

5 Dead things are formed from under tlie waters, ' and the inhabitants thereof.

4. To whom hast thou nttcrea words? Jerome renders this, Qucm docere voluisti? " Whom do you wish to teach.''" The sense is, 'Do you attempt to teach me in sucli a manner, on such a subject.■' Do you take it that I am so ignorant of the perfections of God, that such remarks about him would convey any real instruction.'' TT Jiiid whose spirit eame from thee? That is, by whose spirit didst thou speal<.' ^\'hat claims hast tliou to inspiration, or to the uttering of sentiments beyond what man himself could originate.' The meaning is, that there was nothing remarkable in what he had said that would show tiiat he had been indebted for it either to God or to the wise and good on eartii.

5. Dead things. Job here commences his description of God, to sliow that his views of liis majesty and glory were in no way inferior to those which had been expressed by Biidad, and that what Biidad had said conveyed to him no real information. In this description he far surj)asses Biidad in loftiness of conception, and sublimity of description. Indeed, it may be doubted whether for grandeur this passage is surpassed by any description of the majesty of God in the Bible. Tlie passage iiere has given rise to much discussion, and to a great variet}' of opinion. Our common translation is most feeble, and by no means conve}^ its true force. The ohject of tlic whole jiassage is to assert the universal dominion of God. Biidad had said (ch. xxv.) that the dominion of God extended to the lieavens, and to the armies of tlie skies; that God surpassed in majesty the splendor of the lieaveiily bodiea;

and thai: compared with hitn man was a worm. Job commences his descrijition by saying that the dominion of fiod extended even to the nether world; and that such were his majesty end power that even the shades of tlie mighty dead trembled at his presence, and that hell was all naked before liim. The word C^X5"l — Rcphfiim — so feebly rendered ' dead t/iitiffs,'' means the shades of the dead; the departed spirits that dwell ill Shcol. See the word explained at length in the Notes on Isa. xiv. 9. Tliev are those who have left this world and who have gone down to dwell in the world beneath— the great and migiity conquerors and kings; the illustrious dead of past times, who have left the world and are congregated in the land of Shades. Jerome renders it, gigantes, and the LXX, yfyai'Tfc; — giants; from a common belief tiiat those shades were larger than life. Tlius Lucretius says:

Quip)ie et eniai jam turn divum mortalin sccla. E{;regias aniino facies vigilante videbaiit; / Et magis in somnis, mirando corporis: aucter. * Rer. Nat. ver. 1168.

The word shades here will express the sense, meaning the departed spirits that are assembled in Sheol.

gemunt — groan; Sept., " Arc giants born from beneath the water, and the neighboring places.'"' What idea the authors of that version attached to the passa>je it is difficult to sav. The Hebrew word here used (^^t '^'? i from ^'IH), means to twist, to turn, to he in anguish — as in child-birth; and then it may mean to tremble, quake, be in terror; and tlie idea here seems to be, that the shades of the dead and destruction hath no covering.

were in anguish, or trembled at the awful presence, and under the dominion of God. So Luther render>' it — understanding it of giants — Die Riescn (Ingsten sich untc.r den Was sern. The sense would he well ex pressed, ' The shades of the dead tremble, or are in anguish before liim. They fear his power. They acknowledge his empire.' TI Under the waters. The abode of departed spirits is always in this book placed beneath the ground. But why this abode is placed beneath the icaters, is not apparent. It is usually under the ground, and the entrance to it is by the grave, or by some dark cavern. Comp. Virgil's ^niad. Lib. vi. A diflerent interpretation has been proposed of tliis verse, which seems better to suit the connection. It is to understand the phrase (^''jP'^) ' under,' as meaning simply beneath — 'the shades beneath;' and to regard the word (C'?'?) icaters as connected with llie following member:

" The shades beneath tremble; The waters and the inhabitants thereof."

Thus explained, the passage means that the whole universe is under the control of God, and trembles before him. Sheol and its Shades; the oceans and their inhabitants stand in awe before him. IT Jlnd the inhabitants thereof. Of tlie waters — tlie oceans. The idea is, that the vast inhabitants of the deep all recognize the power of God and tremble before him. This dcscrij)tion accords with that given by the ancient poets of the power and majesty of the gods, and is not less sijblime than any given by them.

6. Hell. Heb. ^IN'JJ, Sheol; Gr. <'t3t]q., Hades. The reference is to the abode of departed spirits — the nether world where the dead were congregated. See Notes on ch. x. 21, 22. It docs not mean here, as the word hell does with us, a place of punishment, but the place where all the

7 He stretcheth oat '' the

dead were supposed to be gathered together. IT Is naked before him. TJiat is, ho looks directly upon that world. It is hidden from us, but not from him. He sees all its inliahitants, knows all their employments, and sways a sceptre over tliem all. "i vSnd destruction. Heb. """'inS, Jlbaddon. Comp. Rev. ix. 11, "And they had a king over them, which is tlie angel of the bottomless pit, whose name in the Hebrew is Abaddon, but in the Greek tongue hath his name Apollyon." The Hebrew word means destruction, and then abyss, or place of destruction, and is evidently given here to the place where departed spirits are supposed to reside. The word in this form occurs only here and in Prov. xv. 11. Ps. Jxxxviii. 11. Job xxvi. 6, in all which places it is rendered destruction. The idea here is, not that this is a place where souls are destroyed, but that it is a place similar to destruction — as if all life, comfort, liglit, and joy, were extinguished. H Hath no covering. There is nothing to conceal it from God. He looks down even on that dark nether world, and sees and knows all tiiat is there. There is a passage somewhat similar to this in Homer, quoted by Longinus as one of unrivalled sublimity, but which by no nitmns surpasses tliis. It occurs in the Iliad, xx. 61-G6:

Deep ill the dismal regions of the dead, Th' infernal monarch reared his horrid head, Leaped from his throne, lest Neptune's arm should lay His dark dominions open to the day. And [)our in liglit on Pluto's drear abodes, Abhorred by men, and dreadful e'en to gods. Pope.

7. lie strt tchelh out the north. This whole passage is particularly interesting as giving a view of the cosmology which jirevailed in those early times. Indeed, as has been before remarked, this poem, apart from every other north over the empty place, and h.augeth the earth upon uuthinor, consideration, is of great value for disclosing to us the prevailing views on tlie subjects of astronomy, geography, and many of the arts, at a much earlier period than we have an account of them elsewhere. The word north here denotes (he heavens as they aj)pear to revolve around the pole, and which seem to be stretched out as a curtain. The heavens arc often represented as a veil, an expanse, a curtain, or a tent. See Notes on Isa. xxxiv. 4, xl. 22. U Over the empty place. ^ri'n~P3, Upon emptiness, or nothing. That is, without any thing to support it. The word here used (^ilF)j is one of those employed Gen. i. 2, "And the earth was without form and void." But it seems here to mean emptiness, nothing. The north is stretched out and sustained by tlie mere power of God. IT And hangeth the earth upon nothing. It has nothing to support it. So Milton:

" And earth self-balanced from her centre hung."

There is no certain evidence hero that Job was acquainted with tlio globular form of the earth, and with its diurnal and annual revolutions. But it is clear that he regarded it as not resting on any foundation or support; as lying on the vacant air, and kept there by the power of God. The Chaldee Paraphrast, in order to explain this, as that Paraphrase often does, adds the word waters. ' He hangeth the earth ^"l"^ ^'})t'?. upon the waters, with no one to sustain it.' The sentiment here expressed by Job was probably the common opinion of his time. It occurs also in Lucretius:

Terraquo ut in media mundi regione quiescal Evancscere pauUatim, ct decrescere, pondu.s Convenit; atque aliainiiaturamsubter habere, Et ineuente aevo conjunctam atquo uniter np

tam Partibus aeriis mundi, qii/lius insita vivit Propterea, non est oneri, nequo d?priMiit au

8 lie biiifleth up " the waters

ITt sua quoiquo boinini nullo sunt pondero

membra, Nee caput est oneri oollo, nee doiiique totum Corporus in poilibus pondus sentimua iiiessc. V 535.

In this jKissage the sense is, that the earth is self-sustained; that it is no burden, or that no one part is burdensome to another— as in man the limbs are not burdensome, the head is not licavy, nor the whole frame burdensome to the feet. So, again, Lucretius says, ii. 602:

^''!*"5'7''''^''''^ Grajum docti cecinere poeta", Acris in spatio magnam pendere — Tellurem, neque posse in lerra sistere terram.

" in ether poised she hangs

Unpropt by earth beneath.'

Ponderibus librata suis.

Terra pilae similis, nullo fulcimine nixa, /Ere subjecto tam grave pendet onus.

From passages like this occurring occasionally in the classic writers, it is evident that the true figure of the earth had early engaged the attention of men, and that occasionally the truth on this subject was before their minds, though it was neitiier wrought into a system nor sustained then by sufficient evidence to make it an article of established belief. The description liere given is appropriate now; and had Job understood all that is now known of astronomy, ]iia language would have been appropriate to express just conceptions of the greatness and majesty of God. It is proof of amazing power and greatness that he has thus "hung" the earth, the planets, the vast sun himself, upon nothing, and that by his own power he sustains and eoverns all.

8 He hindeth up the waters in his thici: clouds. That is, he seems to do it, or to collect the waters in tiie clouds, as in bottles, or vessels. The clouds appear to hold the waters, as I

in his thick clouds; and the cloud is not rent under them.

if bound up, until he is pleased to send them drop by drop upon the earth. U ^ind. the cloud is not rent under them. The wonder which Job here expresses is, that so largo a quantity of water as is poured down from the clouds, should be held suspended in the air without seeming to rend the cloud, and frilling all at once. His image is that of.1 bottle, or vessel, filled with water, suspended in the air, and which is not rent. Wliat were the views which he had of the clouds, of course it is impossible now to say. If he regarded them as they are, as vapors, or if he considered them to be a more solid substance, capable of holding water, there was equal ground for wonder. In the former case, his amazement would have arisen from the fact, that so light, fragile, and evanescent a substance as vapor should contain so large a quantity of water; in the latter case, his wonder would have been that such a substance should distil its contents drop by drop. There is equal reason for admiring the wisdom of God in the production of rain, now that the cause is understood. The clouds are collections of vapors. They contain moisture, or vapor, wliich ascends from the earth, and which is held in suspension when in small particles in the clouds, as when a room is swept, the small particles of dust will bo seen to float in the room. Wlien these small particle.s are attracted, and form masses as large as drops, tlx; air will no longer sustain them, and they fall to the earth. Man never could have devised a way for causing rain; and the mode in which it is provided that large quantities ol water shall be borne from one phi';" to another in the air, and made to fall when it is needed, by which tinvapors that ascend from the ocean shall not be suflered to fall again into the ocean, but shall be carried on t.j the land, is adapted to excite our admiration of the wisdom of God now.

9 He holdeth back the face of his throne, and spreadeth his cloud '' upon it.

no less than it was in the time of Job.

9. He holdeth hack the face of his throne. That is, lie does not exhibit it — he covers it with clouds. The idea seems to be, that God sometimes comes fortli and manifests himself to mankind, but that he comes encompassed witli clouds, so that his throne cannot be seen. So in Ps. xviii. 11, ** He made darkness his secret place, liis pavilion round about him were dark waters and thick clouds of the skies." God is often represented as encompassed with clouds, or as accompanied with tempests. ^ And spreadeth his cloud upon it. That is, so that it cannot be seen. There is much poetic beauty in this image. It is, that tlie clouds are made to conceal the splendor of the throne of God from the sight of man, and that all their sublimity and grandeur, as they roll on one another, and all their beauty when painted with so many colors in the evening, are designed to hide that throne from mortal eyes. No one sees God; and though it is manifest that he is every where employed, and that becomes forth with amazing grandeur in the works of creation and providence, yet lie is himself invisible.

10. He hath coinpasscd the zcatcrs with bounds. The word rendered compassed (Stl, or ^^t^), means to describe a circle — to mark out witli a compa.ss; and the reference is to the form of the horizon, which appears as a circle, and which seems to be marked out with a compass. A similar idea Milton has beautifully expressed in his account of the creation:

" Then staid the fervid wheels, and in liis hand He took the golden compasses, prepared In God's eternal store, to circumscribe This universe, and all created things: One foot he centered, and the otlier turned Uound through the vast profundity obscure;

10 He hath compa.-scd the waters with bounds, ' until tlie ' day and night come to an end.

And said, ' Thus far extend thy boumlB, This be thy just circumference, O world!' " Par. Lost, B. vii

In the passage before us, we nave a statement of the ancient views of geography, and of the outer limits ot the world. The earth was regarded as a circular plane, surrounded by waters, and those waters encompassed with perpetual night. This region o. night — this outer limit of the world, was regarded as at the outer verge ot the celestial hemisphere, and on this the concave of heaven seemed to rest. See Virgil, Geor. i. 247.

Illic, ut pcrhibent, aut intempesta silet nox Semper, et obtenta densantur, nocte tenehrae; Aut redit a nobis Aurora, diemque reduoit.

No viaps are preserved constructed at so early an age as the time of Job • but maps have been constructed from the descriptions in Strabo, Herodotus, and others, which furnish illustrations of the prevailing views on the subject of geography in their times. The oldest geographical writer among the Romans is Mela, who lived in the reign of Claudius, and who died A. D. 54. In his work, De Situ Orbis, he gives a description of the world according to the prevailing views, and probably embodied the results of former investigations and discoveries. "We find hiu) adopting, in it.* fullest extent, the belief of a circumaudiient ocean; and when he speaks of 'the high earth in this middle part of it,' and describes the sea as going under and washing round it, we are led to believe, that he viewed the earth as a sort of cone, or as a high mountnir. raised by its elevation above the abyss of waters. Having made a vague division of the world into East, West, and North, he distributed it into five zones, two temperate, one torrid, and two frigid. Only the first two were habitable; and that on the South was inaccessible to man, on account, of the torrid regions intervening. Ac- '.;or(iingto this system, however, there vvas on that side anotlier earth, inhahiKul by people wlioni he calls.^/itichthoncs, from their opposite position with respect to that part which we inhabit. The form and bonndaries of the known and.labitablo eartli are thus delineated: — The Mediterranean, with its branches of the Straits, the Kuxine, and the Paliis Mccotis; its great tributaries, the Nile and the

Tanais — these condjine, in his conception, to form the grand line by which the universe is divided. The Mediterranean itselfseparates Europe from Africa; and these continents are bounded on tiie East, the former by the Tanais, tlie latter by the Nile; all beyond or to the East of these limits was Asia." The following cut is {)robably a correct representation of his system, and gives the view of the world vvliich prevailed in his time.

The aijf-ient Arahs supposed tlie earth to be encoiiipussed wilh an ocean. This uueati was called the "sea of darkness;" and the Northern sea was regarr'td as particularly pitchy and gloomy, and was called "the sea of pitchy darkness." Edrisi, a distingu.shed Arabic geographer of the middle ages, supposed tliat the land floated on the sea, only a part of ii appearing above the water, like an egg floating in the water. The following cut, taken from an Arabian manuscript, will furnish an interesting view of the prevailing conceptions of tlie figure of the world in his time:

1 Mountains of the 4 Sefala (Sofala.)

Moon and Sources 5 Al-Wak Wak.

25.■\1-Mulita u Sinhajeh.

69 Makeduneeah (Macedonia.)

76 Burtea or Burtenea (Britain.)

A map of the world, constructed during the Crusades, and embodying tlie views of the world prevailing then, e.xhibits the world, also, as surrounded by a dark ocean on every side — mare tenebrosum — and may be introduced as an illustration of this passage in Job. It is the map of Sanudo, annexed to Bongar's " Gesta Dei per Francos." In this map, Jerusalem, according to the prevailing views, " is placed in the centre of the world, as the point to which every other object is to be referred; the earth is made a circle, surrounded by the ocean, the siiores of which are represented as every where nearly equidistant from that spiritual capital, the site of wliich is, indeed, remarkable for its relation to the three continents, Asia, Europe, and Africa. Persia stands in its proper place; but India, under the n)odifications of Greater and Lesser, is confusedly repeated at different points, while the river Indus is mentioned in the text as the Eastern boundary of Asia. To the North, the castle of Gog and Magog, an Arabian feature, crowns a vast range of mountains, within which, it is said, that the Tartars had been imprisoned by Alexander the Great. The Caspian appears, with the bordering countries of Georgia, Hyrcania, and Albania; but these features stand nearly at the Northern boundary of the habitable earth. Africa has a sea to the South, stated, however, to be inaccessible, on account of the intensity of the heat. The European countries stand in their due place, not even excepting Russia and Scandinavia, though some oversights are observable in the manner in which the two are connected together."

A similar view prevails among the modern Egyptians. " Of geography, the Egyptians, in general, and, with very few exceptions, the b(!st instructed among them, have scarcely any knowledge. Some few of the learned venture to assert that the earth is a globe, but they are opposed by a great majority of the 'OolAma. The common opinion of all the Moos'lims is, that the earth is an almost plane expanse, surrounded by the ocean, which they say is encompassed by a chain of mountains called Cka'f." Lane's Modern Egyptians, vol. i. p. 281. A similar view of the world prevails, also, now among the Independent Nestorians, which may be regarded as the ancient prevailing opinion in Persia, handed down by tradition. " According to their views of geography," says Dr. Grant, " the earth is a vast plain, surrounded by the ocean, in which a Icviathaji \-)\a.y3 around, to keep the water in motion, and fircvent its becoming stagnant

1 1 Tlie pillars of heaven trem- ami putrid; and this leviathan is of sucli enormous length, tliat his head follows liis tail in the circuit round the earth! That I had crossed the ocean, where 1 must have encountered the monster, was a thing almost incredible." The Nestorians, p. 100. In ancient times, it was regarded as impossible to penetrate far into the sea surrounding the earth, on account of the thick darkness, and it was believed that after sailing for any considerable distance on that sea, the light would wholly fail. In the ninth century, the Arabic historians tell us, that the brothers Almagrurim sailed from Lisbon due v/est, designing, if possible, to discover the countries beyond the " sea of darkness." For ten or eleven days, they steered westward; but, seeing a storm approaching, the light faint, and the sea ti.Mupestuous, they feared that they had come to the dark boundaries of the earth. They turned, therefore, south, sailed twelve days in that direction, and came to an island which they called Ganam, or the island of birds, but the flesh of these birds was too bitter to be eaten. They sailed on twelve days farther, and came to another island, the king of which assured them that their pursuit was vain; th.at liis father had sent an expedition for the same purpose; but that, after a month's sail, the light had wholly failed, and they had been oljliged to return. A great amount "t" interesting and valuable information, on the ancient views of the geography oftiie world, may be seen in the Encyclopedia of Geography, Vol. i. pp. tj-6d. It is not easy to ascertain what were the exact views in the time of Job, but it is (iiiitc probable, from the passage before us, that the earth was supposed to be surrounded by an ocean, and that the outer limits were encompassed with deep and impenetrable darkness. 1i UiU'd ihe day and night come to iin end. RIarg. end of light icith dark-

ble, " and are astonished at his reproof.

ness. The true meaning is, to the confines of light and darkness. To the end, or extremity (nipSP) — perfection, completion) of the light with the darkness; that is, where the light terminates in the darkness. Wkeve that limit was, or ho^o the sun was supposed to pass around it, or could pass over it, without illuminating it, it is now impossible to ascertain. The prevailing views on geography and astronomy must have been very obscure, and there must have been many tilings which they could not pretend to comprehend or explain.

11. The pillars of heaven tremble. Thai is, the mountains, which seem to bear up the heavens. So, among the ancients. Mount Atlas was represented as one of the pillars of heaven. Virgil speaks of " Atlas whose brawny back supports the skies." And Hesiod, vcr. 785, advances the same notion:

" Atlas, so hurd necessity ordains, Great, the ponderous vault ofsturs sustains. Not fur from the Ilespcrides lie stand.s, Nor from the load retracts his head or hands."

The word '■reproof in this verse refers to the language of God, as if spoken in anger to rebuke the mountains or the earth. Perhaps the reference is to thunder, to storms, and to winds, which seem to be the voice of God. Comp. Ps. xxix. 3-8. Similar descriptions of the majesty and glory ol (jod abound in the Scri|)lures, wliere ho speaks to the earth, the mountains, the liills, and they tremble. Tlius in Ps. civ.:W:

Ilo looknth on the earth, and it Ircnibloth; lie loucheth the hills, and ihcy smoke.

The mountains saw thee, and they tromhh.'d; 'i'he overdoiving of ih-j water passed liy; 'I'lie deep uttered his voice, and lift up his hands on lii^'h.

So in IS'alium i. 5, "The mountains (juake iit iiiin, and the hills melt, and the earth is burnt at liis presence."

12 He " dividcth the sea with his power, and by his understanding he smiteth through ' the proud. '

]2. He dlvideth the sea with his power. Herder renders tliis:

By his power he scourgodh the sea, By his wisdom he binileth its pride.

Jerome (Vulg.), ' By his power the seas are suddenly consregated togetlier.' The LXX, 'By liis power— xartTTavoi rijr O-ciXaaoai' — lie makes the sea calm.' Luther, Vor seiner Kraft wird das Muer plotzlich ungestilm — ' By his power tiie sea becomes suddenly tempestuous.' Noycs renders it, 'By his power he stilleth tiie sea.' This is undoubtedly the true meaning. There is no allusion here to the dividing of the sea when tiie Israelites left Egypt; but the idea is, that God has jjower to calm the tempest, and hush the waves into peace. The word hero used ("5"^) means, to make afraid, to terrify; especially, to restrain by threats. See Notes on Isa. li. 15. Comp. Jer. x.x.xi. 3.J. The reference here is to the exertion of the power of (Jod, by which lie is able to calm tiie tumultuous ocean, and to restore it to re|)ose after a storm — one of the most striking exhibitions of omnipotence that can be conceived of. 11 Bi/ his vniler.standing. By his wisdom. 11 He smiiclh through. He scourges, or strikes — as if to punish. II The proud. The pride of the sea. Tlio ocean is represented as enraged, and as lifted U() with pride and rebellion. God scourges it, rebukes it, and makes it calm.

li?. Bi/ his spirit. The word s}>i- "it here is either synonymous with wisdiiin, — referring to llic wisilom by vviii'ch God made the heavens; or with breath — meaning, that he did it by his own command. Tliere is no evidence that Job refers to the Third Pcr.son of the Trinity — the Holy Spirit— as being specially engaged in the w.)rk of creation. The word spirit

13 By his spirit he ' hath garnished the heavens; his hand hath formed the crooked serpent.

is often used to denote one's self; and the meaning here is, that God. had done it. This was one of the exhibitions of his power and skill. H He hath garnished the heavens. He has formed the stars which constitute so beautiful an ornament of the heavens. IT His hand hath formed the crooked serpent. Or, rather, the^ec- ing serpent — H"'? ^H^S- ^^'^ Notes on Isa. xxvii. 1. There can be no doubt that Job refers here to one ot the constellations, which it seems was then known as the serpent or dragon. The practice of forming pictures of the heavens, with a somewhat fanciful resemblance to animals, was one of the most early devices of astronomy, and was evidently knowr» in the time of Job. Comp. Notes on ch. i.\. 0. The object was, probably, to aid the memory; and though the arrangement is entirely arbitrary, and the resemblance wholly fanciful, yet it is still continued in the works of astronomy, as a convenient iieij) to the memory, and as iiiding in the description of the heavenly bodies. This is probably the same constellation which is described by Virgil, in language that strikingly resembles thai liere used by Job:

iMaxImus hie llc.vii simioso chil/ilur aii^'uis (.'iiciiiii, peniuc dims in moroin llumini.s Arclos, Arctos oceani inetuenlo.-i aviuore tiii^'i.

Aiouiiil our iridi' the spiry Dra^'on g'idc.s. And, hkc a windin;; stream, the IJears divide.s; 'I'iie less and ^'reatcr, who liy Fate's decree Ahhof I'j die henealh the Southern sea.

The figure of the Serpent, or "the Dragon," is still one of the constellations of the heavens, and there can be little doubt that it is the same that is referred to in this ancient book. On the celestial globes it is drawn between tiie Ursa Major and Cepheus, and is ni;ide to embrace the

14 Lo, tliese arc parts -^ of liis; heard of him? but the thunder

waj's; but how little a portion is pole of tlie ecliptic in its convolutions. Tlic head of the monster is under the foot of Hercules; then tliere is a cuil tending eastwardly about 17^ north of Lyra; then he winds northwardly about 14^ to the second coil, where he reaches almost to the girdle of Cepheus; then he loops down and makes a third coil somewhat in the shape of tiie letter U, about 15'-' below the first; and then he holds a westerly course for about 13^, and passes between the head of the Greater and the tail of the Lesser Bear. The constellation has eighty stars; including four of the second magnitude, seven of the third, and twelve of the fourth. The origin of the name given to this constellation, and the reason why it was given, are unknown. It has been supposed that the Dragon in his tortuous windings is symbolical of the oblique course of the stars, and particularly that it was designed to designate the motion of the pole of the equator around the pole of the ecliptic, produced by the jireces^ion of the equinoxes. It may be doubted, however, whether this is not a refinement; for the giving of a name for such a cause, must liave been based on knowledge much in advance of that which was possessed wlien tiiis name was given. Mythologists say, that Draco was the watchful dragon which guarded the golden apples in the garden of the Hesperides, near Mount Atlas, in Africa, and which was slain by Hercules. Juno is said to have taken the Dragon up to heaven, and to have made a constellation of him, as a reward for his faithful services. The origin of the division of the stars into constellations is now unknown. It has been known from the earliest times, and is found in all nations; and it is remarkable that about the same mode of division is observed, and about the game names are given to the constel- | of his power who can understand?

lations. This would seem to indicate that they had a common origin; and probably that is to be found in Chaldea, Arabia, or Egypt. Sir Isaac Newton regards Egypt as the parental point; Sir William Jones, Chaldea; Mr. Montucla, Arabia. There is probably no book earlier than this of Job, and the mention Jiere of the names of the constellations is probably the first on record. If so, then the first intimation that we have of them was from Arabia; but still it may have been that Job derived liis views from Egypt or Chaldea. Tht sense in the passage before us is, that the greatness and glory of God are seen by forming the beautiful and the glorious constellations that adorn the sky.

14. Lo, these ore parts of his ways. This is a small portion of his works. We see only the outlines, the surface of his mighty doings. TJiis is still true. With all the advances which have been made in science, it is still true that we see but a small part of his works. What we are enabled to trace with all the aids of science, compared with what is unseen and unknown, may be like the analysis of a single drop of water compared with the ocean. IT But how little a portion is heard of him? Or, rather, ' But what a faint whisper have wo heard of him!' Literally, ' What a whisper of a word,' — "'3'^ I'^a'IJTTa!! The word Y"^!^. means a transient sound rapidly passing away; and then a ichisper. See Notes on ch. iv. 12. A ' whisper of a word ' means a word not fully and audibly spoken, but which is ichispered into the ear; and the beautiful idea here is, that what we see of God, and what he makes known to us, compared with the full and glorious reality, bears about the same relation which the gentlest w^hisper does to words that arc fully spoken. II The thwMler of his power toko can understand? It is probable that there is here a comparison between the gentle ' whisper ' and tlie mighty 'tiiunder;' and that tiie idea is, if, instead of speaking to us in gentle whispers, and giving to us in that way some faint indications of his nature, he were to speak out in thunder, who could understand him? If, when he speaks in such faint and gentle tones, we are so much impressed with a sense of his greatness and glory, who would not be overwhelmed if he were to speak out as in thunder? Thus explained, the expression does not refer to literal thunder, though there is much in the heavy peal to excite adoring views of God, and much that to Job must have been inexplicable. It may be asked, even now, wlio can understand all the philosophy of the thunder? But with much more impressivenoss it may be asked, as Job probably meant to ask, who could understand the great God, if he spoke out with the full voice of his thunder, instead of speaking in a gentle whisper?

It would seem to have been natural that Zophar should have replied here to what Job had said; and the commencement of this chapter appears to indicate that there had been a pause made here by Job, under an expectation that he would speak. It was now his turn, in the regular course of the controversy, but he was silent. Bildad had made a feeble reply (ch. xxv.), and Zophar did not attempt to say any thing, and the three friends return to the controversy no more. Seeing, therefore, that nothing was said in reply, Job resumes his remarks, and urges his sentiments at length. This reaches to the close of ch. xxxi.

Chs. xxvii. and xxviii. have immediate reference to the controversy which had been maintained, and contain such suggestions as seem to have satisfied the friends of Job that he was right in his main positions, or at least such as to induce them to remain silent. The following points are introduced and discussed in this chapter.

He begins with a most solemn asseveration that he would speak^only the truth, and would never be found the advocate for error. For the sincerity of this intention, he makes a direct appeal to the living God, vs. 2-4. He then as solemnly re-asserts his own innocence, and says that he could not justify the sentiments which had been advanced, nor could he renounce his own consciousness of integrity, and concede, as bis friends wished him to, that his sufferings were proof of extraordinary guilt, vs. 5, G. He then proceeds to say, that he had no idea of justifying the wicked or the hypocrite. On account of the sentiments which he had advanced, his enemies had charged him with this; but he denies it now in the most solemn manner. Ho expresses his abhorrence of a wicked character; says that be believes their fate will be all that a man could wish his enemy to experience, and expresses a firm conviction that the hope of the hypocrite would fail. In this he accorded entirely with all that tliey had said, vs. 7-10. He then states that be himself held that the wicked would be punished, and proceeds to defend that position. This defence occupies the remainder of the chapter. He had maintained, in opposition to hi.'! friends, that it was not a regular and universal principle of the divine administration that men were dealt with in this world according to their character, and that no certain conclusion could be drawn respecting a man's character from the divine dealings with him in this world. In particular, he had shown, by an appeal to facts, that the wicked live and prosper; that they often reach a peaceful old age, and die surrounded by every circumstance of affluence and honor. The appeal to these facts, which his friends could not deny, had done much to settle the controversy. But now, having silenced them, he admits that tliis was not an universal principle; stales that he does not mean to say that men are??fUPr dealt with according to their crimes, or to maintain tliat God has no moral government in this world. He goes on, therefore, to show(vs. 11-23) that it was a great principle of the divine administration that the wicked would be destroyed; that if they were prospered for a time, destruction would certainly come, and that they could not hope to escape with impunity. He does not deny his main position Ihnt the innocent purtor, and that the wicked are prospered, nor does he ndniit thcif main position, that preat sutTerings are necessarily proof of ^reat guilt;— Iiiit he ducf concede that there was truth in the general principle that the wicked would be punished. This he was not disposed to deny; and having showed them heforo that their main positions were wrong, and their application of their position to him cruel and uncalled for, he now shows exactly wliere the truth is, and concedes that, however prosperous the wicked may be for a time, they will certainly be punished. In this way the controversy is brought to a close. He states, therefore, that tliough the children of a wicked man are multiplied, it will be for the sword; though he heap up silver, he shall not be permitted always to enjoy it; though he build his house, he shall soon lie down in the dust; though ho be prospered, yet he shall be swept away as by a storm; and though men may honor him for a while,j-et they shall hiss him finally out of th? world. If I here seems to be some inconsistency here with the views which he had before expressed, they are, nevertheless, not inconsistent with the general principles which he had maintained. It is only in some expressions which he may have formerly used in the heat of argument, and under the severity of suffering, that there seems to be anything irreconcilable with what he here lays down. It was important that he should admit what he here states, lest it might be inferred that he denied altogether the government of God over the world. This is one mode of explaining a difficulty which has been folt in regard to the meaning of the latter part of this chapter, vs. 13-23. See, however, the Notes on ver.)3. Perhaps the solution there suggested will commend itself to many minds as being more probably correct.

"lYJOREOVER, Job ' contin- -^'-^ ued his parable, and said, '2 As God liveth, tcho hath

1. Job continued. JMarg. as in Heb. added to take up. Probably he had paused for Zophar to reply, but since he said nothing he now resumed his argument. IT His parable. A parable properly denotes a comparison of one thing with another, or a fable or allegorical representation from which moral instruction is derived. It was a favorite mode of conveying truth in the East, and indeed i.s found in all countries. See Notes on Matth. xiii. 3. It is evident, however, that Job did not deliver his sentiments in this manner; and the word rendered Sparable' here ('^^J^) means, as it often does, a sententious discourse or argument. The word is used in the Scriptures to denote a parable^ properly so called; then a sententious saying; an apothegm; a proverb; or a poem or song See Notes Isa. xiv. 4. It is rendered here by the Vulgate, parabolam; by ilie LXX, nnnntitfoi — " Job spake by preface;" Lutlicr, fuhr fort — Job continued; Noyes, discourse; Good, high argu- Tticnt. The meaning is, that Job continued his discourse; but there is in the word a reference to the kind of discourse which he employed, as being sententious and apothegiriatical.

taken away my judgment; and the Almighty, who hath ^ vexed my soul;

2. As God liveth. A form of solemn adjuration, or an oath by the living God. ' As certainly as God lives.' It is the form by which God himself often swears. See Ezek. xiv. 16, xxxiii. 11, and is often employed by others. 1 Sam. xx. 3, xxv. 26. Tl Who hath taken away my judgment. Who hath rejected my cause, or who has refused me justice; that is, who has treated me as though I was guilty, and withholds from me relief. The language is forensic, and the idea is, that he would make his solemn appeal to him, even though he had rejected his cause. Perhaps there is implied here more than the solemnity of an ordinary oath. A man might be supposed to be willing to make his appeal to one who had shown himself friendly or favorable to him, but he would manifest more reluctance to making his appeal in an important case to a judge who had decided against him, especially if that decision was regarded as severe, and if that judge had refused to hear what he had to say in self-defence. But Job here says, that such was his confidence in his own sincerity and truth, that he could make his appeal to God, even though he knew that he had hitherto gone against him, and

3 All the while my breath is in me, and the ' spirit of God is in my nostrils,

4 My lips shall not speak wickedness, nor my tongue utter deceit.

treated him as if he were guilty. IT Who hath vexed my soul. Marg. as in Heb. made my soul bitter. That is, who has greatly afflicted me. Comp. 2 Kings iv. 27, Marg, and Ruth i. 20.

3. ^^nd the spirit of God is in my nostrils. As long as I live. The " spirit of God" here means the breath that God breathed into man when he created him. Gen. ii. 7. It would seem probable that there was an allusion to that fact by the language here, and that the knowledge of the way in which man was created was thus handed down by tradition.

4. My lips shall not speak wickedness. This solemn profession made on oath might have done something to allay the suspicions of his friends in regard to him, and to show that they had been mistaken in his char-

■- acter. It is a solemn assurance that he did not mean to vindicate the cause of wickedness, or to say one word in its favor; and that as long as he lived he would never be found advocating it. IT JVor my tongue utter deceit. I will never make any use of sophistry; I will not attempt to make ' the worse appear the better reason;' I will not be the advocate of error. This had always been the aim of Job, and he now says that no circumstance should ever induce him to pursue a different course as long as he lived. Probably he means, also, as the following verse seems to imply, that no consideration should ever induce him to countenance error or to palliate wrong. He would not be deterred from expressing his sentiments by any dread of opposition, or even by any respect for hii friends. No

justify you; till I die I will not remove mine " integrity from me.

6 My righteousness I hold fast, and will not let it go; my heart ' shall not reproach me ' so long as I live.

friendship which he might have for them would induce him to justify what he honestly regarded as error.

5. God forbid. "1^ nb"ibn. " Far be it from me." Literally, " Profane be it to me;" that is, I should regard it as unholy and profane; I cannot do it. TT That I should justify you. That I should admit the correctness of your positions, and should concede that I am a hypocrite. He was conscious of integrity and sincerity, and nothing could induce him to abandon that conviction, or to admit the correctness ofthe reasoning which they had pursued in regard to him. Coverdale (A. D. 1535) has given this a correct translation, " God for bid that I should grant your cause to be right." ^ Till I die I will not remove mine integrity from me. I will not admit that I am insincere and hypocritical. This is the language of a man who was conscious of integrity, and who would not be deprived of that consciousness by any plausible representations of his professed friends.

6. My righteousness I hold fast. I hold on to the consciousness of integrity and uprightness. I cannot, will not, part with that. Job had lost his property, his health, and his domestic comforts, but he had in all this one consolation — he felt that he waa sincere. He had been subjected to calamity by God as if he were a wicked man, but still he was resolved to adhere to the consciousness of his uprightness. Property may leave a man; friends may forsake him; children may die; disease may attack him; slander may assail him; and death may approach him; but still he

7 Let mine <yiemy be as the wicked, and he tiiat riseth up a.qainst me as the unricrhteous.

may have in his bosom one unfailing nource of consolation; he may have the consciousness that his aim has been riglit and pure. That notiiing can sliake; of that, no storms or tempests, no malignant foe, no losses or disappointment, no ridicule or calumny, can deprive him. IT My heart shall not reproach me. That is, as being insincere, false, hollow. H So long as I live. Marg. from my days. So the Hebrew — ""2*13. Vulg. in omni vita mea. Sept., " I am not conscious to myself of liaving done any thing amiss" — a'ro.Ta nod^ai;. Comp. Notes on 1 Cor. iv. 4. The idea is, that he had a consciousness of integrity, and that he meant to maintain it as long as he lived.

7. Let mine enemy be as the icicked. This is probably said that he might show that it was not his intention to justify the wicked, and that in all that he had said it was no part of his purpose to express approbation of tlieir course. His friends had charged him with this; but he now solemnly disclaims it, and says that he had no such design. To show how little he meant to justify the wicked, he says that the utmost that ho could desire for an enemy would bo, that he would be treated as he believed the wicked would be. A similar expression occurs in Dan. iv. 1'.), " My lord, the dream be to them that hate thee, and the interpretation thereof to thineenemies;" that is, calamities are coming upon thee indicated by the dream, such as you would desire on your foes. So in Judges v. 31. After the mother of Siscra had anxiously looked for the return of her son from the battle, thougii he was then slain, the sacred writer adds, " So let all thine enemies perish, O Lord." Thus when a traitor is executed it is common for the executioner to hold up his head and say, " So let all the

S For " what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?

enemies of the king die." Job means to say, that he had no sympathy with wicked men, and that he believed that they would be pimished as certainly and as severely as one could desire his enemy to suffer. Schnurrer supposes that by the enemy here he refers to his friends with whom he had been disputing; but this is to give an unnecessarily harsh construction to tlie passage.

8. For what is the hope of the hypocrite 9 The.same sentiment which Job here advances had before beeK expressed by Bildad. See it explained in the Notes on ch. viii. 13 seq. It had also been expressed in a similar manner by Zopliar, Notes ch. xx. 5, and had been much insisted on in their arguments. Job now says that he fully accords with that belief. He was not disposed to defend hypocrisy; he had no sympathy for it. He knew, as they did, that all the joy of a hypocrite would be temporary, and that when death came it must vanish. He wishes that his remarks should not be construed so as to make him the advocate of hypocrisy or sin, and affirms that he relied on a more solid foundation of peace and joy than the Jiypocrite could possess. It was by explanations and admissions such as these that the controversy was gradually closed, and when they came fully to understand Job, tliey felt that they had nothing which they could reply to him. IT Though he hath gained — ^^■21. The Vulgate renders this, -54 avare rapiat — " if he avariciously seizes upon." The LXX, on irrf/ii, — that he persistcth. Dr. Good, " Tliat he should prosper;" and so Weinyss. The Hebrew word (^^^) means properly, to cut or dash in pieces; then to tear in pieces, or to plunder or spoil; then to cut off, to bring to an end, &c. It is applied to the action

9 Will God hear " his cry when trouble cometh upon him?

of a weaver, who, when liis web is finislied, cuts off the thrum that binds it to the beam. Tiic web is then finished; it is all woven, and is tlien taken from the loom. Hence it is elegantly used to denote the close of life, when life is woven or finished — by the rapid ])assing of days like the weaver's shuttle (Job vii. 6), and when it is then, as it were, taken out of the loom. See this figure explained in the Notes on Isaiali xxxviii. lii. This is the idea here, that life would be cut off like tlie weaver's web, and that when that was done the hope of the hypocrite would be of no value. ir When God takcth away his soul. When he dies. There has been much perplexity felt in regard to the Hebrew word here rendered " taketh away ' — P'iJ!^. A full explanation may be seen in Schultens and Rosenmilller. Some suppose it is the future from 5^^2 for ii^"^ — meaning to draw out, and that the idea is, that God draws out this life as a sword is drawn cut of a sheath. Others, that it is from "^^"^ — to he secure, or tranquil, or at rest; and that it refers to the time when (lod shall give rest in the grave, or that the meaning of the word '"'^'■^ here is the same as 3?'*iJ or ^iUJ — to draw out. See Gesenius on the word "^^'^. Schnurrer conjectures that it is derived from 5Xtl3 — to ash, to demand, and that the form here is contracted from the future PNffl'^. But the common supposition is, that it means to draic out — in allusion to drawing out a sword from a scabbard — thus drawing life or the soul from the bod v.

9. Will God hear his crij when trouble cometh upon him? Coverdale has rendered this (vs. 8, 9) so as to make excellent sense, though not strictly in accordance with the original. " VViiat hope hath the liypocrite

10 Will he delight himself in the Almighty? will he always 'call upon God \

though he have great good, and though God give him riches after his heart's desire.' Doth God hear him the sooner, when he crieth unto liini in his necessity?" The object of the verse is to show the miserable condition of a wicked man or a hypocrite. This is shown by the fact which Job asserts, that God will not hear his cry when he feels his need of aid, and when he is induced to call upon him. This is true only when his object in calling upon God is merely for help. If he has no relentings for his sin, and no real confidence in God; if he calls upon him in trouble, intending to return to his. sins as soon as the trouble is over, or if such is the state of his mind that God sees that he wojild return to his sins as soon as his calamities cease, then he cannot be expected to hear him. But if he comes with a penitent heart, and with a sincere purpose to forsake his sins and to devote himself to God, there is no reason to doubt that he would hear him. The argument of Job is in the main sound. It is, that if a man wishes the favor of God, and the assurance that he will hear his prayer, he must lead a holy life. A hypocrite cannot expect his favor. Comp. Notes on Isa. i. 1.5. 10. Will he delight himself in the Jilmightii? A truly pious man 7cill delight himself in the Almighty. His supreme hajipincss will be found in God. He has pleasure in the contemplation of his existence, his perfections, his law, and his government. Coverdale renders this, "Hath he such pleasure and delight in the Almighty that he dare alway call upon God.-■" The idea of Job is, that a hypocrite has not his delight in the Almighty; and, therefore, his condition is not such as /(f would defend or choose. Job had been charged with defending the character of the wicked, and with maintaining that they were the objects of the divine

II I will teach you 'by the hand of God: that which is with the Ahnighty will I not conceal.

favor. He now says that he niaintniiied no such opinion. He was aware that the only real and solid linppiness was to be found in God, and he knew that a hj-pocrite would not find delight there. This is true to the letter. A liypocrite has no real iiappiness in God. He sees nothing in the divine perfections to love; nothing in the divine plans that commands and secures his aflections. The hypocrite, therefore, is a miserable man. He professes to love what he does not love; tries to find pleasure in what his heart hates; mingles with a people with whom he has no sympathy, and joins in services of prayer and praise which are disgusting and irksome to his soul. The pious man rejoices that there is just such a God as Jehovah is. He sees nothing in him which he desires to be changed, and he has supreme deligiit in the contemplation of his perfections. If Will he ahcays cull upon God? That is, he will not always call upon God. This is literally true. The hypocrite prays (1,) when he makes a profession of religion; (2,) on some extraordinary occasion — as when a friend is sick, or when lie feels that he himself is about to die, but he does not ahcays maintain habits of prayer. He suffers his business to break in upon his times for prayer; neglects secret devotion on the slightest pretence, and soon abandons it altogether. One of the best tests of character is the feeling with which we pray, and the habit which we have of calling on God. The man who loves secret prayer has one of the most certain evidences that he is a pious man. Comp. Notes ch. XX. 5.

12 Behold, all ye yourselves have seen it; why then are ye thus altoorether vain?

hand of God." Good, " Concerning the dealings of God." The Chaldee renders it Nnbs ri<!li33_" By the prophecy of God." Luther, "I will teach you by the hand of God." The idea evidently is, that Job would instruct them by what God had done. He would appeal to his works, and to the dispensations of his providence; and by the indications of wisdom and skill which were to be found there, he would derive important lessons for their instruction on the great principles of his administration. Accordingly, in the remainder of this chapter, lie makes his appeal to what actually occurs in the dispensations of Providence, and in the next, he refers to various scientific subjects, evincing the wisdom which God had shown in the mineral kingdom. The /»/7i(/ is the instrument by which we accomplish any thing, and hence it is here used to denote what God docs. IT That ichich is with the JlJmighty will I not conceal. That is, I will appeal to his works, and show what traces of wisdom there are in

12. Behold, all ye yourselves have seen it. You have had an opportunity of tracing the proofs of the wis dom of God in his works. II Whytlien are ye thus altogether zaiii. Why is it that you maintain such opinions — that you evince no more knowledge of his government and plans — that you argue so inconclusively about him and his administration.-' Why, since you have had an opportunity of observing the course of events, do you maintain that sufl'ering is necessarily a proof of guilt, and that God deals with all men, in this life, according to their character? A close observation of the course of events would have taught you otherwise Job proceeds to state what he suj)- poses to he the exact truth on the sub-

13 This is the portion of a

ject, and particularly aims, in the following chapter, to show that the ways ot'God are inscrutable, and that we cannot be expected to comprehend them, and are not competent to pronounce upon them.

13. This is the portion of a wicked manwith God. There has been much diversity of view in regard to the remainder of this chapter. The difficulty is, that Job seems here to state the same things which had been maintained by his friends, and against which he had all along contended. Thisdifficulty has been felt to be very great, and is very great It cannot be denied, that there is a great resemblance between the sentiments here expressed and those which had been maintained by his friends, and that this speech, if otTered by them, would liave accorded entirely with their main position. Job seems to abandon all which he had defended, and to concede all which he had so warmly condemned. One mode of explaining the difficulty has been suggested in tiie " Analysis" of the chapter. It was proposed by Noyes, and is plausible, but, perhaps, will not be regarded as satisfactory to all. Dr. Kennicott supposes that the text is imperfect, and that the.se verses constituted the third speech of Zophar. His arguments for this opinion are, (1.) That Eliphaz and Bildad had each spoken three times, and that we are naturally led to expect a third speech from Zophar; but, according to the present arrangement, there is none. (2.) That the sentiments accord exactly with what Zophar might be expected to advance, and are exactly in his style; that they are expressed in " his fierce manner of accusation," and arc "in the very place where Zophar's speech is naturally expected." But tlie objections to tills view are insuperable. Tlicy are, (1.) Tiie entire want of any authority in the manuscripts, or ancient versions, for such an arrangement or supposition. All the ancient versions and manuscripts make this wicked man with God, and the a part of the speech of Job. (2) If this had been a speech of Zophar, we should have expected a reply to it, or an allusion to it, in the speech of Job which follows. But no such repl}' or allusion occurs. (3) If the form which is usual on the opening of a speech, "And Zophar answered and said," had ever existed here, it is incredible that it should have been removed. But it occurs in no manuscript or version; and it is not allowable to make such an alteration in the Scripture by conjecture. W'emyss, in his translation of Job, accords with the view of Kennicott, and makes these verses (13-23) to be the third speech of Zophar. For this, however, he alleges no authority,and no reasons except such as had been suggested by Kennicott. Coverdale, in his translation of the Bible (A.D. 1553), has inserted the word " saying" at the close of ver. 12, and regards what follows to the end of the chapter as an enumeration or recapitulation of the false sentiments which they had maintained, and which Job regards as the "vain" things (ver. 12) which they had maintained. In support of this view the following reasons may be alleged: (1.) It avoids all the difficulty of transposition, and the necessity of inserting an introduction, as we must do, if we suppose it to be a speech of Zophar. (2.) It avoids the difficulty of suppos ing that Job had here contradicted the sentiments which he had before advanced, or of conceding all that his friends had maintained (3.) It is in accordance with tlie practice of the speakers in this book, and the usual practice of debaters, who enumerate at considerable length the sentiments which tiiey regard as erroneous, and which they design to oppose. (4.) It is the most simple and natural supposition, and, therefore, most likely to be the true one. Still, it must be admitted, that the passage is attended with difficulty; but the above solution is, it seems lc>

heritage of oppressors, ichich they sliall receive of the Almighty.

14 If " his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread.

me, the most plausible. IT This is the ■portion. Tiiis is what he receives; to wit, what he states in the following verses, that his children would be cut off". U Jind the heritage of oppressors. Wiiat tyrants and cruel men must expect to receive at the iiand of God.

14. If his children be jmdtiplied, it is for the sword. Tiiat is, they shall be slain in war. The first calamities which it is here said would come upon a man, relate to his family (vs. 14-18); the next are those that would come upon himself, vs. 19-23. All the sentiments here expressed are found in the various speeches of the friends of Job, and, according to the interpretation suggested above, ihis is designed to represent their sentiments. They maintained that if a wicked man was blessed with a numerous family, and seemed to be prosperous, it was only that the punishment might come the more heavily upon him, fur that they certainly would be cut off. See ch. sviii. 19, 20, xx. 10. V And his offspring shall not be satisfied icith bread. This sentiment was advanced by Zophar, ch. xx. 10. See Notes on that verse.

15. Those that remain of him. Tiiose that survive him. TI Shall be buried in death. Heb. ' shall be buried by death ' (^!;^?), that is, ' Death shall be the grave-digger" — or, they shall have no friends to bury them; they shall be unburied. The idea is highly poetical, aad the expression is very tender. They would have no one to weep over them, and no one to prepare for them a grave; there would be no procession, no funeral dirge, no train of weeping attendants;

15 Those that remain of him shall be buried in death; and his widows shall not weep. *

16 Though he heap up silver as the dust, and prepare raiment as the clay;

even the members of their own family would not weep over them. To be unburied has always been regarded as a dishonor and calamity (comp. Notes on Isa. xiv. 19), and is often referred to as such in the Scriptures. See Jer. viii. 2, xiv. 16, xvi. 4, 6. The passage here has a striking resemblance to Jer. x-\ii. 18, 19:

" They shall not lament for hirn, saying. Ah! my brother! or, Ah! sister I They shall not lament for him, saying. Ah ' lord! or, Ah! his glory 1 With the burial of an ass shall he be buried, Drawn out and cast beyond the gates of Jerusalem."

If And his widows shall not weep. The plural here — ' widows ' — is a proof that polygamy was then practised. It is probable that Job here alludes to the shrieks of domestic grief which in the East are heard in every part of tile house among the females on the death of the master of the family, or to the train of women that usually followed the corpse to the grave. Tlie standing of a man in society was indicated by the length of the train of mourners, and particularly by the number of wives and concubines that followed him as weepers. Job refers to this as the sentiment of his friends, that when a wicked man died, he would die with such evident marks of the divine displeasure, that even his own family would not mourn for him, or that they would be cut off before bis death, and none would be left to grieve.

16. Though he heap up silver as the dust. 'J hat is, in great quantities — as plenty as dust. Con)p. 1 Kings X. 27, "And the king made silver to be in Jerusalem as stones." TI And prepare raiment. Oriental wealth consisted much in changes of rai