Notes on the Old and New Testaments

19 If I have seen any perish for want of clothing, or any poor without covering;

20 If " his loins have not blessed me, and if he were not wanned with the fleece of my sheep;

counsellor and friend. IT From my mother's womb. This cannot be literally true, but it means that he had done it from early life; or as we would say, he had always done it.

19. If J have seen any perish, &c. He turns to another virtue of the same general class — that of providing for the poor. The meaning is clear, that he had always assisted the poor and needy.

20. If his loins have not blessed me. This is a personification by which the part of the body that had been clothed by the benevolence of Job, is supposed to speak and render him thanks.

21. If I have lifted vp my hand acrainst the fatherless. That is, if I have taken advantage of my rank, influence, and power, to oppress and injure him. H When I saw my help in the gate. Tiie gate of a city was a place of concourse; a place where debates were held, and where ju.stice was administered. Job speaks here of that part of his life when he was clothed with authority as a magistrate, or when he had power and influence as a public man. He says that he had never abused this power to oppress the fatherless. He had never taken advantage of his influence to injure them, because he saw he had a strong party under his control, or because lie had power enough to carry his point, or because lie had those under him who would sustain him in an oppressive measure. This is spoken with reference to the usually feeble and defenceless condition of the orphan, as one who is deprived of his natural protector, and who is, therefore, liable to be wronged by tbose in power.

21 If I have lifted up my hand against the fatherless^ when I saw my help in the gate:

22 Then let mine arm fall from my shoulder-blade, and mine arm be broken from ' the bone.

22. Then letviinearm. The strong language which Job uses here, shows his consciousness of innocence, and his detestation of the offences to which he here refers, vs. 16-22. The word rendered arm here ("v)^) means properly th.e shoulder. Isa..xlvi. 7, xlix. 22. Num. vii. 9 Comp. Notes on Isa. xi. 14. Tliere is no instance, it is believed, unless this is one, in which it means arm, and the meaning here is, that he wished, if he had been guilty, his shoulder might separate from the blade. So Herder, llosenmilller, Umbreit, and Noyes render it; and so the Vulgate and the LXX. Tl From my shoulder blade. The scapula — the flat bone to which the upper arm is attached The wish of Job is, that the shoulder might separate from tliat, and of course the arm would be useless. Such a strong imprecation implies a firm consciousness of innocence. IT And mine arm. The word arm here denotes the forearm — the arm from the elbow to the fingers. TT From the bone. Marg. " the cka7iel-bone." Literally, "from tlie reed" — f^JI^''? • Umbreit renders it, SchneUer als ein Rohr — quicker than a reed. The word riDJ? — lidnd, means properly a reed, cane, calamus (Notes on Isa xliii 21), and is here applied to the U[)pnr arm, or arm above the e^bow, from its resemblance to a reed or cane. It is applied, also, to the arm or branch of a ciiandelier, or candlestick, Ex. XXV. 31, and to the rod or beam of a balance. Isa. xlvi. 6. The meaning here is, that he wished that his arm should be broken at the elbow, or the forearm be separated from the upper arm, if he were guilty of the sins

23 For " destruction from God W((s a terror to me, and by reason of his highness '' I could not endure.

24 If " I have made gold my hope, or have said to the fine gold, Thou art my confidence;

\vhicli lie liad specified. There is rtlliision, prohiibly, and tiicre is great foife and iiropriety in the allusion, to wliat Iii; had said in ver. 21: "If his arm had boon lifted up against an or])han, lie prayed tliat it might fall ])o\verlf:ss."

23. For destruction from God was u terror to inc. The destruction which God would bring upon one who was guilty of the crime here specified, awed and restrained mc. He was deterred from this crime of oppressing tiie fatiierless by the fear of God. He could have escaped the judgment of men. He had power and influence enough not to dread the penalty of human law. He could have done it in such a way as not to have been arraigned before any earthly tribunal, but he remembered that the eye of God was upon him, and that he was the avenger of the fatherless and the widow. IT And by reuson of his highness. On account of liis majesty, exaltation, glory. IF I could not endure. hz'^X)kh—I could not; that is, I could not do it. I was so much awed by his majesty; I had such a veneration for him, that I could not be guilty of such an oflence.

24. If I have mndc gold my hope- That is, if I have put my trust in gold rather than in God; if I have fixed my afiectious with idolatrous attachment on riches rather than on my jMaker. Job here introduces another class of sins, and says that his conscience did not charge him with guilt in respect to them. He had before epoken mainly of social duties, and of his manner of life towards the poor, the needy, the widow, and the orphan. He here turns to the duty

25 If I rejoiced because my wealth ivas great, and because mine hand had gotten ' much;

26 If 1 beheld the ' sun when it shined, or the moon walking ^ in brightness,

which lie owed to God, and says that his conscience did not charge him with idolatry in any form. He had indeed been rich, but he had not fixed his affections with idolatrous attachment on his wealth. 11 Or hart said to fine gold. The word here used (^"r) is the same which is employed in ill. xxviii 16, to denote the gold of Opiiir. It is used to express that which was most pure — from the verb 05^3 — to hide, to hoard, and then denoting that which was hidden, hoarded, precious. The meaning is, that he had not put liis trust in that which was most sought after, and which was deemed of the highest value by men.

25. If I have rejoiced, because my wealth was great. That is, if I have rejoiced as if J might now confide in it, or put my trust in it. He had not found his principal joy in his property, nor had he attempted to find in that the happiness which he ought to seek in God. IT.^^nd because mine hand had gotten much. Marg. found. Prof. Lee translates this, " When as a mighty man my hand prevailed." But the usual interpre.tation is given in our translation, and this accords better with the connection. The word found better expresses the sense of the Hebrew than gotten, but the sense is not materially varied.

26. If 1 beheld the sun ichcn it shined. Marg. light. Tlie Hebrew word ("il^) properly means light, but that it here means the sun is manifest from the connection, since the moon occurs in the parallel membor of tlie sentence. Why the word light is used here rather than sun, can be only a matter of conjecture. It mav be because the worship to which Job refers was not primarily and originally tiiat of the sun, the uioon, or the stars, but of light as such, and that he mentions this as the essential feature of the idolatry which he Jiail avoided. The worship of light in general soon became in fact the worship of the sun — as that is the principal source of liglu. There is no tloubt that Job here refers to idolatrous worship, and the passage is particularly valuable, as it describes one of tiie forms of idolatry then existing, and refers to some of the customs then prevalent in such worship. Tlie word light is used, also, to denote the sun in ch. xx.xvii. 21. Comp. Isa. xviii. 4. Habak. iii. 4. So, also. Homer speaks of the sun not only as).afinaov q;cioq r]f)Joio — bright light of the sun, but simply as (jdm; — light. Odyss. r. 335. The worship here referred to is tliat of the heavenly bodies, and it is known that this existed in tlie early periods of the world, and was probably one of the first forms of idolatry. It is ex prt-ssly mentioned by Ezekiel as prevailing in his time. Ch. viii. 16, " And they worshipped the sun towards the east." That it prevailed in the time of?iIoses, is evident from the caution which he gives in Dent. iv. 19. Comp. 2 Kings xxiii. 5. It is well known, also, that tlie worship of tlie heavenly bodies was common in the East, and particularly in Chaldea — near to \vhich Job is supposed to liave lived., and it was a remarkable fact that one who was surrounded with idolaters of this description had been enabled always to keep hiniselfpure. The principle on which this worship was founded was, probably, that of gratitude. Men adored the objects from which they derived important benetits, as well as de[)recated the wrath of those which were supposed to exert a malignant influence. But among the objects from which men derived the greatest benefits were the sun and moon, and hence they were objects of worship. The stars, also, were supposed to exert important influences over men, and hence they also early became objects of adoration. An additional reason for the worship of the heavenly bodies may have been, that light '■ was a natural and striking symbol of the divinity, and those shining bodies may have been at first honored as representatives of the Deity. The worship of the heavenly bodies was called Sabaism, from the Hebrew word f*2S tzaba — host, or army — as being the worship of the hosts of heaven. It is supposed to have had its origin in Persia, and to have spread thence to the West. That tlie moon was worshipped as a deity, is abundantly proved by the testimony of the ancient writers. Hottinger, Hist. Orient. Lib. i. c. 8, speaking of the worship of the Zabaists, adduces the testimony of Ali Said Vaheb, saying that the first day of the week was devoted to the sun; the second to the moon; the third to Mars, etc. Maimonides says that the Zabaists worshipped the moon, and that the)' also said that Adam led mankind to that species of worship. Mor. Nev. P. iii. Clemens Alexandr. says (in Protrept.) y.ai TZiinofy.ivijijav rjXioi' ojc; Ivdoi, y.al oiliji't]}' o)q (povyiq. Curtius says of the people of Lybia (Liv. iv. in Melp.) (9-i'oiiot (5? rj/Jo) y.ai neXTji'^ /.(ovromi,. Julius Cesar says of the Germans, that they worshipped the moon. Lib. vi. de B. G. p. 158. The Romans had a temple consecrated to the moon. Taci. Ann. Lib.xv. Livy, L. xl. See Geor. Frid. Meinhardi Diss, de Selenolatria, in Ugolin's Thesau. Sacr. Tom. xxiii. p. 831, seq. Indeed, we have a proof of the worship of the moon in our own language, in the name given to the second day of the week — Monday, i. e. Moon-day, implying that it was formerly regarded as devoted to the worship of the moon. The word " beheld " in the passage before us must be understood in an idolatrous sense. " If I have looked upon the sun as an object of worship." Schultens explains this passage as referring to splendid and exalted characters, who, on account

27 And my heart hath been secretly enticed, or ' my mouth hath kissed my hajid;

28 This also " ictre an iniquity to be piniishcd by the judge:

of their brilliance and power, may be compared to the sun at noon-day, and to the moon in its brigiitness. But the more obvious and common reference is to the sun and moon as objects of worship. H Or the moon 2calkinf in brightness. Marg. bright. 'The word " walking," here applied to the moon, may refer either to its course through the heavens, or it may mean, as Dr. Good supposes, advancing to her full; " brightl}^, or splendidly progressive." The LXX render the passage strangely enough. " Do we not see the shining sun eclipsed.' and the moon changing? For it is not in them."

27..']ud mij heart hath been secretly enticed. That is, away from God, or led into sin. 11 Or mij mouth hath kissed my hand. Marg. viy hand hath kissed my month. The margin accords with the Hebrew. It was customary in ancient worship to kiss the idol that was worshipped. Comp. 1 Kings xix. 18, " I have left me seven thousand in Israel — and every mouth which hath not kis.sed him." See, also, Hos. xiii. 2. The Mohammedans at the present day, in their worship at Mecca, kiss the black stone which is fastened in the corner of the Beat Allah, as oflen as they pass it, in going round the Caaba. If they cannot come near enough to kiss it, they touch it with the iiand, and kiss that. An Oriental pays his respects to one of a superior station by kissing his hand and putting it to his forehead. Paxton. See the custom of kissing the hand of a Prince, as it exists in Arabia, described by Niebuhr, Reisebeschreib. 1, S. 414. The custom prevailed, also, among the Romans and Greeks. Thus Pliny (Hist. Nat. xxviii. 2) says. Inter adoandum dexterfim ad osculum referi-

for I should have denied the God that is above.

29 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him;

mus, et totum corpus circumagimus. So Lucian in the book, 7if()l oo/tiiyfox;, says, "And the Indians, rising early, adore the sun — not as we, kissiiig the hand — riji'/iloa y.voavTK; — think that our vow is perfect." Tlie foundation of the custom here alluded to, is the respect and affection w hich is shown for one by kissing; and as the heavenly bodies which were worshipped were so remote that the worshippers could not have access to them, they expressed their veneration by kissing the hand. Job means to say, that he had never performed an act of homage to the heavenly bodies.

28. This also were nn iniquity to be punished by the judge. Note ver. 11. Among the Hebrews idolatry was an offence punishable by death by stoning. Deut. xvii. 2-7. It is possible, also, that this might have been elsewhere in the patriarchal times a crime punishable in this manner. At all events. Job regarded it as a heinous offence, and one of which the magistrate ought to take cognizance. H For I should have denied the God that is above. The worship of the heavenly bodies would have been in fact the denial of the existence of any Superior Being. This, in fact, always occurs, for idolaters have no knowledge of the true God.

29. If I rejoiced at the destruction of him that hated me. Job here introduces another class of offences, of which he says he was innocent. The subject referred to is the proper treatment of those who injure us. In respect to this, he says that he was entirely conscious of freedom from exultation when calamity came upon a foe, and that he had never even wished him evil in his heart. The word '■'■ destruction'' here, means calamity, disappointment, or affliction

30 (Neither have I suffered my ' mouth to sin, " by wishing a curse to his soul;)

of any kind. It had never been pleasant to him to see one who hated him sutTer. It is needless to remark how entirely this accords with the New Testament. And it is pleasant to find sucli a sentiment as this expressed in the early age of the world, and to see how the influence of true religion is at all times tiie same. The religion of Job led him to act out the beautiful sentiment afterwards embodied in the instructions of tlie Saviour, and made binding on all his followers. Matth. v. 44. True religion will lead a man to act out what is embodied in its precepts, whether tiiey are expressed in formal language or not. H Or lifted up myself. Been elated or rejoiced. II When evil found lum. When calamity overtook him.

30. jYeither have I suffered my mouth. J\Iarg. as in Hebrew, palate. The word is often used for the mouth in general, and especially as the organ of the voice — irom the use and importance of tlie palate in speaking.

Prov. viii. 7, " For my palate ("'■?n) speaketh truth." It is used as the organ of taste. Job xii. 11; comp vi~30. Ps. cxix. 103. IT By wishing a nir^e to his soul. It must have been an extraordinary degree of piety which would permit a man to say this with truth, that he had never harbored a wish of injury to an enemy. Few are the men, probably, even now, who could say this, and who are enabled to keep their minds free from fvery wish that calamities and woes may overtake those who are seeking their hurt. Yet this is tiie nature of true religion. It controls the heart, represses the angry and revengeful feelings, and creates in the soul an earnest desire for the liappiness even of those who injure us.

31 If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.

dwell with me. The reference is doubtless to those who were in his employ, and who, being constantly with him, had an opportunity to observe his manner of life. On this verse there has been a great variety of exposition, and interpreters are by no means agreed as to its meaning. Herder connects it with the previous verse, and renders it,

" No! my tongue uttered no evil word, Nor any imprecation against liim, Wlicn tlie men of my lent said, ' O that we had his flesh, it would satisfy us.' "

That is, though he were the bitterest enemy of my house, and all were in open violence. Noyes translates it, " Have not tlie men of my tent exclaimed, ' Who is tliere that hath not been satisfied with his meat." "

Umbreit supposes that it is designed to celebrate the benevolence of Job, and that the meaning is, that all his companions — the inmates of his house — could bear him witness that not one of the poor was allowed to depart without being satisfied with his hospitality. They were abundantly fed, and their wants supplied. The verse is undoubtedly to be regarded as connected, as Ikenius supposes, with the following, and is designed to illustrate tlie hospitality of Job. His object is to show that tliose who dwelt with him, and who had every opportunity of knowing all about him, could never say that the stranger was not hospitably entertained. The phrase, " If the men of my tabernacle said not," means, that a case never occurred in which they could not make use of the language wliich follows, they never could say that tlie stranger was not hospitably entertained. IT Oh that we had. The phrase 'P}'!'""'^, commonly means, " O that " — as the Latin Utinam — implying a wish or desire. See ch. xix. 23, xxxi. 35. But here the phrase seems to be used

32 (The stranger " did not in tlie sense of ' Who will give, or who will show or furnish' (comp. ch. xiv. 4); and the sense is, ' Who will refer to one instance in which llie stranger has not been hospitably entertained.'' II Of his flesh.' ice cannot be satisfied. Or, rather, ' Who will refer to an instance in wliich it can be said that we have not been satisfied from his flesh, i. e. from his table, or by his hospitality.'' The word flesh here cannot mean, as our translation would seem to imply, tlie flesli of Job himself, as if it were to be torn and lacerated with a spirit of revenge, but that which his table furnished by a generous hospitality. The LXX render this, " If my maid-servants have often said, O that we had some of his flesh to eat! while I was living luxuriously."' For a great variety of opinions on the passage, see Schultens in loc. The above interpretation of Ikenius, is the most simple, natural, and obvious of any Vvhich liave been proposed, and is adopted by Schultens and Rosennuiller.

32. The stranffcr did not lodge in the street. This is designed to illustrate the sentiment in the previous verse, and to express his consciousness that he had showed the most generous hospitality. II But I opened my doors to the traveller. Marg. or icaij. The word here used C^"^^) means properly way, path., road; but it also denotes those wlio travel on such a way. See ch. vi. 19, " The troops of Tema looked," Heb. i'^Ji} nn"iX — the irays, or paths of Tema; that is, those who travelled in those paths. Vulgate here, ciatori. Sept., " To every one that came " — navrl ilOnvTi. This was one of the methods of hospitality — the central and crowning virtue among the Arabs to this day, and among the Orientals in all ages. Among the boasts of hospitality, showing the place which this virtue had in their estimation, and the meth-

lodge in the street; hut I opened my doors to the traveller; ')

ods by which it was practised, we may refer to such expressions as tlie following: — " I occupy the public way with my tent;" that is, to every traveller without distinction, my tent is open and my table is spread. " He makes the public path the place for the cords of his tent;" that is, he fixed the pins and cords of his tent in the midst of the public highway, so that every traveller might enter. These examples are quoted by Schultens from the Hamasa. Another beautiful example may be taken from the same collection of Arabic poems. I give the Latin translation of Schultens: Q.uam sffipe latratum imitaiiti viatori, cui re- sonabat echo, Suscitavi igneiii, cujus lignum luculentum Properusque surrexi ad cum, ut proed?; mini

That is, ' How often to the traveller, imitating the bark of the dog, and the echo of whose voice was heard, have I kindled a fire, the shining wood of which I quick raised up to him, as one would hasten to the prey, in fear lest some one of my own people should anticipate me in the privileges and rites of hospitality.' The allusion to the imitation of the barking of a dog here, refers to the custom of travellers at night, who make liiis noise when Xhey need a place of rest. This sound is responded to by the dogs which watch around the tents of their masters, and the sound is the signal for a general rush to sliow hospitality to the stranger. Burckhardt, speaking of the inhabitants of the Houran — the country east of the Jordan, and south of Damascus, says, " A traveller may alight at an}' house he pleases; a mat will be immediate ly spread for him, coffee made, and a breakfast or dinner set before liim In entering a village it has often happened to me, that several persons presented themselves, each begging that I would lodge at his house. It

33 If I covered iny trausgressioiis ' as Adam, " by hiding mine iniquity in my bosom;

is a point of lionor with the liost never to receive the smallest return from a guest. Besides the private habitations, which otter to every traveller a secure night's shelter, there is in every village the ]\Iedliafe of the Sheikh, where all strangers of decent appearance are received and entertained. It is the duty of the Sheikh to maintain this Medhafe, which is like a tavern, with the ditterence that the host himself pay.s the bill. The Sheikh has a public allowance to defraj' these expenses, and hence a man of the Ilouran, intending to travel about for a fortnight, never thinks of putting a single j)ara in his pocket; lie is sure of being every where well received, and of living better, perhaps, than at his own home." Travels in Syria, pp. 204, 295.

33. //' / covered my tru7isrrressions as Adam. That is, if I have attemptted to hide or conceal them; if, conscious of guilt, I have endeavored to cloak my sins, and to appear righteous. There has been great variety of opinion about the meaning of this expression. The margin reads it, " After the manner of men." Luther renders it, " Have I covered my wickedness as a man " — Habe ich meine Schalkheit wie ein Blensch gedecht. Coverdale, " Have I ever done any wicked deed where through I shamed myself before men." Herder, "Did I hide ni}' faults like a meun man." Schultens, " If I have covered my sin as Adam." The Vulgate, Quasi homo— ' as a man.' The Sept., " If when I sinned unwillingly (dy.niuyfo)q — inadrerteiitli/, kindest oncdlii) I concealed my sin." Noyes, " After the manner of men." Umbreit, Js'tieh Mcnsclicnarl — " After the manner of men." RosenmOller,.5^- J</«77i. The Clialdae, ^"J^^, meaning, as Rosenmdller remarks, as Adam; and the

tude, '' or did the contempt of families terrify me, that I kept silence, and went not out of the door?

Sj-riac, As men. The raeming may either be, as men are accustomed to do when tliey commit a crime — referring to the common practice of the guilty to attempt to cloak their offences, or to the attempt of Adam to hide his sin from his Maker alter the fall. Gen. iii. 7, 8. It is not possible to decide with certainty which is the correct interpretation, for either will accord with the Hebrew. But in favor of the supposition that it refers to the effort of Adam to conceal his sin, we may remark, (1.) Tlsat there can be little or no doubt that that trans action was known to Job by tradition. (2.) It furnished him a pertijient and striking illustration of the point before him. (3.) The illustration is, by supposing that it refers to him, much more striking than on the other supposition. It is true that men often attempt to conceal their guilt, and that it ma}^ be set down as a fact very general in its cha racter; but still it is not so uni versal that there are no exceptions. But here was a specific and well kno^vn case, and one which, as it was the first, so it was the most sad and melancholy instance that had ever occurred of an attempt to conceal guilt. It was not an attempt to hidex it from via/i — for there was tlien no other man to witness it; but an attempt to hide it from God. From such an atteuipt Job says he was free. II Bij hiding mine iniquity in my bosom. By attempting to conceal it so that others would not know it. Adam attempted to conceal his fault even from God; and it is common with men, when thev have done wrong, to endeavor to hide it from others.

34. Did I fear a great multitude. Our translators have rendered this as if Job meant to say that he had not been deterred from doin<r what he

35 Oh that one would hear | the Ahriighty would answer rae, me! behold, ' my desire is, that and that mnie adversary had

supposed was right b}' the fear of others; as it" lie had been independent, and liad done what he knew to I)e right, undeterred by tiie fear of [jupiihir fury, or the loss of tlie favor of the great. This version is adopted also by the Vulgate, by Herder, and substantially by Coverdale and Luther. Another interpretation has, however, been proposed, and is ailopted bv Schultens, Noyes, Good, Umbreit, Dathe, and Scott, which is, that tliis is to be regarded as an imprecation, or that this is the punishment which he invoked and expected if he had been guilty of the crime wliich is specified in the previous verses. The meaning t'.ien would be, ' Then let me lie confounded before the great multitude! Let the contempt of families cover me with shame! Let me keep silence, and lot me never appear abroad!' The Hebrew will admit of either construction, and either of tliem will accord well wiili the connection. The latter, however, regarding it as an imprecation, seems to me to be preferalile, for tu'o reasons. (L) It will accord more forcibly with what he had said in the previous verse. The sense then would be, as expressed by Patrick, " If I have studied to appear better than I am, and have not made a free confession, but, like our first parent, have concealed or excused my faults, and, out of self-love, have hidden."nine iniquity, because I dread what the people will say of me, or am terrified bv the contempt into which the knowledge of my guilt will bring me with the neighboring families, then am I content my mouth should be stopped, and that I never stir out of my door any more." (2.) This interpretation seems to be required, in Older to make a proper close of his ri^marks. The general course in this chapter has been to specify an offence, and then to utter an imprecation if he had been guilty of it. In the previous verses he had specified crimes of which he had declared iiimself innocent; but unless this verse be so regarded, there is no invocation of any corresponding punishment if he had been guilty. It seems probable, therefore, that this verse is so to be regarded. According to this, tlie phrase ' Did I fear a great multitude ' means, ' Then let me be terrified by a multitude — by the opinions of the world, and let this be the punishment of my sin. Since by the fear of othj ers I was led to hide my sin in my bosom, let it be my lot to lose all [ popular favor, and feel that I am the object of public scorn and contempt!' IT Or did the contempt offumilies terrify inc. Let the contempt of families crush me; let me be despised and abhorred by them. If I was led to hide sins in my bosom because I feared them, then let me be doomed to the total loss of their favor, and become wholly the object of their scorn. IT That I kept s'Aence. Or let me keep silence as a punishment. That is, let me not be admitted as a counsellor, or allowed to express my sentiments in the public assemblies. Tl.^nd went not out at the door. That is, 'Let me not go out at the door. Let me be confined to my dwelling, and never be allowed to appear in public, to mingle in society, to take part in public affairs — because by the fear of the world I attempted to hide my faults in my bosom. Such a punishment would be appropriate to such an offence. The retribution would be no more than a suitable recompense for such an act of guilt — and I would not shrink from it.'

3.5. O that one icould hear me! This refers undoubtedly to God. It is, literally, ' Who will give to me one hearing me;' and the wish is that which he has so often expressed, that he might get his cause fairly before God. He feels assured that there would be a favorable verdict, if

36 Surely I would take it upon my shoulder, and bind it-«s

tliere could be a fair judicial investigation. Comp. Notes on cii. xiii. 3. TT Behold, my desire is. Marg. ' Or, rmj sign is that the Ahnightij icill answer me.' The word rendered in the text desire, and in the margin sign, C^Pl, Tdv), means properly a mark, or sign, and is also tlie name of the last letter of the Hebrew alphabet. Then the word means, according to Gesenius (Lex.), a mark, or cross, as subscribed to a bill of complaint; hence the bill itself, or, as we should sa}^, the pleading. According to this. Job means to say that he was ready for trial, and that there was his hill of complaint, or his pleading, or his bill of defence. So Herder renders it, " See my defence." Coverdale, " Lo, this is my cause." JMiss Smith renders it, "Behold my gage!" Umbreit, Meinel Kagschrift — My accusation. There can be no doubt that it refers to the forms of a judicial investigation, and tliat the idea is, tliat Job was ready for the trial. ' Here,' says he, ' is my defence, my argument, my pleading, my bill! I wait that my adversary should come to the trial.' The name here used as given to the bill or pleading (1t^, Tdv, mark, or sigyi), probably had its origin from the fact that some mark was affixed to it — of some such significance as a seal — by wliich it was certified to be the real bill of the party, and by which he acknowledged it as his own. This might have been done by signing his name, or by some conventional mark that was common in those times. H That the Mmighty would ansiccr me. That is, answer ine as on trial; that the cause might be iairlv lirouglit to an issue. This wish he had frequently expressed. IT Jlnd that viine adversary. God; regarded as the opposite party in the suit. IT Had written a hook. Or, would write down his charge. The wish is, that what God had against him were in like manner entered in

37 I would declare unto him

a bill, or pleading, that the charge might be fairly investigated. On the word hook, comp. Notes ch. xix. 23. It means here a pleading in court, a bill, or charge against any one. There is no irreverence in the language here. Job is anxious that his true cliaracter should be investigated, and that the great matter at issue should be determined; and he draws his language and illustrations from well-known practices in courts of law.

36. Surely, Iicoiild take it vponmy shoulder. That is, the book or bill which the Almighty would write in the case. Job says that he has such confidence that what God would record in his case would be in his fiivor, such confidence that he hnd no charge of hypocrisv against him, and tiiat he who knew liim altogether would not bring such an accusation against him, tliat he would bear it ofii" triumphantly on his shoulders. It would be all that he could desire. This does not refer to what a judge would decide, if the cause were submitted to him, but to a case where an opponent or adversary in court should bring all that he could say against him. He says that he would bear even such a bill on his shoulders in triumph, and that it would be a full vindication of his innocence. It would aff'ord liim the best vindication of his character, and would be that which he had long desired. IT And hind it as a croion to me. I would regard it as an ornament— a diadem. I would bind it on my head as a crown is worn by princes, and would march forth exultingly with it. Instead of covering me with shame, it would be the 'l source of rejoicing, and I would ex- I hibit it every where in the most triumphant manner. It is impossible for any one to express a more entire consciousness of innocence from charges alleged against him, than Job does by this language.

the number of my steps; as a prince would I go near unto hiin.)

vumber of my steps. That is, I would tlisrlose to him the whole course of my life. This is language also appropriate to a judicial trial, and the meaning is, that Job was so confident of his integrity that he would approach (lod and make his whole course of life known to him. V Jis a prince tcoiild J go near unto him. With the firm and upright step with which a prince commonly walks. I would not go in a base, cringing manner, but in a manner that evinced a consciousness of integrity. I would not go bowed down under the consciousness of guilt, as a self-condemned malefactor, but with the firm and elastic foot-tread of one conscious of innocence. It must be remembered that all this is said with reference to the charges which had been brought against him bj' his friends, and not as claiming absolute perfection. He was accused of gross hypocrisy, and it was maintained that he was suffering the judicial infliction of Heaven on account of that. So fur as those charges iccre concerned, he now says that he could go before God with the firm and elastic tread of a prince — with entire cheerfulness and boldness. We are not, however, to suppo.se that he did not regard himself as having the common infirmities and sinfulness of our fallen nature. The discussion does not turn at all on that point.

38. If m,y land cry against me. This is a new specification of an offence, and an imprecation of an appropriate punishment if he had been guiltv of it. Many have supposed that these closing verses have been liansferred from their appropriate place by an error of transcribers, and that they should have been inserted between vs. 23 and 24 — or in some previous part of the chapter. It is crtain that vs. 35-37 would make Ln a^Dropriate and impressive close

3S If my land cry against me, or that the furrows likewise thereof ' complain; of the chapter, being a solemn appeal to God in reference to all the specifications, or to the general tenor of his life; but there is no authority from the MSS. to make any change in the present arrangement. All the ancient versions insert the verses in the place which they now occupy, and in this all versions agree except, according to Kennicott, the Teutonic version, where they are inserted after ver. 25. All the MSS. also concur in the present arrangement. Schultens supposes that there is manifest pertinency and propriety in the present arrangement. The former specifications, says he, related mainly to his private life, this to his more public conduct; and the design is to vindicate himself from the charge of injustice and crime in both respects, closing appropriately with the latter. RosenmQller remarks, that in a composition composed in an age and country so remote as this, we are not to look for or demand the observance of the same regularity which is required by the modern canons of criticism. At all events, there is no authority for changing the present arrangement of the text. The meaning of the phrase ' if my land cry out against me ' is, that in the cultivation of his land he had not been guilty of injustice. He had not employed those to till it who had been compelled to do it, nor had he imposed on them unreasonable burdens, nor had he defrauded them of their wages. The land had not had occasion to cry out against him to God because fraud or injustice had been done to any in its cultivation. Comp. Gen. iv. 10. Hah. ii. 11. H Or that the furrows likeu-ise thereof com,- plain. Marg. weep. The Hebrew is, ' If the furrows weep together,* or 'in like manner weep.' This is a beautiful image. The very furrows in the field are personified as weeping on account of injustice which would

39 If I have eaten the ' fruits thereof without money, or have caused • the owners thereof to lose their life; "

be done them, and of the burdens which would be laid on them, if they were compelled to contribute to oppression and fraud.

39. If J have eaten the fruits thereof. Marg. strength. The strength of the earth is that wliich the earth produces, or which is the result of its strength. We speak now of a ' strong soil ' — meaning that it is capable of bearing much. 11 Without moneij. Heb. 'without silver' — silver being the principal circulating medium in early times. The meaning here is,

' vi'ithout paying for it;' either with- i out having paid for the land, or for the labor. IT Or have caused the owners thereof. Marg. tlie soul of the owners thereof to expire, or breathe out. The Hebrew is, ' If I have caused the life of the owners [or lords] of it to breathe out.' The meaning is, if I have appropriated to myself the land or labor of others without paying for it, so that their means of living are taken away. He disclaims all injustice in the case. He had not deprived others of their land by violence or fraud, so that they had no means of subsistence.

40. Let thistles groio. Gen.iii.18. Thistles are valueless; and Job is so confident of entire innocence in regard to this, that he says he would be willing, if he were guilty, to have

40 Let thistles grow instead

of wheat, and ^cockle instead of barley. The words of Job are ended.

his whole land overrun with noxious weeds. TI Jl7id cockle. Cockle is with us a well known herb that gets into wheat or other grain. It has a bluish flower, and small black seed, and is injurious because it tends to discolor the flour. It is not certain by any means, however, that this is intended here. Tlie margin is, noisome iceeds. The Hebrew word (ndN3) is from ^3X2, Badsh, to have a bad smell, to stink, and was given to the weed here referred to on that account. Comp. Isa. xxxiv. 3. The cockle, however, has no unpleasant odor, and the word here probably means noxious weeds. So it is rendered by Herder and by Noyes. The Sept. has ^jdrnq, bramble; the Vulg., spina, thorn; Prof. Lee, prunus sylvestris, " a bramble resembling the hawthorn;" Schultens, labrusca,wild virie. IT The words of Job are ended. That is, in the present speech or argument; his discussions with his friends are closed. He spoke afterwards, as recorded in the subsequent chapters, but not in controversy with them. He had vindicated his character, sustained his positions, and they had nothing to reply. The remainder of the book is occupied mainly with the speech of Elihu, and with the solemn and sublime address which God himself makes.

This chapter commences the speech of Elihu, which is continued to the close of ch. xxxvii. He has not appeared before in the controversy, and his name is not mentioned as having; been present, though it is evident, from the tenor of his own remarks, that he had heard what had been said. Nothing more is known of Ihis new character than is here expressed. Whether lie came with the others to condole with Job (ch. ii. 11, 12), or whetlier he was his personal friend, and had been with him through all his trials, or whether he was one who accidentally happened to be present at this discussion, is not intimated. The remarkable sufferings of a man who had been so prominent as Job, would undoubtedly excite considerable attention; and it ia no unreasonable supposition that many persons may have been attracted by the controversy that was maintained between him and his friends. But nothing more is known of Elihu than is specified in this chapter. See Notes on ver. 2. He is a young man, who had been restrained by modesty thus f;ir from expressing his opinion, but who had listened attentively to all that had been said. An opportunity is now presented for his speaking when he could not be charged with impertinence, or with disrespect to his superiors in age, if he expressed his opinion. The three friends of Job had been completely silenced. The last speech, of Bildad (cli. xxv.) had contained only a few very brief general reflections, which had nothing to do ^Ttli the subject in dispute, and Zophar, whose turn would have been next, had not even attempted to reply. Eliphaz, of course — such were the notions of courtesy which prevailed in the East — would not presume to speak out of his regular turn. Job had waited for thern to speak in their turn (ch. xxix. 1), and as they had not done it, he had gone on and made a full vindication of his life. He had no more which he wished to say, and so far as the original disputants were concerned, the controversy was ended.

At this stage of the argument, it was not improper for Elihu, though comparatively a youth, to speak. The reasons which he had for speaking, ho himself states. They are, (1.) Because Job had, as he supposed, justified himself rather than God, ch. xxxii. 2. He had indulged in severe reflections on the divine dealings; liad dwelt improperly on his own integrity, and had been unwilling to confess that he was a sinner. Whatever blame there was, he apprehended Job was disposed to cast on his Maker; and Elihu interposes, theretbre, to state the truth on the subject, and to vindicate the character of God. (2.) The three friends of Job had been equally to blame. They had in no measured terms condemned Job, and yet they hail made no answer to what he had said, ch. xxxii. 3. They pertinaciously held to their opinion that he was an eminently wicked man; that all these judgments had come on him for his sins; and yet they had not specified his faults, nor had they replied to what he had said in self-defence. In such a state of things, this youthful bystander and observer of the controversy interposes. Ilis mind was greatly excited. He could contjin himself (ver. 19) no longer. Both parties he regarded as wrong; both as deserving rebuke; and both as ignorant of the truth in the case. He appears, therefore, net as the advocate of either, but prof;sses to come in as a sort of arbiter, to take the place of God (ch. xxxiii. 6), and to state what was the truth. Yet he does not settle the whole controversy. So far as the book of Job may be regarded as a poem, the design of its composer a(ipears to have been, to introduce Elihu partly to show the necessity of the divine interposition, and to prepare the way for the sublime introduction of God himself in the close of the book. It is God who ultimately determines the difficult controversy, ami who appears to state the exact truth in the case. The introduction of Elihu contributes much to the beauty and variety of the poem, and at tlie same time it accords with the design of the author. The remarks of BuaUUcr on this point are worthy of attention< "The three men, driven on by a rash and inconsiderate impulse, attacked the character of a most upright man, not only l)y cruel suspicions, but by skilful criminatioMS, with little discrimination in regard to the truth. A fourth actor is introduced, superior in wisdom to the others, who, by a new and more cautious method, undertakes to unravel the difficulty in regard to Job. Those things were indubitable which he taught, that there was no one among men who was so perfect that he did not offend against the laws of God; that there was no one who, trusting to his own innocence, could affirm that he was not obnoxious to the divine displeasure, or that the calamities which he suffered were undeserved. Job would not have reason for complainin.^, if the exact truth in regard to him were known, and his affairs accurately weighed in a balance. Eliliu, therefore, did not err in thus thinking, as he was not afterwards accused of fault. Yet in his own opinion or view he erred, for such was not the cause of the calamities of Job, as the beginning of his history shows. Elihu in fact did not err less than the others in his view, although he adduced a more probable conjecture, and sustained it by a true doctrine, that by this the great purpose of the author of this book might he accomi)lisheil, to wit, to show how little men can look into the secret reasons of divine Providence, in which they can with more safety acquiesce, than curiously to inquire into them." See Roscnmiiller, Intro, to the chapter. Elihu professes entire impartiality. He speaks only because lie feels constrained to do it, and because such eentiiiionts have been advanced that ho can no longer keep silence. He says that lie will not ho intlUenccd by respect to any man's person; be will attempt to flatter no one; he will speak wholly in the fear of God. After the introduction incb.xxxii., he reproves Job because he had claimed too much for himself, and had indulged in a spirit of complaining against God. He goes on to say, that it is not necessary for God to develop all his counsels and purposes to men; that he often speaks in visions of the night; and that the great purpose of his dealings is to take away pride from man, and to produce true humility. This he does also by the dispensations of hia providence, and by the calamities with which he visits his people. Yet he says, if when man is afflicted he will be truly penitent, God will have mercy, and restore his flesh, so that it will be fresher than that of an infant. The true secret, therefore, of the divine dis]>ensations, according to Elihu, the principle on which he, explains all, is, that afflictions are disciplinary, or are designed tojiroduce humility and penitence They are not absolute proof of enormous wickedness and hypocrisy, as the friends of Job had maintained; nor could one in affliction lay claim to freedom ftoiii sin, or blame God, as ho understood Job to have done, ch. xxxiii. Ho next reproves Job for evincing a proud spirit of scorning, and especially for having maintained that, according to th^ divine dealings -.vith liim, it would be no advantage to a man to be pious, and to delight himself in God. Such an opinion implied that God was severe and wrong in his dealings. 'J'o meet this, Elihu brings forward a variety of considerations to show the impropriety of remarks of this kind, and especially to prove that the Governor of the world can do nothing inconsistent with benevolence and justice. From these considerations he infers that the duty of one in the situation of Job was plain. It was, to admit the possibility that lie had sinned, and to resolve that he would offend no more, ch. xxxiv. He then proceeds to consider the opinion of Job, that under the arrangements of divine Providence there could be no advantage in being righteous; that the good were subjected to so many calamities, that nothing was gained by all their efibrts to be holy; and that there was no profit though a man were cleansed from sin, ch. xxxv. 3. To this Elihu replies, hy showing that God is supreme; that the character of man cannot profit him; that he is governed by other considerations in his dealings than tliat man has a claim on him; and that there are gre.at and important considerations which lead him to the course which he takes with men, and that to complain of these is proot of rebellion, ch. xxxv. Elihu tlien closes his address hy stating (I,) the tiue principles of tha divine administration, as he understood them, ch. xxxvi., and (2,) by saying that there is much in the divine government which is inscrutable, but that there are such evidences of greatness and wisdom in his government, there are so many things in the works of nature and in the course of events which we cannot understand, tliat we should submit to his superior wisdom, ch. xxxvii. See the Analyses to those chapters.

The chapter before us (xxxii.) is occupied mainly with a statement of the reasons which induced Elihu to speak at all. The first six verses are prose; the remainder, as well as the whole of the following chapters, consists of poetry. In vs. 1-C an account is given of Elihu, and of his excited feelings when the three friends of Job ceased to answer him. In ver. 6 he himself speaks: he says that he was comparatively young, and that he knew that it was more appropriate that age should speak, vs. G, 7. Yet he says that he felt himself irresistibly urged to declare his views, ver. 8. Great as was the rospeci due to age and rank, yet even aged men were not always wise, and might err, and he was therefore emboldened to declare his sentiments, vs. 9, 10. He says that ho had carefully attend h1 to all that thoy had said, and that he had discovered that the throe fiiends of Joli had been perfectly silenced, vs. 11-13. It was incumbent on them, he says, to have replied to Job, rather than to have left the task to him, for the words of Jo'i had not been directed against him, but them, ver. 14; but since thoy did not answer, he felt himself called upon to show his opinion, vs. 15-17. It would be a relief to him to be allowed to speak, for he was full of the subject — like fermenting wine in new bottles, vs. 18-20. He promises that his opinion shall lie dolivrred with entire imjiartiality, and without respect to any man's person, and with no disposition to Hatter, vs. 21, 22.

1. So these three men ceased to answer Job. Each lia.l had three opportunities of replying to liim, though in tlie last series of tlie controversy Zophar had been silent. Now all were

answer Job, because he was righteous in his own eyes.

silent; and though they do not appear in the least to have been con j vinced, or to have changed their I opinion, yet they found no argunientg } with whicli to sustain their views.

2 Then was kindled tlie wrath of Elihu the son of Earachel the Buzite, of the kindred of Kam;

It was this, among other things, which induced EUliu to take up tlie subject. IT Because he was righteous in his own eyrs. Unibreit expresses the sense of this by adding, ' and they could not convince him of his unrighteousness.' It was not merihj because lie was righteous in his own estimation, that they ceased to answer liim; it was because their arguments had no effect in convincing him, and they had nothing new to say. He seemed to be obstinatelybent on maintaining his own good opinion of himself in spite of all their reasoning, and they sat down in silence.

2. Then icas kindlad the wrath. Wrath or anger is commonly represented as kindled, or as burning. IT Of Elihu. The name Elihu (J<'lln"'^N) means, ' God is he;' or, as the word He (^^i^) is often used by way of eminence to denote the true God or Jehovah, the name is equivalent to saying, ' God is my God,' or ' my God is Jehovah.' On what account this name was given to him, is now unknown. The names which were anciently given, however, were commonly significant, and it was not unusual to incorporate the name of God in those given to men. See Notes, Isa. i. 1. This name was probably given as an expression of piety on the part of his parents. IT The son of Barachel. The name Barachel (?X3"13) means ' God blesses,' and was also probably given as expressive of the piety of his parents, and as furnishing in the name itself a valuable motto which the child would remember. Nothing more is known of him than the name; and the only f»ropriety of remarking on the philoogy of the names arises from the fact that they seem to indicate the existence of piety, or of the knowledge of God, on the part of the an-

against Job was his wrath kindled, because he 'justified himself, rather than God.

cestors oi' Elihu. IT The Buzite. Buz was the second son of Nahor, the brother of Abraham, Gen. xxii. 20, 21. A city of the name Buz is mentioned in Jer. xxv. 23, in connection with Dedan and Tenia, cities of Arabia, and it is probable that Barachel, the father of Elihu, was of that city. If this name was given to the place after the son of Nahor, it will follovir that Eliliu, and consequently Job, must have lived after the time of Abraham. IT Of the kindra] of Ram. Of Ram nothing is certainly known. The Chaldee renders this rC^35 '{O ^•^"^^^i of the race of Mraham Some liave supposed that the Ram here mentioned is the same as the ancestor of David mentioned in Ruth iv. 19, and in the genealogical table in IVIatth. i. 3, 4, under the name of Jlram. Others suppose that he was of the family of Nahor, and that the name is the same as C^X, Jlram, mentioned in Gen. xxii. 21. Thus, by aphreresis the Syrians are called Q"^53n, Rammiin, (2 Chron. xxii. 5), instead of D'^52"|;X, Jlrammim, as they are usually denominated. Comp. 2 Kings viii. 28. But nothing certain is known of him who is here mentioned. It is worthy of observation that the autiior of the book of Job has given the genealogy of Elihu with much greater particularity than he has that of either Job or his three friends. Indeed, he has not attempted to trace their genealogy at all. Oi Job he does not even mention the name of his father; of his three friends he mentions merely the place where they dwelt. Rosenmiiller infers, from this circumstance, that Elihu is himself the author of the book, since, says lie, it is the custom of tlie Turks and Persians, in their poems, to weave in, near the end of the poem, the name of the author in an

3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had eondemned Job.

4 Now Elihu had 'waited till Job had spoken, because they were elder '" than he.

5 When Elihu saw that there

artificial manner. The same view is taken by Liglitfoot, Clironica temporum, ct ord. Text. V. T. A circumstance of tliis kind, however, is too slight an argument to determine the question o^" the authorship of the book. It may have been that Elihu was less knoton than either of the other speakers, and hence there was a propriety in mentioning more particularly his family. Indeed, this fact is morally certain, for he is not mentioned, as the others are, as the ' friend ' of Job. H Because he justified himself. Marg. his soul. So the Hebrew; the word l^B.3, nephesh, soul, being often used to denote one's self H Rather than God. Prof Lee renders this, 'justified himself with God;' and so also Umbreit, Good, and some others. And so the Vulgate renders it — coram Deo. The LXX render it, (vavrlnv y.votov — against the Lord; that is, rather than the Lord. The proper translation of the Hebrew (S'Tl'^N??) is undoubtedly viore than God; and this was doubtless the idea which Eliliu intended to convey. He iinderstood Job as vindicating himself rather than God; as being more willing that aspersions should be cast on the character and government of God, than to confess his own sin.

3. Because they had found no ansiPer, and yet had condemned Job. They held Job to be guilty, and vet they were unable to adduce the proof of it, and to reply to what he had said. They still maintained their opinion, though silenced in the argument. They were in that state" of

teas no answer in the mouth of these three men, then his wrath was kindled.

6 And Elihu the son of Barachel the Buzite, answered and said, I am ^ young, and ye are very old; " wherefore I was afraid, and '' durst not shew you mine opinion.

mind — not uncommon — in which tliey* obstinately held on to an opinion which they could not vindicate, and believed another to be guilty, though they could not prove it.

4. jXow Elihu had waited. Marg. as in Heb., expected Job in words. Tlie meaning is plain, that he had waited until all who were older than himself had spoken. H Because they were elder than he. Marg. as in Heb., elder for days. It appears that they were all older than he was. We have no means of determining their respective ages, though it would seem probable that Eliphaz was the oldest of the three friends, as he uniformly spoke first.

G..ind Elihu — said, I am young. Marg./e?o of days. The Hebrew is, ' I am small (""'^ij) of days;' that is, I am inexperienced. We have no means of ascertaining his exact age, though it is evident that there was a considerable disparity between them and him. IT.,1nd ye are very old. Cn^i-^iii'i Tjjg ^^.Qj.^ ^^^^ jjgj.g jg probably derived from the obsolete root ty^^, to be ichitc, hoary; and hence to be hoary-headed, or arrcd. Comp. 2 Chron. xxxvi. 17. Tlie whole of the discourses of the friends of Job seem to imply that they were aged men. They laid claim to great experience, and professed to have had opportunities of long observation, and it is probable that they were regarded as sages, who, by the long observation of events, had acquired the reputation of great wisdom. U Jflirrcfore I leas afraid. He was timid, bashful, diffident. IT.'Ind durst

7 I said, Days should speak, and multitude of years should teach wisdom.

nof. shoiD you mine opinion. Marg. feared, lie had that diffidence to wliich modesty prompts in tlie presence of the aged. He had formed his opinion as the argument proceeded, but he did not deem it proper that one so young sliould interfere, even when he thouglit lie perceived tliat others were wrong.

7. I said, Datjs should speak. The aged ought to speak. They liave had the advantage of long observation of tlie course of events; they arc acquainted with the sentiments of past times; they may have had an opportunity of conversing with distinguished sages, and it is to tiiem that we look up for counsel. This was eminently in accordance with the ancient Oriental views of what is right; and it is a sentiment which accords with what is obviously proper, however little it is regarded in modern times. It is one of the marks of urbanity and true politeness; of the prevalence of good breeding, morals, and piety, and of an advanced state of society, when respect is.shown to the sentiments of the aged, j They have had the opportunity of j long observation. They liave conversed much with men. They have seen the results of certain courses of conduct, and they have arrived at a period of life when they can look at the reality of things, and are uninfluenced now by passion. Returning respect for the sentiments of the aged, attention to their counsels, veneration for tiieir persons, and deference for them when they speak, would be an indication of advancement in society in modern times; and there is scarcely any thing in which we have deteriorated from the simplicity of the early ages, or in which we fall behind the Oriental world, so much as in the want of this.

8 But there is a spirit "■ in man: and the inspiration ^ of the Almighty giveth them understanding.

This evidentl)' refers to a spirit imparted from above; a spirit from the Almiglity. The parallelism seems to require this, for it responds to the phrase 'the inspiration of the A\- mighty ' in the other hemistich. The Hebrew expression here also seems to require this interpretation. It is, N^ri n^"ij the Spirit itself; meaning the very Spirit that gives wisdom, or the Spirit of inspiration. He had said, in the previous verse, that it was reasonable to e.xpect to find wisdom among the aged and the experienced. But in this he had been disappointed. He now finds that wisdom is not the attribute of rank or station, but that it is the gift of God, and therefore it may be found in a youth. All true wisdom, is the sentiment, is from above; and where the inspiration of the Almighty is, no matter whether with the aged or the young, there is understanding. Elihu undoubtedly means to say, that though he was much younger than the)' were, and though, according to the common estimate in wliich the aged and the young were held, he might be supposed to have much less acquaintance with the subjects under consideration, yet, as all true wisdom came from above, lie might be qualified to speak. The word 'spirit' here, therefore, refers to the spirit wfaich God gives; and the passage is a proof that it was an early opinion that certain men were under the teachings of divine inspiration. The Chaldee renders it «r>N^3i nnn, « spirit of prophecy. IT And the inspiration of the Mmightij. The ' breath ing' of the Almighty— '^'^ a ^3033 The idea was, that God breathed this into man, and that this wisdom was the breath of God. Comp. Gen. ii 7. John XX. 22. Sept., nvoi], breath., brealhiu'r.

9 Great " men are not always wise; neither do the aged understand judgment.

10 Therefore 1 said, Hearken to me; I also will shew mine opinion.

9. Great men are not always icise. Though wisdom may in general be looked for in them, yet it is not universally true. Great men here denote those who are distinguished for rank, age, authority. TI jXeithcr do the aged understand judgment. That is, they do not ahoays understand it. The vf or A judgment here means right, truth. They do not always understand what is the exact truth in regard to the divine administration. This is an apology for what he was about to saj', and for the fact that one so young should speak. Of the truth of what he here said there could be no doubt, and hence there was a propriety that one who was young should also be allowed to express his opinion on important subjects.

11. / gave ear to your reasons. Marg. understandings. The meaning is, that he had given the most respectful attention to the views which they had expressed, implying that he had been all along present, and had listened to the debate. TT Whilst ye searched out lohat to say. Marg. as in Heb., words. It is implied here that they had bestowlVl much attention on whtrt they had said. They had carefully sought out all the arguments at their command to confute Job, and still had been unsuccessful.

12. There was none of you that convinced Job. There was no one to produce conviction on his mind, or rather, th&re wa^s no one to reprove him by ansiccring him — '^*T" 1"'^''''^ • They were completely silenced, and had nothing to reply to the argnments

12 Yea, I attended unto you; and, behold, there was none of you that convinced Job, or that answered his words:

J 3 Lest ye should say. We ^ have found out wisdom; God thrusteth him down, not man.

which he had advanced, and to his reflections on the divine government. 13. Lest ye should say, We have found out wisdom. That is, this has been permitted and cwdered in such a m-anner that it might be manifest that the truths which are to convince him come from God and not from man. You were not permitted to refute or convince him, for if you had been you would have been lifted up with pride, and would have attributed to yourselves what belongs Ijo God. This is in accordance with the entire drift of the book, which is to introduce the Almighty himself to settle the controversy when human wisdom failed. They could not arrogate to themselves the claim that they had found out wisdom. They liad been completely silenced by Job; they had no power to drive him from his positions; they could not explain the divine dealings so as to se'ttle the great inquiry in which they had been engaged. Elihu proposes to do it, and to do it in such a way as to show that it could be accomplished only by that wisdom which is from above. U God thrusteth him down, not vian. Thes-e are the words of Elihu. The meaningis, ' God only can drive Job from his position, and show him the truth, and humble him. The wisdom of man fails. The aged, the experienced, aiid tliiC wise have been unable to meet his arguments and bring him down from the positions which he has taken. Tiiat work can be done only by God himself, or by the wisdom which lie only can give.' Accordingly Elihu, who proposes to me<t the arguments of

14 Now, he hath not ' directed his words against me; neitlier will I answer him with your speeches.

15 They were amazed; they answered no more; they "left ofl* speaking.

Job, makes no appeal to experience or observation; lie doe-s not ground what lie says on the maxims of sages, or tlie results of reflection, but proposes to adduce the precepts of wisdom which God had imparted to him. Cli. xxxiii. 4, 6. Other interpretations have, however, been given of this verse, but the above seems to me the most simple, and in-ost in accordance with the scope of the passage.

14. S\'o7c, he hath not directed his words against mc. Marg. ordered. The meaning of this expression rs, ' I can approach this subject in a wholly dispassionate and unprejudiced manner. I have had none of the provocations which you have felt; iiis harsh and severe remarks have not fallen on me as they have on 3-011, and I can come to the subject with the utmost coolness.' The object is to show that he was not irritated, and that lie would be under no temptation to use words from the influence of passion, or any other than those which conveyed the simple truth. He seems disposed to admit that Job had given some occasion for severe remarks, by the manner in which he had treated his friends. '[ JS'either will I answer him with your speeches. They also had been wrong. They had given way to passion, and had indulged in severity of language, rather than pursued a simple and calm course of argument. From all this, Elihu says he was free, and could approach the subject in the most calm and dispassionate manner. He had had no temptation to indulge in severity of language like theirs, and he would not do it.

15. They were amazed. These also are the words of Elihu, and are designed to express his astonishment

16 When I had waited, (for they spake not, but stood still, and answered no more,)

17 / said, I will answer also my part; I also will shew mine opinion.

that the three friends of Job did not answer him. He says that they were completely silenced, and lie repeats this to call attention to the remarkable fact that men who began so confidently, and who still held on to their opinion, had not one word more to say. There is some reason to suppose, from the change of person here from the second to the third, that Elihu turned from them to those who were present, and called their attention to the fact that the friends of Job were completely silenced. This supposition, however, is not absolutely necessary, for it is not uncommon in Hebrew poetry to change from the second person to the third, especially where there is any censure or rebuke implied. Comp. ch. xviii. 4. T[ Tltey left off speaking. Marg. removed specchesfrom themselves. The marginal reading accords with the Hebrew. The sense is the same as in the common version, though the Hebrew is more poetic. It is not merely that they ceased to speak, but that they put words at a great distance from them. They could say absolutely nothing. This fact, that they were wholly silent, furnished an ample apology for Elihu to take up tlie subject.

17. I also tcill show mine opinion. In this language, as in ver. 6, there is a delicate expression of modesty in the Hebrew which does not appear in our translation. It is ''r^~~K — even I. ' Even one so young, and so humble as I, may be permitted to express my sentiments, when the aged and the great have nothing more to say. It will be no improper intrusion for even mc to speak when no other one more aged and honorable desires to.

In all tliis we may discern a degree (>r courtesy, and a delicate sense of j)ropriety, vvliicli may be commended to the imitation of all, and especially to the yoiiiig. In tlie manners of tlie pious men whose biography is recorded in the Bible, there is a degree of refinement, delicacy, and courtesy, in their treatment of others, such as will seldom be found even in the most elevated walks of life, and?u(-h as religion only can produce. The outward form may be obtained by the world; the living principle is found only in the heart which is imbued with love to God and man.

\8. For I inn full of matter. Marg as in Heb. loords. The three friends of Job had been silenced. They had not one word more to say. Elihu says that the reverse was true of him. He was full of icords, and felt constrained to speak. It was not because lie forced himself to do it, iw)r because lie did it as a mere matter of duty, but he was so impressed with the subject that it would be a relief for him to give utterance to his\iews. U T/ie spirit vithln me. Referring, probably, to the conviction that it was the divine Spirit which urged liim to speak. See Notes on ver. 6. Comp.^ eh. xxxiii. 4. A similar constraint in regard to the necessity of speaking, when under the influence of the Holy Spirit, is expressed in Jer. XX.!), "His word was in my lieart as a burning fire shut np in my bones, and I was weary with forbearing, and I could not stay." Comp. Intro, to Isaiah § 7. (3.) The phrase " within me " is in tiie margin, as in Heb. my belly — where the belly is epoken of as the seat of the mind. See ch. \v. 2. We speak of the ticad as the seat of the intellect, and the heart as the seat of the affections. Tlie Hebrews were miu'li in the liabit of representing the region of

19 Beliold, my belly is as wine 7chich hath 'no vent; it is ready to burst like new bottles

li). Behold, my belly is as tcinc which hat/i no zcnt. Marg. as in lieb.,is7iot ojicned — ^^^^7 ^'^ The reference is to a bottle, in which there is no opening, or no vent for the fermenting wine to work itself off. It is usual to leave a small hole in barrels and casks when wine, cider, or beer is fermenting. This is necessary in order to prevent the cask from bursting. Elihu compares himself to a bottle in which new wine had been put, and where there was no vent for it, and when in consequence it was ready to burst. That neiB wine is here intended is apparent from the connection, and has been so understood by the ancient versions. So Jerome renders it, Mnsfinn, must, or new wine. The LXX, doy.h^ yXevy.ovq ti'wi' Sidf'fiayoq — " a bottle filled with sweet wine, fermenting, bound;" that is, which has no vent. II It is ready to burst like new bottles. The hXX render this, "As the rent (/'Jo»;;-oj,-) bellows of a smith." Wliy this version was adopted, it is not easy to say. The comparison would be pertinent, but the version could not be made from the present Hebrew text. It is possible that the copy of the Hebrew text which the Sepfuagint had may have read fui'in — artificers, instead cf Ctli'iri — new, and then the meaning would be, ' as the bottles, or skins of artificers;' that is, as their bellows, which were doubtless at first merely the skins of animals. The reference of Elihu, however, is undoubtedly to skins that were used as bottles, and new skins are liere mentioned as ready to burst, not because they were more likely to burst than old ones — for that was by no means the case — but becaust; new and unfermented wine would naturally be placed in them, thns endangering them. Bottles in tlie East, it is well known, are usually made of the skins of goats. See

21 Let me not, I pray you, accept any man's person; neither let me give flattering titles unto man.

Notes on Matth. ix. 17. The annexed cut represents the usual form of bottles ill the East:

The process of manufacturing them at present is this: The skins of the goats are stripped off whole except at the neck. Tiie holes at the feet and tail are sewed up. Tliey are first stuffed out full, and strained by driving in small billets and chips of oak wood; and then are filled with a strong infusion of oak bark for a certain time, until the hair becomes fixed, and the skin sufficiently tanned. They are sold at different prices, from fifteen up to fifty piastres. Robinson's Bibli. Research, ii. 440. Elihu, perliaps, could not have found a more striking illustration of his meaning. He could no longer restrain himself, and he gave utterance, therefore, to the views which he deemed so important. The word hflli/ in this verse (1133) is rendered by Umbreit and NoycB, bosom. It not improbably has this meaning, and the reference is to the fact that in the East the words are uttered forth much more ab imo pectore, or are much more guttural than with us. Tiie voice seems to come from the lower part of the throat, or from the bosom, in a manner which the people of Western nations find it difficult to imitate.

20. / will sjjeak, that I may be re freshed. Marg. breathe. The meaning is, that he would then have room to breathe again; he would feel relieved.

21. Let mc not, I pray you. This is not to be regarded as an address to them, or a prayer to God, but as an expression of his determination. It is similar to the phras-o which we use when we say, •' may I never do this;" implying the strongest possible purpose not to do it. Elihu means to say that on no account would he use

22 For " I know not to give flattering titles; in sc doiiig my

partiality or flattery in what he said. IT Accept any man's person. Treat any with partiality. That is, ' I will not be influenced by rank, age, wealth, or personal friendship, in what I saj'. I will state the truth impartially, and will deliver my sentiments with entire freedom.' See the phrase explained in the Notes on ch. xiii. 8. ir JS'cither let mc give f uttering titles unto man. The word here used ("^J^ — not used in Kal, but found only in Piel), means to address in a friendly and soothing manner; to speak kindly to any one, Isa. xliv. 5, xlv. 4; and then to flatter. That is, undoubtedly, its meaning here. Elihu says he did not know how to flatter any one. He meant to state the exact trutli; to treat each one impartially; and not to be influenced by the rank or wealth of those whom he addressed. He meant to deal in plain and simple truth.

22. For I Unoio not to give flattering titles. I do not know how to flatter. It is not in my character; it has not been my habit. H In so doing. These words are not in the Hebrew, and they greatly mar the sense, and give a different idea from that which was intended by the speaker. IT Mij Maker icould suon tale mc aicay. Or, rather, ' 3Iy Maker will soon take me away.' That is, ' I know that I must soon be removed, and must stand before my Maker. I must give an account for all that I say. Knowing that I am to go to the realities of another state of being, I cannot flatter men. I must tell them the exact and simple truth.' There could be no better preven- tive of flattery than this. The conviction that we are soon to appear before God, where all are on a level, and where every mask will be stripped otY, and every thing appear as it is, would prevent us from ascribing to others qualities which we know the)' do not possess, and from giving them titles which will only exalt them in their own estimation, and hide the truth from their minds. Titles which properly belong to men, and which pertain to office, religion does not forbid us to confer — for the welfare of the community is promoted by a proper respect for the names and offices of those who rule. But no good end is answered in ascribing to men titles as mere matters of distinction, which serve to keep before them the idea of their own talents or importance; or which lead them to forget that they like others are soon to be " taken away," and called to give up their account in another world. The deep conviction that we are all soon to try the realities of a bed of death and of the grave, and that we are to go to a world where there is no delusion, and where the ascription of qualities to us here which do not belong to us will be of no avail, would prompt to a wish to state always the simple truth. Under that conviction, we should never so ascribe to another any quality of beaut)', strength, or talent, any name or title, as to leave him for one moment under a deception about himself. If this rule were followed, what a change would it produce in the social, the political, the literary, and even the religious world!

The discourse in this chnpter is directed entirely to Job. In tlie following chapter Elil.n addresses particularly the friends of Job. Jn this chapter, the main design is to convince Job that he had erred in the views which he had expressed of God, and to state the true design of offliction — wliich he supjioses liad not been understood either by him or his friends. The three friends of Job regarded it as a mere punishment — as always expressive of the divine displeas ure. Job had resisted this opinion, but was not able to state why good men are afliicted i?ometimes he seemed to suppose that it must be resolved into mere sovereignty; sometimes he had indulged in language of severity in rcgtird to God; and sometimes lie held that God would yi't come forth and vindicate the afflicted, and appear as the friend of his people. Elihu interposes, and says that neither understood tlfc true object of affliction. It was to accomplish w hat nothing else wouhl do; to produce effects on tlie mind and life which could not be reached in any other way; and if the afflicted would turn fiom their sins, God would be still merciful to them. In stating tliese views, Klihu dwells on the following points:

I. He addresses himself to Job, and urges reasons why he should listen to wliat he had to say, vs. 1-7. He says that he would speak in uprightness and truth; that the Spirit of God had taught him, and that he was in God's stead; and that as Job had often wished tliat he might be permitted to bring liis cause before God, he now had the opportunity, and in such a way that he would not be overawed by the divine majesty, as if he had visibly appeared. If he desired to vindicate himself, he had now the opportunity.

II. He refers, briefly, to the sentiments which Job had advanced, and particularly to his severe reflections on the divine dealings, as if God had been unjust and severe, vs. 8-11. Job, he says, had maintained his own perfect purity; he had denied that he deserved what had come upon him; he had charged God with ' finding occasions ' against him, and with having pleasure in bringing trials on him without any suflicient cause; and had said that God regarded him as an enemy, and narrowly watched all his pcillis.

III. Klihu proposes, therefore, to meet all this, and show Job that his opinion was unjust, and to state to him the real design of his affliction, to suggest some principle which would explain it all without these injurious reflections on the character cf God. This occupies the remainder of the chapter, vs. 12-33. In doing this, he adveits to the following points:

(1.) He says that Job could not be vindicated in what he had said; that God was greater than man; and that even if man could not see the reason of his doings, he ought to acquiesce in them, since God did not give account of any of his matters, vs. 12, J3.

(2.) He observes that God speaks in various ways to men; that he often addresses them by direct revelation in the visions of the night; and that his object is to benefit man — to withdraw him fiom an evil purpose, and to make him humble, vs. 14-17.

(3.) In the prosecution of the same object, and with a view to the same lesult. he often visits men with affliction. His object is to keep back man from the jiit, and he therefore chastens him so that his life abhors bread, so that his flesh pines away, and so that he drawls near to the grave, vs. 18-22.

(4.) If this is effectual — if man receives it in a proper manner, and is disposed to come back to God, he is willing to receive and forgive him. Here is tlie real clew to the design of offliction. It is to bring the offender to repentance, and to save his soul. If the afflicted man has some one to explain the design of trial, then God w ill be gracious; his flesh will be restored fresher than an infant's, and if he confesses his sin, God will be merciful to him, and save him, vs. 23-28. All these things, he says, are done by God to accomplish a single purpose — to.bring back man from his wanderings, and to restore him to the favor ol Heaven, vs. £9, 30.

(5.) In the conclusion of his address to Job, Elihu calls on him to reply to th's, if he had any answer to make. He professes a desire to vindicate Job if he could, but says that if he had nothing to say in reply, he would teach him what true wisdom was, vs. 31-33.

1 JVhereforc, Job, I pray thee. In the next chapter he addresses the three frier^ds of Job. This is addressed particularly to him. H My speeches. Heb my icords — '^\''^. This is the usual word in the Aramaean lan- guages to e.xpress a saying or discourse, though in Hebrew it is only a poetic form. The meaning is, not tliat he would address separate speeches, or distinct discourses, to Job, but that he called on him to attend to what ho had to say.

2 Behold, now I have opened my mouth, my tongue hath spoken in my ' mouth.

3 My words " shall be of the uprightness of my heart; and my lips shall utter knowledge * clearly.

2. My tongue hath spoken in my ■mouth. Marg. palate. The meaning is, that since he liad ventured to speak, and had actually commenced, he would utter only that which was worthy to be heard. This is properly the commencement of his argument, for all that he had before said was merely an introduction. The word palate — '' in my paiate " ("^3113) is here used because of the importance of that organ in the act of speaking. Perhaps, also, there may be reference to the tact that the Hebrews made much more use of the lower organs of enunciation — the palate, and the throat, than we do, and much less use of the teeth and lips. Hence their language was strongly guttural.

3. My icords shall be o? the uprightness of my heart. I will speak in sincerity, i will utter nothing that shall be hollow and hypocritical. What I speak shall be the real suggestion of my heart — what I feel and know to be true. Perhaps Elihu was the more anxious to make this point entirely clear, because the three friends of Job might be supposed to liave laid themselves open to the suspicion that they were influenced by passion or prejudice; that they had maintained their opinions from mere obstinacy and not from conviction; and that they had been sometimes disposed to cavil. Elihu claims that all that he was about to say would be entirely sincere. U Shall utter knoicledge clearly. Shall state things just as they are, and give the true solution of the difliculties which have been felt in regard to the divine dealings. His object is to guard himself wholly from the suspicion of partiality.

4. The Spirit of God hath made me. See Notes, ch. xxxii. 8. There is an

4 The Spirit of God hath made me, and the breath of the Almighty hath given me life.

5 If thou canst answer me, set thy words in order before me; stand up;

evident allusion in this verse to the mode in which man was created, when God breathed into him the breath of life and he became a living being. Gen. ii. 7. But it is not quite clear why Elihu adverts here to the fict that God liad made him, or wliat is the bearing of this fact on what he proposed to say. The most probable supposition is, that he means to state that he is, like Job, a man; that both were formed in the same way — from the same breathing of the Almighty, and from the same clay (ver. 6); and that although he had undertaken to speak to Job in God's stead (ver. 6), yet Job had no occasion to fear that he would be overawed and confounded by the Divine Majesty. He had dreaded that, if he should be permiiled to bring his case before him (Notes ver. 7), but Elihu says that now he would have no such thing to aj)prehend. Though it would be in fact the same thing as carrying the matter before God — since he came in his name, and meant to state the true principles of his government, yet Job would be also really conducting the cause icith a man like himself", and might, unawed, enter with the utmost freedom into tlie statement of his views.

5. If thou canst ansicer me. The meaning of this verse is this: 'The controversy between you and me, if you choose to reply, shall be conducted in the most equitable manner, and on the most equal terms. 1 will not attempt, as your three friends have done, to overwhelm you with reproaches; nor will I attempt to overawe you as God would do, so tliat you could not reply. I am a man like yourself, and desire that if any thing can be said against what I have to advance, it should be ofl'ered with

6 Behold, I am according to ihy ' wish in " God's stead; I also am iornied out ot" the clay.

7 Behold, my ' terror shall

the uUnost fairness and freedom.' H Stand in,'. Tlint is, ' maintain your pi;sition, unless you are convinced by my arguments. I wish to carry nothing by mere authority or power.'

(j. Behold, I am according to thy rcish in God's stead. Marg. as in lleh. iHOUth. Tlie mouth is that by which we express our desires, and the word liere is equivalent to icish. Some have, however, rendered this differently. Umbreit translates it, ich bin, wie du, von Gott — / am, as thou ait, from God. So Noyes, " I, like thee, am a creature of God." Wemyss, " I am thine equal in the sight of God."' Coverdale, " Behold, before God am I even as thou, for I am fashioned and made even of the same mould." The Vulgate renders it, " Behold God made me as he made thee; and of the same clay am I formed." So the LXX, " From clay am I formed as well as thou, and we are formed from the same." This interpretation eeems to be demanded also by the parallelism, where he says that he was made of the same clay with Job; that is, that he was a man like him. Still, it seems to me, that the fair and obvious meaning of the Hebrew is that which is expressed in our common version. TJie Hebrew is, 'X5 M""?^ ''?'5^~'iv! — " lo, I am, according to thy mouth [word, or wish] for God;'" that is, I am in his place; I speak in •j his name; I am so commissioned by ' him that you ma)' regard yourself as in fact speaking to him when you address his ambassador. This will also ^cord with what is said in ver. 7, and with what Job had so earnestly desired, that he might be allowed to bring his cause directly before God. See Notes ch. xiii. 3. IT / also avi formed out of the clay. Marg. cvt. The figure is taken from the act of the potter who cuts off a portion of clay which he moulds into a vessel, and not make thee afraid, neither shall my hand be heavy upon thee.

there is manifest allusion here to the statement in Genesis, that God made man of the dust of th.e ground. The meaning in this connection is, ' Though I am in the place of God, and speak in his name, yet I am also a man, made of the same frail mateterial as yourself. In me, therefore, there is nothing to overawe or confound you as there would be if God spake liimself.'

7. Behold my terror shall not make thee afraid. Job had earnestly desired to carry his cause directly be fore God, but he had expressed the apprehension that he would overawe him by his majesty so that he would not be able to manage his plea with the calmness and self-possession which were desirable. He had, therefore, expressed it as his earnest wish, that if he were so permitted, God would not take advantage of his majesty and power to confound him. See Notes ch. xiii. 21. Elihu now says, that the wish of Job in this could be amply gratified. Though he spake in the name of God, and it might be considered that the case was fairly carried before him, yet he was also a man. He was the fellow, the equal with Job. He was made of the same clay, and he could not overawe him as the Almighty hin-.self might do. There would be, therefore, in his case all the advantage of carrying the cause directly up to God, and yet none of the disadvantage whicli Job apprehended, and which must ensue when a mere man undertook to man age his own cause with the Almighty H JVeither shall my hand he luavy upon thee. Alluding, evidently, to what Job had said, ch..tiii. 21, that the hand of God was heavy upon him, so that he could not conduct his cause in such a manner as to do justice to himself. He had asked, therefore (see Notes on that place), as a special favor, if he was permit

8 Surely thou hast spoken in mine hearing, ' and I have heard

ted to carry his cause before God, that his hand woukl be so far lightened tij;it he could be able to state his argunients with the force vvJiich they required. Elihu says now that that wish could be gratified. Though he was in the place of God, yet he was a man, and his hand would not be upon him to crush him down so that he could not do justice to himself. The noun rendered hand (^r:^.) does not elsewhere occur. The verb ^2X occurs once in Prov. xvi. 26, where it is rendered '■^ cravetk " — "He that laboreth, laboreth for himself; for his mouth cravethit of him " — where the margin is, howeth unto. The word in Arabic means to load a beast of burden; to bend, to make to bow under a load; and then to impel, to urge on; and hence it means, ' his mouth, i. 6. hungei-, impels, or urges him on to labor.' In like manner the meaning of the word here (^5'*) maij be a load or burden, meaning ' my load, i. e. my weight, dignity, authority, shall not be burdensome or oppressive to you.' But the parallel place in ch. xiii. 21, is ' hand,' and that meaning seems to be required here. Kimchi supposes it is the same as *r]3 — hand, and the LXX have so rendered it, fj xfto iinv. In the view of the speech of Llihu thus far, we cannot but remark that there is much that is peculiar, and especially that he lays decided claim to inspiration. Though speaking for God, yet he was in human nature, and Job might speak to him as a friend, unawed and unterrified by any dread of overwhelming majesty and power. On what grounds Elihu based these high pretensions does not appear, and liis claim to them is the more remarkable from his youth. It does not require the aid of a very lively imagination to fancy a resemblance between him and the Lord Jesus — the great mediator between God and man — and were the voice of thy " words, saying 9 I am clean without trans- that mode of interpretation which delights to find types and figures eveiy where a mode that could be vindicated, there is no character in the Old Testament that would more obviously suggest that of the P.edeemer than the character of Elihu. His comparative youth, his modesty, his humility, would suggest it. The fact that lie comes in to utter his sentiments where age and wisdom had failed to suggest the truth, and when pretended sages were confounded and silenced, would suggest it. The tact that he claims to be in the place of God, and that a cause might be managed before him as if it were before God, and yet that he was a man like others, and that no advantage would be taken to overawe by mere njajesty and power, are all circumstances that would constitute a strong and \ ivid resemblance. But I see no evidence that this was the design of the introduction of the character oi"Elihu, and interesting as the comparison might be, and desirable as it may seem that the book of Job should be found to contain some reference to the great work of mediation, yet the just and stern laws of interpretation exclude such a reference in the absence of proof, and do not allow us to luxuriate in the conceptions of fancy, however pious tlie reflections might he, or to search for typical characters where the Spirit o, inspiration has not revealed them as such, however interesting or edifying might be the contemplation.

8. Surchj thou hast spoken in mine hearing. Marg. as in lieb. cars. This shows that Elihu had been present during the debate, and had attentively listened to wliat luid been said. He now takes up the main point on which he supposed that Job had erred — the attempt to justify himself. He professes to adduce the very words which he had used, and disclaims all design of judging from mere hearsay.

gression, I am innocent; neither is there iniquity in me.

10 Behold, he findeth occasions against me, he ° counteth me for his enemy;

11 IVilhnut transgression. Job had not used these very expressions, nor li;id lie intended to maintain that he was absolutely free from sin. See ch. ix. ^0. He had maintained that he was not chargeable with the transgressions of which his three friends maintained that lie was guilty, and in doing that he had used strong language, and language which even seemed to imply that l>e was without transgression. See ch. ix. 30, x. 7, xiii. 1^3, xvi. 17. fi I mn innocent. The word Ivere used (»^iT') is from the verb t^an — to cover., to protect; and also, as a secondary meaning, from the Arabic, to rub, to wipe olF; to wash away, to lave. Hence it denotes that which is rubbed clean, washed, pure — and then innocent. The word occurs only in this place. It is not the exact language which Job had used, and there seems to be some injustice done him in saying that he liad employed such language. Elihu means, doubtless, that he had used language which implied this, or whicli was equivalent to it.

10. Behold, he findeth occasions against me. That is, God. Tliis is not exactly the language of Job, though much that he had said had seemed to imply this. The idea is, that God sought opportunity to oppose him; that he was desirous to find in him some ground or reason for punishing him; that he wished to be hostile to him, and was narrowly on the watch to find an opportunity which would justify his bringing calamity upon him. The word rendered occasions _nW2n, is from X15, in Hiphil Jt^Jfl — to refuse, decline; to hinder, restrain. Num. xxx. 6, 9, 12; and hence the noun means, a holding back, a teithdrawal, an alienation; and

11 He ^ putteth my feet in the stocks, he mcti-keth ' all my paths.

12 Behold, in this thou art not just: 1 will answer thee, that God is greater than man.

hence the idea is, that God s-ovght to be alienated from Job. The Vulgate renders it, " He seeks complaints {querelas) against me." The LXX, /iffiipir — accusation. Unibreit, Feinds/iajt, enmity. So Gesenius and Noyes. 1l Hecounteth me for his enemy. Tliis is language which Job had used. See ch. xix. 11.

11. He putteth my feet in the stocks. This also is language which Job had used. See ch. xiii.27. H He vuirheth all my paths. In ch. xiii. 27, " Thou lookest narrowly unto all my paths." See Notes on that verse.

12 Behold, in this thou art not just. In this view of God, and in these reflections on his character and government. Such language in regard to the Deity cannot be vindicated; such views cannot be right. It cannot be that he wishes to be the f6e of man; that he watches with a jealous eye every movement with a view to find something that will justify him in bringing heavy calamities upon his creatures, or that he sets himself a-s a spy upon the way in wliich man goes, in order to find out something that shall make it proper for him to treat him as an enemy. It cannot be denied that Job had indulged in language making substantially such representations of God, and that he had thus given occasion for ihe reproof ot Eliliu. It can as little be denied that such thouglits frequently pass through the minds of the afflicted, thougli they do not express them in words, nor is it less doubtful tiial they should be at once banished from the soul. They cannot be true. It cannot be that God thus regards and treats his creatures; that he wishes to find ' occasion ' in them to make it proper for him to bring calamity upon them, or that he desires to regard thein as

13 Why dost thou strive ' against him? for he ' giveth not account ' of any of his matters.

his foes. IT I will answer thee. That is, ' I will sliow that this view is unjust.' This lie does in the subsequent \erses by slating what he supposes to lie the real design of afflictions, and by showing that God in these trials had a good and benevolent object. IT That — "^3. Rather, because, or for. The object is not to show that God was greater than man — for that could not be a matter of information, but to show that because he was far above man he had great and elevated objects in his dealings with him, and man should submit to him without a murmur. U God is greater than man. The meaning of this is, that man should suppose that God has good reasons for all that he does, and that he might not be qualified to understand the reason of his doings. He should therefore acquiesce in his arrangements, and not call in question the equity of the divine dealings. In all our trials it is well to remember tliat God is greater than we are. He knows what is best; and though we may not be able to see the reason of his doings, yet it becomes us to acquiesce in his superior wisdom.

13. If'hy dost thou strive against h^m? By refusing to submit to him, and by calling in question his wisdom and goodness. H Fur he giveth not accovnt of any of his matters. Marg. as in Hel). ansioercth not. The idea is, that it is as useless as it is improper to contend with God. He does ills own pleasure, and deals with man as he deems best and right. The reason of his doings he does not state, nor has man any power to extort from him a statement of the causes why he afflicts us. This is still true. The reason of jiis doings he does not often make known to the afflicted, and it is impossible to know noic the causes why he has brought on us the calamity with which we are

14 For God speaketh once, yea, twice,, yet man perceiveth it not.

visited. The general reasons why men are afflicted may be better known now than they were in the time of Elihu, for successive revelations have tlirown much light on that subject. But when he comes and afflicts us as individuals; when he takes away a beloved child; when he cuts down the voung, the vigorous, the useful, and the pious, it is often impossible to luiderstand ichy he has done it. All that we can do then is to submit to his sovereign will, and to believe that! hough we cannot see the reasons why he has done it, yet that does not prove that there are no reasons, or that we may neverhe permitted to understand them. We are required to submit to his will, not to our own reason; to acquiesce because he does it, not because wc see it to be right. If we always understood the reasons why he afflicts us, our resignation would be not to the will of God, but to our own knowledge of what is right; and God, therefore, often passes before us in clouds and thick darkness to see whether we have sufficient confidence in him to believe that he does right, even when we cannot see or understand the reason of his doings. So a child reposes the highest confidence in a parent, when he believes that the parent will do right, though he cannot understand why he does it, and tlie parent does not choose to let him know. May not a father see reasons for what he does which a child could not understand, or which it miglit be proper for him to withhold from him.'

J 4. For God speaketh once. The object of what is here said is, to show the reason why God brings affliction upon men, or to explain the principles of his government, which Elihu supposed had been sadly misunderstood by Job anc' his friends. The reascn why he brings affliction, Elihu

15 In a dream, in a vision of the night, when deep sleep ffilleth upon men, in slumberings upon the bed,

says, is because all other means of reclaiming and restraining men fail. He comuiunicates his will to them; he speaks to them again and again in dreams and \ isinns; he warns them of the error of their course (vs. 14- 17), and when this is all inetlectual, lie brings upon them aiHiction. He lays tliem upon their bed where they must reflect, and where there is hope that they may be reclaimed and reformed, vs. 13-28. IT Yea, twice. He does not merely admonish him once. He repeats the admonition when man refuses to hear him the first time, and takes all the methods which he can by admonition and warning to withdraw him from his wicked purpose, and to keep him from ruin. If Yet man perceivcth it not. Or, rather, ' Although he does not perceive it or attend to it.' Though the sinner is regardless of the admonition, yet still God repeats it, and endeavors to save him from the commission of the crimes which would lead him to ruin. This is designed to sliow the patience and forbearatice of God, and how many means he takes to save the sinner from ruin. Of the truth of \\'ba.t Elihu here says, there can be no difference of opinion. It is one of the great principles of the divine administration that the sinner is often warned, though he heeds it not; and that God sends repeated admonitions even when men will not regard them, but are bent on their own ruin.