Notes on the Old and New Testaments

15. In a dream. This was one of the methods by which the will of God was made known in the early periods of the world. See Notes on ch. iv. 12-17. And for a fuller account of this metliod of communicating the divine will, see Introduction to Isaiah, § 7. (2.) IT In a vision of the night. Notes ch. iv. 13. Comp. Intro, to Isa. § 7. (4.) IT When deep

16 Then he ' openeth the ears of men, and sealeth their instruction,

sleep fall eth upon men. This may be designed to intimate move distinctly that it was from God. It was not the effect of disturbed and broken rest; not such fancies as come into the mind between sleeping and waking, but the visitations of the divine Spirit in the profoundest repose of the night. The word rendered " deep sleep " ('^''9!!'1^) is one that denotes the most profound repose. It is not merely sleep, but it is sleep of the soundest kind — that kind w-hen we do not usually dream. See Notes on ch. iv. 13. The Chaldee has here rendered it correctly, >vF!p'25 NriJi^ — sleep that 13 deep. The LXX render it, ihivoc; (fiojioq — dread horror. The Syriac renders thi.s verse, " Not by tlie lips does he teach; by dreams and visions of the night," &c. H In slumherings upon the bed. The word TewAeveAslumheriiigs (DT'I^jri) means a light sleep, as contradistinguished from very profound repose. Our word slumber conveys the exact idea. The meaning of the whole is, that God speaks to men when their senses are locked in repose — alike in the profound sleep when they do not ordinarily dream, and in the gentle and light slumbers when the sleep is easily broken. In what way, however, they were ' to distinguish such communications from ordinary dreams, we have no information. It is scarcely necessary to remark that what is here and elsewhere said in the Scriptures about dreams, is no warrant for putting any confidence in them now as if they were revelations from heaven.

16. The7i he openeth the ears of men Marg. as in Heb. revealeth, or uncover eth. The idea is, that lie then re veals to the ear of man important admonitions or counsels. He communicates valuable truth. We ar«

17 That he may withdraw "

not to understand this as saying that the sleeper actually hears God speak, but as the ear is the organ of iiearing, it is employed here to denote that God then counnunicates his will to men. In what way he had access to the souls of men by dreams, it is impossible to explain. H Jlud sealeth thiir instruction. Literally, ' In their admonition he seals;' or he affixes a seal. The idea is, that he makes the admonition or instruction as secure as if a seal were affixed to it. A seal ratified or confirmed a contract, a will, or a deed, and the sense here is, that the communications of God to the soul were as firm as if they had been ratified in like manner. Or possibly it may mean, that the warnings of God were communicated to the soul like a sealed letter or message unknown to any other; that is, were made privately to the indivdual himself in the slumbers of the night. Others have understood the word xenAexsA instruction., as denoting castigation, or pimishment, and according to that explanation the meaning would be, that he announces to them certain punishment if tiiej- continued in sin; he made it as certain to them as if it were ratified by a seal. So RosenmUUer and Mercer. Schultens supposes it to be equivalent to inspires them, or communicates instruction by inspiration as if it were confirmed and ratified by a seal. He observes that the Arabic word *J"^

— lihathamis often used in the Koran, meaning to inspire. The LXX render it, acroii? iifq)6,^t]a(.i — "he terrifies them" — where they evidently read Onn'i instead of chn:. The sense is, that God communicates warnings to men on their beds, in a manner as solemn and impressive as if it were ratified with a seal, and made as secure as possible.

17. That he may icithdraic man from his purpose. Marg. loork. The sense is plain. God designs to warn him of the consequences of executing a plan of iniquity. He alarms him by showing him that his course will lead to punishment, and by representing to him in the night visions, the dreadful woes of the future world into which he is about to plunge. The object is to deter him from committing the deed of guilt whicji he had contemplated, and to turn him to the paths of righteousness. Is it unreasonable to suppose that the same thing may occur now, and that God may have a purpose in the dreams which often visit the man who has formed a plan of iniquity, or who is living a life of sin.'' It cannot be doubted that such men often have alarming dreams; that these dreams are such as are fitted to deter them from the commission of their contemplated wickedness; and that in fact they not unfrequently do it. A'v^hat shall hinder us from supposing that God intends that tlie workings of the mind when the senses are locked in repose, shall be the means of alarming the guilty, and of leading them to reflection.' Why should not mind thus be its own admonisher, and be made the instrument of restraining the guilty then, as really as by its sober reasonings and reflections when awake? JMany a wicked man has been checked in a career of wickedness by a frightful dream; and not a few have been brought to a degree of reflection which has resulted in sound con%ersion by the alarm caused on the mind by having the consequences of a career of wickedness traced out in the visions of the night. The case of Colonel Gardiner cannot be fiirgotten — though in that instance it was rather 'a vision of the night " than a dream. He was meditating an act of wickedness, and was alone in his room awaiting the appointed hour. In the silence of the night, and in the solitude of his room, he se.e7nedto see the Saviour on the cross. This view, however it may be accounted for, re

IS He keepeth back his soul from tlie pit, and his life fiom ' perishing by the sword.

slr.'uned liim from tlve contomplated act of wickedness, ^id he became an eminently pi oils man. See Uoddridge's Lil'e of (^ol. Gardiner. The mind, witli all its faculties, is under the control of God, and no one can demonstrate that lie does not make its actings, even in the wiuiderings of a tlream, the designed means of clieckiiig tlie sinner, and of saving the soul. 1i.Ind hide pride from man. Probably the particular thing which Elihuhere referred to, was pride and arrogance tuirards God; or an insolent bearing towards him, and a reliance on one's own merits. This was the particular thing in Job which Elihu seems to have thought required animadversion, and probably he I'iieant to intimate that all men liad such communications from God by dreams as to save them from such arrogance.

18. He kccpeth hack his soul from (he pit. The word soul in the Hebrew is often equivalent to scJf and tlie idea is, that he keeps the man from the pit in this manner. The object of these warnings is to keep him frojn rnsiiing on to his own destruction. The word rendered pit — '"'!!'"^, properly means a jnt, or pitfall, in which traps are laid for wild animals, Ps. vii. 16, i.x. 16; then a cistern that is miry, Job ix. 31; a prison, Isa. li. 14; then the grave, or sepulchre, as being often a cavern, Job xvii. 14. Ps. XXX. 10. See vs. 28, 30, of this chapter. It evidently means here the grave, and the sense is, that God thus warns men against pursuing a course of conduct which would lead them to destruction, or would speedily terminate their lives. IT.'ind his life from perishing ly the sicord. Marg. passing by. TJie meaning of the Hebrew may be, ' to keep his life from passing arcuy by the pvvord;' as if the sword were the means by which the life or soul pass-

Id He " IS chastened also with pain upon his bed, and the multitude of his bones with strong pain;

ed from the body. The word rendered sicord here — ^i''^ is from iTlptti —to send, cast, hurl, and the reference is rather to something scjit,-ds of nn arrow, dart, javelin, tlian to a sword. The sense is not materially varied, and the idea referred to is that of a violent death. The meaning is, that God by these warnings would keep a man from such a course of lile as would lead to a death by violence — cither by punishment for his crime, or by being cut oft' in war.

1!). He is chastened also xoith pain. As another means of checking and restraining him from the commission of sin. Wlien the waruings of the night fail, and when lie is bent on a life of sin, then God lays him on a bed of pain, and he is brought to reflection there. There he lias an opportunity to think of his life, and oi all the consequences which must follow from a career of iniquity. This involves the main inquiry before the disputants. It was, why men were afflicted. The three friends of Job had said that it was a full proof of wickedness, and that when the professedly pious were afflicted it was demonstrative of insincerity and hypocrisy. Job had called tiiis position in question, and proved that it could not be so, but still was at a loss why it was. Elihn now says, that afHiction is a part of a disciplinary government; that it is one of the means which God adopts, when warnings are ineffectual, to restrain men and to bring them to reflection and repentance. This appears to liave been a view which was almost entirely new to them. IT And the multitude of his hones with strong pain. The bones, as has before been remarked, it was s'jpposed might be the seat of the acutest pain. See Notes on ch. xxx. 17. Comp. ch. XX. 11, vii. 1.^), xxx 30. The meaning hero is, that tin?

20 So that his life abhorrcth 1 22 Yea, his soul draweth near bread, and his soul ' dainty meat. | unto the grave, and his life to

21 His flesh is consumed the destroyers.

away, that it cannot be seen; and his bones that were not seen, stick out.

frame was racked with intense suffering in order to udmonisli men of sin, to save tiiem from plunging into deeper transgression, and to bring them to repentance.

20. So that his life abhorrcth Ircad. It is a common effect of sickne-ss to take away tlie appetite. Elihu here regards it ns a part of the wholesome discipline of the sufferer. He lias no relish for the comforts of life. II «c?«f/ his sold dainty meat. Marg. v^cat of desire. The Hebrew is, ' food of desire.' The word rendered meat (pzi^pz) does not denote animal food only, but any kind of food. So the old English word meat wa* used. The idea is, that the sick man loathe-s the most delicate food. It is a part of his discipline that the pleasure which he had in the days of his liealth is now taken away.

21. His flesh is consumed aicatj., that it cannot be seen. He wastes away. His flesh, once vigorous, beautiful, and fair, now disappears. This is not a mere description of the nature of his sickness, but it is a description of the disciplinary arrangements of God. It is nn important part of his aflliction, as a part of the discipline, that his flesh vanishes, and that his appearance is so changed that he becomes repulsive to the view. H Jlnd his bones that 2cerc nut seen, stick out. His bones were before invisible. They were carefully concealed by the rounded muscle, and by the fat wh.ich filled up the interstice.^!, so that they were not offensive to the view. But now the protuberances of his bones can be seen, for God has reduced him to the condition of a skeleton. This is one of the common cflects of disease, and

23 If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness;

this shows the strength of the discipline which God conterrtplates. The parts of the human frame which in health are carefully hid from the view, as being unsightly, become now prominent, and can be hidden no longer. One design is to humble us; to take away the pride which delighted in the round and polished limb, the rose on the cheek, the ruby lip, and the smooth forehead; and lo show us what we shall soon be in the grave.

22. Yea, his soul draiceth ncii-r unto the grace. That is, he himself does, for the word so^^l is often used to denote self. H Jlnd his life to the destroyers— t'^r'^'r— Literally, 'to those causing death.' The interpretation c-ominonly given of this is, ' the angels of death ' who were supposed to come to close human life. Comp. 2 Sam. xxiv. 16, 17. But it probably refers to diseases and pangs as having power to terminate life, and being tlie cause of the close of life. The meaning is, that the afflicted man comes very near to those acute suliVrings which terminate life, and which by personification are liere rej)rescnted as the authors of death.

23. If there be a messenger irith him. This part of the speecJi of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in ch. xix. 25-27. Almost every interpreter has had a peculiar view of its meaning, and of course it is very difiicult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine the true sense of the passage, it may be of interest to see how it is presented in tiie ancient ver- \ sions, and what liglit they throw on it. The Vulgate renders it, " It'there is for him an angel speaking, one of thousands, lliat he may announce tlie rigliteousness of the nnin; lie will pity him, and say, Deliver him that iia descends not into corruption: I nave found him in v/hom I will be propitious to liim " — Invctii in quo el propitier. The Septuagint translators render it, " If there be a thousand angels of death (ayyiXnt O-aiarrjfnnnt), not one of them can [mortally] wound him (tovjoi] arroi')- If iie determine in his heart to turn to the Lord, when he shall have shown man liis charge against jiim, and ^hown his folly, he will support him that he may not fall to death, and renew his l>0(ly, like plastering on a wall (ojoTtfO dAo;^, »;i' ^.Tt Tof/nv), and will fill his hones with marrow, and make his llesh soft like an infant." The Chaldee renders it, " If there is merit (xrillj in him, an angel is prepared, a comforter (^^"'^i^'jQ, Paraclete^) [Gr. TZaociyJ.ijToq}, one among a thousand accusers (^'■•T'l^"'^;^), [Gr. y.arr'iynon:;'}, that he may announce to man his rectitude. And he spares him, and says. Redeem him, tiiat he may not descend to corruption; I liave found a ransom." Schultens has divided the opinions which have been entertained of the passage into lliree classes. They are, I. The opinions of those who suppose that by the messenger, or angel, here, there is reference to a jnati. Of those who liold this opinion, he enumerates no less than seven classe-s. They are such as these: (1) those who hold that the man referred to is some distinguished instructor sent to the sick to teach them the will of God, an opinion held by Munster and Isidorus; (2) those who refer it to a prophet, as Junius et Tremillius; (3) Codurcus supposes that there is reference to the case of Abimelech, who was made sick on account of Sarah, and that the man referred to was a prophet, who annoui>ced to him that

God was righteous. Gen. xx. The 4th and 5th cases slightly vary from these specified. (6.) TJiose who hold that Elihu referred to himself as being the angel, or messenger, that God had sent to make knov.n to Job the truth in regard to the divine government, and the reason why he all!ict3 men. Of this opinion was Gusset, and we may add that this is the opin ion of Umbreit. (7.) Those who suppose that some faitliful servaiU of God is intended, without specifying who, who comes to the sick and afflicted, and announces to them the reason of the divine dispensations. II. The second class of opinions is, that an angel is referred to here, and that the meaning is, that God employs angelic beings to communicate his will to men, and especially to the afflicted — to make known to them the reason why they are afflicted, and the assurance that lie is willing to show mercy to them if they will repent. Of those who liold this, Schultens mentions (1) the I^XX, who render it, " the angels of death;" (2) the Chaldee Paraphrast, who un derstands it of the " comforting angel " — the Paraclete; (3) the opinion of JMeroer, who supposes it to refer to a good angel, who, though tliere be a tiioustind of a contrary description, i. he anno-unces the will of God, and shows the true reason why he niHicls men, inav be the means of reclaiming them; (4) the opinion of Clerc, who regards it as a mere hypothesis of JLlihu, saving that on the supposition that an angel would thus visit men, they might be reclaimed; (5) the opinion of Grotius, who supposes it reters to angels regarded as mediators, who perform their office of mediation in two ways — by admonishing men, and by praying for them. This was also the opinion of Maimonides (6.) The opinion of Jerome, who supposes that it refers to the angel standing in the presence of God, and who is employed by him in admonishing and correcting mankind. III. Tlie third class of opinions consists of those who refei it to the Messiah

Of those who have held tlii% opinion, tlie following may he mentioned: Cocceius — of course; Calovius, (Schniidius, and Augustine. Amidst this diversity of sentiment, it is difficult, if not impossihle, to determine the real meaning of the passage. The gcjierul sentiment is indeed plain. It is, that God visits men with affliction in order to restrain them from sin, and to correct them when thej- have erred. It is not from hostility to them; not from mere justice; not because he delights in their sufi'erings; and not because he wishes to cut them ofl". They may sufter much and long, as Job had done, without knowing the true reason why it was done. They may form erroneous views of the design of the divine administration, and suppose that God is severe and harsh. But if there shall come a messenger, in such circumstances, who shall explain the reason of the divine dealings, and show to the sufferer on what principles God infiict.s pain; and if the sufferer shall hear the message, and acquiesce in the divine dealings, tlien God would be willing to be merciful. He would say that he was satisfied; the object of the affliction was accomplished, and he would restore the afflicted to health, and bestow upon him the most satisfactory evidences of his own favor. An e.vamination of the particular words and phrases occurring in the passage, may elucidate more clearly this general idea, and lead us to its true interpretation. The word translated messcnger(T\'^.''^,md- I6k), is that which is usually employed to denote an angel. It means, properly, one^wko is sent, from T|X^, rendered here by Jerome, angel, and by the LXX, angels bringing death So far as the v:ord is concerned, it may apply to amj messenger sent from God — whether an angel, a prophet, or the IMessiah; any one avIio should be commissioned to explain to man the reason why afflictions were sent, and to communicate llie assurance that God was ready to pardon. IT ^n interpreter. That is, an angel-interjirctcr, or a messenger wiio should be an interpreter. Tiie word ^"'^^, vielitz, is from ^^^, lutz, to stammer; to speak in a barbarous tongue; and then, in Hiphil, to cause to understand a foreign language, or to explain; to interpret. Hence it means one who explains or interprets that which was obscure; and may mean here one who explains to the sufferer the true principles of the divine administration, or who interprets the design of the divine dealings. In 2 Chron. xxxii. 31 it is rendered ' ambassadors ' — referring to the ambassadors that came from Babylon to Hezekiah — rendered in the margin, interpreters; in Isa. xliii. 27 it is rendered teachers, in the margin interpreters, referring to the religious teachers of the Jews, or those who were appointed to crplain the law of God. Gesenius supposes that it means here the same as intercessor, or inter nunciiis, and that the phrase denotes an interceding angel, or one interceding with God for men. But there is no instance in which the word ^"'?'?, melitz, is so employed, and such an interpretation is not demanded b)' the connection here. The idea involved in the word here is immediately explained by Elihu himself. The -word denotes one who would 'show unto man his uprightness;' that is, who would be able to vindicate the righteousness of God, and explain his dealings. This word, also, may therefore be applicable to a prophet, a sage, an angel, or the Mes«iah — to any one who would be able to explain and interpret the divine dealings. So far as the language

IB concerned, there is no reason uliy it should not be applied to Eliliu himself. U One avtvng a tlioiisand. i^wh an one as you wonld scarcely hope to find among a thousand; that is, one who was endowed witli a Iviiowledge of the ways of God, and wlio was qualified for this work in a much more eminent manner than the mass of men. We have now a similar phrase to denote a man eminent for wisdom, learnings skill, or moral worth. Tliis language is such as would most properly be applicable to a human messenger. One would h;;rdl\' think of making such distinctions among angelic beings, or of implying that an)- one of them might not be qualified to bear a message to man, or that it was necessary to make such a selection as is implied by the phrase here to explain the dealings of God. IF To shoio unto man his uprightness. This is the office w'hich the interpreting-messenger \\?is to perform. The ' uprightne>s ' referred to here, I suppose, is that of God, and means the rectitude of his doings; or, in a more general sense, the justness of his character, the equity of his administration. So explained, it would mean that the messenger would come to show that God is worthy of confidence; that he is not harsh, stern, severe, and cruel. Tlie afflicted person is supposed to have no clear views on this point, but to regard God as severe and unmerciful. Elihu in this undoubtedly had Job in his eye, as entertaining views of God which were far from correct. What was necessary, lie said, was, that some one would come who could show to the sufferer that God is worthy of confidence, and that his character is wholly upright. Prof. Lee interprets this as referring wholly to the RIessiah, and as denoting the "righteousness which this Mediator is empowered to give or impute to those who duly seek it; and thus, as a Mediator between God and man, to make it out as their due, by means of the ransom so found, offered, and accepted." Noyes explains it as meaning '■his d^ity;' that is, " what reason and religion require of a man in his situation; repentance, submission, and prayer to God for pardon." But it seems to me more natural to refer it to the great principles of the divine government, as being worthy of confidence. Those principles it was desirable should be so explained as to inspire such confidence, and particularly this was what Elihu supposed was needed bj- Job. On the whole, then, it seems probable that Elihu, in this passage, by the messenger which he mentions, referred to some one who should perform the office which he himself purposed to perform — some man well acquainted with the principles of the divine administration; who could explain the reasons why men suffer; who could present such considerations as should lead the sufferer to true repentance; and who could as sure him of the divine mercy. The reasons for this interpretation may be summed up in few words. They are, (J.) That this is all that is fairly and necessarily implied in the Ian guage, or such an interpretation meets the obvious import of all the expressions, and leaves nothing unexplained. (2.) It accords with what Elihu supposed to be the views of Job. He regarded him as having improper apprehensions of the government of God, and of the reasons why afflictio-ns were sent upon him. lie had patiently listened to all that he had to say; had heard him give utterance to much that seemed to be in the spirit of complaint and murmuring; and it was manifest to Elihu that he had not had right apprehensions of the design of trials, and that they had not produced the proper effect on his mind. He still needed some one— an interpreter sent from God — to ex plain all this, and to present such views us should lead him to put confidence in God as a God of mercy and equity. (3.) It accords with the character which Elihu had assumed, and which he all along maintained. He professed to come from God, eh.

24 Then he is gracious unto going down to the pit; I have him, and saith, Deliver him from found ' a ransom.

xxxii. 8. He was in the place of God, ch. xxxiii. 6. He came to explain the whole matter which had excited so long and so warm a debate— a debate to which he had attentively listened, and where neither Job nor his friends had stated the true principles of the divine administration. To represent himself now as having a clcio to the reason wJiy God afflicts men in this manner, and as being qualified to explain the perplexing subject, was in accordance with the character which he maintained. (4.) It accords with the effect wliich he wished to produce on the mind of Job. He wished to bring him to confide in God; to show Iiim that all these mysterious dealings were designed to bring him back to his Creator, and to restore peace and confidence to his agitated and troubled bosom. While Elihu, therefore, advances a general proposition, I doubt not that he meant to represent himself as such a messenger sent from God; and though in the whole of his speech he manifested almost the extreme of modesty, yet he. regarded himself as qualified to unravel the mystery. That it refers to the Messiah cannot be demonstrated, and is improbable; for (1.) It is nowhere applied to him in the New Testament — a consideration not indeed decisive, but of some force, since it is not very safe to apply passages to him from the Old Testament without such authority. At least, the general rule is to be repudiated and rejected, that every pas-, sage is to be supposed to have such! a reference which can be possibly i made to apply to him, or where the language can be made to describe his I person and offices. (2.) The work | of the ' interpreter,' the ' angel,' or ' ' messenger,' referred to here, is not that of the Messiah. The effect i which Elihu says would be produced > would be, that the life of the sufferer | would be spared, his disease removed, and his flesh restored with infantile freshness. But this is not the work which the Redeemer came to perform, and is not that whicii he actually does. (3.) The subject here discussed is not such as is applicable to the work of the Messiah. It is here a question solely about the design of affliction. That was the point to be explained; and explanation was what was needed, and what was proposed to be done. But this is not the peculiar work of the Messiah. His was a much larger, wider office; and even if this had been his wliole work, how would the reference to that have met the point under discussion? I am inclined, therefore, to the opinion, that Elihu had himself particularly in his view, and that he meant to represent himself as at that time sustaining the character of a messenger sent from God to explain important principles of his administration.

24. Then he is gracious unto him. That is, on the supposition that he hears and regards what the messenger of God communicates. If he rightly understands the reasons of the divine administration, and acquiesces in it, and if he calls upon God in a proper manner (ver. 26), he will show him mercy, and spare him. Or it may mean, that God is in fact gracious to him by sending him a messenger who can come and say to him that it is the divine purpose to spare him; that he is satisfied, and will preserve him from death. If such h messenger should come, and so announce the mercy of God, then he would return to the vigor of his former days, and be fully restored to his former prosperity. Elihu refers probably to some method of communication, by which the will of God was made known to the sufferer, and by which it was told him that it was God's design not to destroy, but to discipline and save him. IT Deliver him. lleb. ^■"•^'J^, redeem him. The word liere used (''^7?) properly means to lei loose, to cut loose; and then to buy loose; that is, to redeem, to ransom for a price. Sometimes it is used in the general sense of freeing or delivering, without reference to a price, comp. Dcut. vii. 8. Jer. xv. 21. Ps. xxxiv. 23. Job vi. 23; but usually there is a reference to a price, or to some valuable consideration, either expressed or implied. Comp. Notes on Isa. xliii. 3. Here the appropriate idea is expressed, for it is said, as a reason for redeeming or rescuing liim, 'I have found a ransom.' That is, the ' ransom ' is the valuable consideration on ac('ount of which he was to be rescued from death. ^ From going down to the pit. The grave; the world of darkness. Notes, ver. 18. That is, he would keep him alive, and restore him again to health. It is possible that by the word pit here, there raaj" be a reference to a place of punishment, or to the abodes of the dead as places of gloom and horror, especially in the case of the wicked; but the more probable interpretation is, that it refers to death alone. TT / hate found. That is, there is a ransom; or, I have seen a reason why he should not die. The idea is, that God was looking for some reason on account of which it would be proper to release the sufferer, and restore him to the accustomed tokens of his favor, and that such a ransom had now appeared. There was now no necessity why those sufl'erings should be prolonged, and he could consistently restore him to health. IT A ransom. Marg. ' or, an atonement. Heb. "i?3, kopher. On the meaning of this word, see Notes on Isa. xliii. 3. The expression here means that there was something which could be regarded as a valuaable consideration, or a reason why the sufferer should not be further afflicted, and why he should be preserved from going down to the grave. What that price, or valuable consideration was, is not specified; and what was the actual idea which Elihu attached to it, it is now impossible with certainty to determine. The connection would ratlier lead us to suppose that it was something seen in the suflerer himself; some cliange wrought in his mind by his trials; some evidence of acquiescence in the government of God, and some manifestation of true repentance, which was the reason why the stroke of punishment should be removed, and why the sufferer should be saved from death. This might be called by Elihu ' a ransom ' — using the word in a very large sense. There can be no doubt that such a fact often occurs. God lays his hand on his erring and wandering children. He brings upon them afflictions which would consign them to the grave, if they were not checked. Those afflictions are effectual in the case. They are the means of true repentance; they call back the wanderer; they lead him to put his trust in God, and to seek his happiness again in him; and this result of his trials is a reason why they should extend no farther. The object of the affliction has been accomplished, and the penitence of the sufferer is a sufficient reason for lightening the hand of affliction, and restoring him again to health and prosperity. This is not properly an atonement, or a ransom, in the sense in which the word is now technically used, but the Hebrew word here used would not be inappropriately employed to convey such an idea. Thus, in Ex. xxxii. 30, the intercession of Moses is said to be that by which an atonement would be made for the sin of the people. " Moses said unto the people. Ye have sinned a great sin; and now I will go up unto the Lord; peradven ture I shall make an atonement ("T^S^X, dhupperd, from ""£3, hdphdr), for your sin." Here, it is manifest that the act of Moses in making intercession was to be the public reason, or the 'ransom,' why they were not to be punished. So the

25 His flesh shall be fresher than ' a child's: he shall return to the days of his youth:

26 He shall pray unto God,

boldness, zeal, and fidelity of Phinehas in resisting idolatry, and punishing those who had been guilty of it, are spoken of as the atonement or ransom on account of which the plague was stayed, and the anger of God removed from his people. Num. XXV. 12, 13, "Behold, 1 give unto him my covenant of peace — because he was zealous for his God, and made an atonement ('15^'^!!') for the children of Israel." Sept. ^ftArtoaro. In this large sense, the sick man's repentance might be regarded as the covering, ransom, or public reason why he should be restored. That word literally means that which covers, or overlays any thing; and then an atonement or expiation, as being such a covering. See Gen. vi. 14. Ex. xxi. 30. Cocceius, Calovius, and others suppose that the reference here is to the Messiah, and to the atonement made by him. Schultens supposes that it has the same reference by anticipation — that is, that God had purposed such a ransom, and that in virtue of the promised and prefigured expiation, he could now show mercy. But it cannot be demonstrated tliat Elihu had such a reference; and tiiough it was undoubtedly true that God designed to show mercy to men only through that atonement, and that it was, and is, only by this that release is ever given to a sufferer, still, it does not follow that Elihu fully understood this. The general trutli that God was merciful, and that the repentance of the sick man would be follov/ed by a release from suft'ering, was all that can reasonably be supposed to have been understood at that period of the world. JVo?o, we know the reason, the mode, and the e.xtent of the ransom; and taking the words in their broadest sense, we may go to all suf-

and he will be favourable unto him; and he shall see his face with joy: for he will render unto man his righteousness.

ferers, and say, that they may be redeemed from going down to tlie dark cb.ambers of the eternal pit, for God has found a ransom. Jl valuable consideration has been oijered, in the blood of the Redeemer, which is an ample reason why they should not be consigned to hell, if they are truly penitent.

25. His flesh shall be fresher than a child's. Marg. childhood. The meaning is obvious. He would be restored again to health. The calamity which had been brought upon him for purposes of discipline, would be removed. This was the theory of Elihu in regard to afflictions, and he undoubtedly meant that it sliould be applied to Job. If he would now, understanding the nature and design of affliction, turn to God, he would be recovered again, and enjoy the health and vigor of his youth. We are not to suppose that this is universally true, though it is undoubtedly often a fact now, that if those who are afilicted become truly penitent, and call upon God, the affliction will be removed. It will have accomplished its object, and may be withdrawn. Hence, tliey who pray timt their afflictions niay be withdrawn, should^Vsi pray that they may accoinplisii on their own hearts the effect ^vhicli God designs, producing in them penitence, deadness to the world, and liuuuliation, and then that his hand may be withdrawn. IT He shall return to the days of his ijonth. That is, to health and vigor.

2C. He shall pray unto God, &c. That is, when he fully understands the design of ailliction; -and when his mind is brought to a proper state of penitence for his past conduct, then he will find God merciful and ready to show him kindness. IT And he shall see his face with joy. The face o.

27 He ' looketh upon men;

God. That is, he sliall be able to look up to him with peace and comfort. This language is similar to tliat vvhuli is so frequently employed in the iScnplures, in which God is said to liit upon us tJie liglitof his countenance. The meaning here is, tliat the afflicted man would be again permitted to look by faith on God, being reconciled to him, and would see in his face no indication of displeasure. IT For he icill rendf.r unto man his righteousness. He will deal with him in justice and equity. When he sees evidence of penitence, he will treat him accordingly; and if in the afflicted man he discerns true piety, he will regard and treat him as his friend. The meaning is, that if there is in the sufterer any sincere love to God, he will not be indifferent to it, but will treat him as possessing it. This is still true, and universally true. If there is in the heart of one who is ftfflioted any real piety, God will not treat him as an impenitent sinner, but will manifest his mercy to him, and show to him tlie favors which he confers only on his friends.

27. He looketh vpon vien. Marg. " or, he shall look upon men, and say, I have sinned." Umbreit renders tliis. Nun singt er jubelnd zu den Menschen — " now he sings joyfully among men." So Noyes, "He shall sing among men, and say." Prof. Lee, " He shall fully consider or pronounce right to men, so that one shall say, I have sinned." Coverdale, " Such a respect hath he unto men. Therefore, let a man confess and say, t have offended." The LXX render it, Elra TOTf (x,7ln[tf'nip(Tai cii'O-iiioTToq arro; invTw — " then shall a man blame himself," &c. These various renderings arise from the difference of signification attached to the Hebrew word "I'J^^. According to our interpretation, it is derived from ^"^^

•shir, to sing, and then the meaning and if any say, " I have sinned, and perverted that which was right, and it profited me not;

would be, ' he sings before men,' and thus the reference would be to the suff'erer, meaning that he would have occasion to rejoice among men. See Gesenius on the word. According to the other view, the word is derived from ^'liU — sliiir, to look round; to care for, or regard; and according to this, the reference is to God, meaning that he carefully and attentively observes men in such circumstances, and, if he sees evidence tliat tiiere is true penitence, he has compassion and saves. This idea certatiily accords better with the scope of the passage than the former, and it seems to me is to be regarded as correct. fT Jlnd if any saxj, I have sinned. Heb. " And saj's," that is, if the suff'erer, under the pressure of his afflictions, is willing to confess his faults, then God is ready to show him mercy. This accords with what Elihu purposed to state of the design of afflictions, that they were intended to bring men to reflection, and to be a means of wholesome discipline. There is no doubt that he meant that all this should be understood by Job as applicable to himself, for he manifestly means to be understood as saying that he had not seen in him the evidence of a penitent mind, such as he supposed afflictions were designed to produce IT And perverted that which was right. That is, in regard to -operations and views of the divine government. He had held error, or had cherished wrong apprehensions of the divine character. Or it may mean, that he had dealt unjustly with men in his intercourse with them. IT And it profited me not. The word here used (nitl) — shdvd) means properly to be even or level; then to be equal, or of like value; and here may mean, that he now saw that it was no advantage to him to have done wickedly, since it brought upon him such a punishment, or the benefit which he re-

28 He ' will deliver his soul from going into the pit, and his life shall see the light.

29 Lo, all these thirigs worketh '^God oftentimes with man,

ceived from Jiis life of wickedness was no equivalent for the pain which he had been called to suffer in consequence of it. This is the common interpretation. Rosenmiiller, however, suggests another, which is, that he designs by this language to express his sense of tiie divine mercy, and that it means ' my afflictions are in no sense equal to my deserts. I have not been punished as I might justly have been, for God has inter-

Eosed to spare me.' It seems to me, owever, that the former interpretation accords best with the meaning of the words and the scope of the passage. It would then be the reflection of a man on the bed of suffering, that the course of life which brought him there had been attended with no advantage, but had been the means of plunging him into deserved sorrows, from which he could be rescued only by the grace of God.

28. He will deliver his soul. Marg. " He hath delivered my soul." There are various readings here in the text, which give rise to this diversity of interpretation. The present reading in the text is "^I^E? — my soul; and according to this, it is to be regarded as the language of the sufferer celebrating the mercy of God, and is language which is connected with the confession in the previous verse, ' I have sinned; I found it no advantage; and he hath rescued me from death." Many MSS., however, read via: — his soul; and according to this, the language would be that of Elihn, saying, that in those circum- Btances God would deliver him when he made suitable confession of his ein. The sense is essentially the game The Vulgate has, " He will deliver AJ5 s'jul;" the LXX, "Save

30 To bring back his sou> from the pit, " to be enlightened with the light * of the living.

m-y soul." H From going into the pit. INotes ver. 18. TI And his life shall see the light. Here there is the same variety of reading which occurs in regard to the word soul. The present Hebrew text is (''J^^*^) " my life;" many MSS. read C^'^^) " his life." The phrase "to see the light" is equivalent to live. Death was represented as going down into i-egions where there was no ray of light. See ch. iii. 20, x. 21, 22.

29. Lo, all these things loorkcth God. That is, he takes all these methods to warn men, and to reclaim them from their evil ways. IT Oftentimes. Heb. as in the margin, twice, thrice. This may be taken either, as it i.s by our translators, to denote an indefinite number, meaning that God takes/re quent occasion to warn men, and re peats the admonition when they disreguard it, or more probably Elihu refers here to the particular methods which he had specified, and which were three in number. First, warnings in the visions of the night, vs. 14-17. Second, afflictions, 19-22. Third, the messenger which God sent to make the sufferer acquainted with the design of the aflliction, and to assure him that he might return Co God, vs. 23-26. So the LXX understand it, who render it, 6()oi'i; rohq— three ways, referring to tlie three methods which Elihu had specified.

30. To bring back his soul from the pit. To keep him from descending to the grave, and to the dark world beneath. He takes these methods of warning men, in order that they ma r not bring destruction on themselves See ver. 18. IT To be enlightened icith the light of the living. That he may still enjoy life, and not descend to the world of shades.

unto me, hold thy peace, and I will speak.

3"2 If thou hast any thing to say, answer me: speak; for I

mr, &c. Eliliu designs to intimate that he liad niucii more to say wliich uemaniled close attention. He begged, therefore, that Job would hear hun patiently through.

3iJ. If thou hast any thing to say, ansiccr me. In the previous verse, Eliliu had asked that Job would hear all that he had to say. Yet here, in view of \vhat he had said, he asks of him that if there were any thing from which lie dissented, he would now express his dissent. We may suppose that he paused at this part of his speech, and as what he had said related particularly to Job, he felt that it was proper that lie should have an opportunity to reply. IT For I desire, to justify thee. I would do you justice. I would not pervert what you have said, or attribute to you any wrong opinions or any improper motives. Perhaps there may be included also a wish to vindicate liim, if he possibly could. He did not desire to dispute for the sake of disputing, or to blame him if he could avoid it, but his aim was the truth;

33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.

and if he could, he wished to vindicate tile character of Job from the uspei'- sions which had been cast upon it.

33. If not, hearken unto me, &c. l*" nothing has been said from which you dissent, then listen to me, and 1 will explain further the perplexing subject which has excited so much discussion. These remarks of Elihu imply great confidence in the truth or what he had to say, but they are not arrogant and disrespectful. He treats Job with the utmost deference; is willing to hear all tliat could be said in opposition to his own views, and is desirous of not wounding his feelings, or doing injustice to liis cause. It may be supposed that he paused here, to give Job an opportunity to reply, but as he made no remarks, he resumed his discourse in the following chapter. The views which he had expressed were evidently new to Job, and were entirely at variance with those of his three friends, and they appear to have been received by ail with profound and respectful silence.

Elihd appears to have paused, to give Job an opportunity to reply to what he han said. When he found that he had nothing to reply, he addresses particularly the friends of Job, designing to vindicate the ways of God, and to examine some of the positions which Job had advanced. He had been grieved and offended that they had not replied to what he considered to be his erroneous sentiments (ch. xx.\ii. 3), and now he proposes to reply to those sentiments himself, and to show what was the truth in the matter. The chapter contains the following points:

I. The introduction to the speech, in which Elihu addresses himself particularly to the friends of Job, and asks their careful consideration of the whole subject, vs. 1-4.

II. A statement of the sentiments of Job which he considered erroneous, and which he proposed to examine, vs. 5-9. Particularly, Job had said that he waH righteous; that God had not dealt with)iim as he ought to liave done; and tliat there was no advantage in serving God ind being pious, since calamities came upon the righteous as well as the wicked, and tha wicked under his government fared as well as the righteous.

III. An examination and a refutation of these opinions, vs. 10-30. In doing this, Elihu refers to the following considerations: (a) A declaration that God will not do wickedness, and that he cannot pervert Judgment. This Elihu seems to consider as indisputable, vs 10-12. (b) God is the absolute and original sovereign of all the earth. No one has given him authority to reign, and no one can control him, vs. 13-16. (c) There is, therefore, great impropriety in calling in question the dealings of such a sovereign. It would be improper even to arraign an earthly prince, and to accuse him of injustice; and how much more impropriety is there in calling in ([uestion the equity of the Great Governor of the universe! vs. 17-19. (d) All men are under the notice of God. The wicked cannot escape, and there is no land of darkness where tiiey can be concealed. It cannot be supposed, therefore, that they will escape because God cannot ferret them out, and call them to judgment, vs. 20-22. (e) God will not lay upon man more than is right, or give him occasion to enter into controversy with him, ver. 23. (f) God ift/iict cuts off the wicked. He destroys them in the night; he strikes them suddenly down, and spares tlie poor and the oppressed who cry unto him. He takes care that the hypocrite shall not reign, and brings \ipon him deserved jjunishment, vs. 24-30. By such consideralions, Eliiiu meets the allegations of Job, and endeavors to vindicate the government of God. 'i'hey are for the most pirt mere assertions, and in his view the whole subject resolves itself into a matter of sovereignty. The amount of all that he says is, that man should submit to God, and ihat it is presumption in him to attempt to call in question the equity of his government.

IV. Elihu now turns again to Job, and appeals to him. He says that the proper course for him, instead of complaining of God, would be to confess that he had done wrong, and to pray that he might be taught to understand that which was now inscrutable to him. He ought not to ex])ect that every thing would be according to his mind. He ought to seek counsel of men of understanding, and listen with defeience to their opinions, and not to arrogate all wisdom to himself. Job had erred, in the opinion of Elihu, and had maintained sentiments which tended to vindicate the conduct of wicked men. He had evinced a spirit of rebellion, and multiplied words against God, vs. 31-37. The drift of the whole discourse, therefore, is, to convince Job that he was wrong, and to exhort him to acquiesce in the righteous government of God; to lead him to inquire into the reasons why God had afflicted him, and confess the sins which had been the occasion of his trials.

2 Hear my words, O ye wise

1. Furthermore, EJi/iii answered and said. That is, evidently, after a pause to see if Job liad any thing to reply. The word answered in the Scriptures often means " to begin a discourse," though nothing had been said by others. See ch. iii. 2. Isa. xiv. 10. Zech. i. 10, iii. 4, iv. 11, 12. Sometimes it is used with reference to a subject, meaning that one replied to what could be suggested on the opposite side. Here it may be understood either in the general sense of beginning a discourse, or more probably as replying to the sentiments wliicii.Tob had advanced in the debate with his friends.

2. Hear intj words, 0 ijc wise men. AddressiiiT partic-ularly the three friend.s of.Job. The previous chapter had been addressed to Job himself. He had staled to him his views of the design of afHiction, and he had

men; and give ear unto me, ye that have knowledge:

3 For the ear trieth words, as the ' mouth tasteth meat.

nothing to reply. He now addresses himself to his friends, with a particular view of examining some of the sentiments which Job liad advanced, and of showing where he was in error He addresses them as " wise men," or sages, and as endowed with "knowledge," to conciliate their attention, and because he regarded them as qualified to understand the difficult subject which he proposed to e.xplain.

3. For the ear trieth words. Ascertains their meaning, and especially determines what words are worth regarding. The object of this is, to fix the attention on what he was about to say; to get the ear so that every word sliould make its proper impression. The word ear in this place, however, seems not to be used to denote the external organ, but the whole faculty of hearing. It is by

4 Let us choose to us judgment: let us know among ourselves what is good.

5 For Job hath said, " I am

hearing that the meaning of what is syid is determined, ns it is by the taste that tlie quality of food is discerned. U.Is the mouth tastethmeat. Marg. as in Ileb. palate. The meaning i.-i, as the organ of taste determines the nature of tlie various articles of food. The same figure is used by Job in ch. xii. 11.

4. Let us choose to us judgment. That is, let us examine and explore what is true and right. Amidst the conflicting opinions, and the sentiments which ha\e been advanced, let us find out what will abide the test of close investigation.

5. For Job hath said, lam righteous. See ch. xiii. IS, " I know that I sjjall be justified." Corap. ch. xxiii. 10, 11, where he says, if he was tried he would come forth as gold. Eliliu may have also referred to the general course of remark which he had pursued as vindicating liimself H.'Ind God hath taken aicay my judgment. This sentiment is found in ch. xxvii. 2. See Notes on that place.

6. Should I lie against my right? These are also quoted as the words of Job, and as a part of the erroneous opinions on which Elihu proposes to comment. These words do not occur, however, as used by Job respecting himself, and Elihu must be understood to refer to what he regarded as the general strain of the argument maintained by him. In regard to the meaning of the words, there have been various opinions. Jerome renders them, " For in judging me there is falsehood — mcndacium est; my violent arrow [the painful arrow in me] is without any sin." The LXX, " He [the Lord] hath been false in my accusation " — ii^'f'vriaro df tw y.offtaxC ftnv — " my arrow is heavy without transgressio-n." Coverdale, " I must needs be a liar, though my

righteous: and God hath taken away my judgment.

6 Should I lie against my right? my wound ' is incurable without transgression.

cause be right." Umbreit renders it, "I must lie if I should acknowledge myself to be guilty." Noyes," Though I am innocent, I am made a liar." Prof. Lee, " Should I lie respecting my case.'' mine arrow is mortal without transgression." Tliat is, Job said he could not lie about it; he could use no language that would deceive. He felt that a mortal arrow had reached him without transgression, or without any adequate cause Rosenmiiller renders it, " However just may be ray cause, I appear to be a liar." That is, he was regarded as guilty, and treated accordingly, however conscious he might be of innocence, and however strenuously he might maintain that he was not guilty. The meaning probably is, ' I am held to be a liar. I defend myself; go over my past life; state my course of conduct; meet the accusations of my friends, but in all this 1 am still held to be a liar. ]My friends so regard me — for they will not credit my statements, and they go on still to argue as if I was the most guilty of mortals. And God also in this holds me to be a liar, for he treats me constantly as if I were guilty. He hears not my vindication, and he inflicts pain and wo upon me as if all that I had said about my own integrity were false, and I were one of the most abandoned of mortals, so that on all hands I am regarded and treated as if I were basely false.' The literal translation of the Hebrew is, 'Concerning my judgment [or my cause] I am held to be a liar.' II J\lij iroinid is ineurahle. IMarg. asin \iith. urrmc. The idea is, that a deadly arrow had smitten him, which could not be extracted. So in Virgil,

Iferet lateri letalis arundo. JEn. iv. 73. The image is take-n from an animal that had been pierced with a deadly

7 What man is like Job, who drinketh up scorning like water;

8 Which goeth in company with the workers of iniquity, and walketh with wicked men 1

9 For he hath said, It profiteth a man nothing " that he should delight himself with God.

arrow. 11 JVukout transgression. Without any sin that deserved such treatment. Joh did not claim to be ahsolutely perfect; he maintained only that the sufferings which he endured were no proper proof of his character. Comp. ch. vi. 4.

7. What man is Ui,-c Job, who drinketh up scorning like icatcr? A similar image occurs in ch. xv. 16. The idea is, that he was full of reproachful speeches respecting God; of the language of irreverence and rebellion. He indulged in it as freely as a man drinks water; gathers up and itnhibcs all the language of reproach that he can find, and indulges in it as if it were perfectly harmless.

8. Which goeth in company icith the workers of iniquity. That is, in his sentiments. The idea is, that he advocated the same opinions which they did, and entertained the same views of God and of his government. The same charge had been before brought against him by his friends. See Notes on ch. xxi.

9. For he hath said, It profiteth a man nothino' that he should delight himself in God. That is, there is no advantage in piety, and in endeavoring to serve God. It will make no difference in the divine dealings witli him. He will be treated just as well if he lives a life of sin, as if he undertakes to live after the severest rules of piety. Job had not used precisely this language, but in ch. ix. 22, he had expressed nearly the same sentiment. It is probable, however, that Elihu refers to what lie regarded as the general scope and tendency of his remarks, as implying that there was no respect paid to character in the divine dealings with mankind. It

10 Therefore, hearken unto me, ye men of ' understanding: Far be it from God that he should do wickedness; and from the Almighty, that he should commit iniquity.

was easy to pervert the views which Job actually entertained, so as to make him appear to maintain this sentiment, and it was probably with a special view to this charge that Job uttered the sentiments recorded in ch. xxi. See Notes on that chapter.

10. Therefore, hearken unto mr„ Elihu proceeds now to reply to what he regarded as the erroneous sentiments of Jol), and to show the impropriety of language wlilch reflected so much on God and bis government Instead, however, of meeting the facts in the case, and showing how the actual course of events could be reconciled with justice, he resolves it all into a matter of sovereignty, and maintains that it is wrong to doubt the rectitude of the dealings of one so mighty as God. In this he pursues the same course sul)staiiti;illy which the friends of Job had done, and does little more to solve t!ie real difficulties in the case than they Jiad. The /ttf is to which Job had referred are scarcely adverted to; the perplexing questions are still unsolvetl, and the amount of all tliat Elihu says is, that God is a sovereign, and that there must be an improper spirit when men prosume to pronounce on his dealings. "IT Ye 7ncn of understanding. Marg. as in Ileb. men of " heart." The word heart is here used as it was uniforndy among the Hebrews; the Jewish view of physiology being that the heart was the seat of all the mental operations. They never speak of the head as the seat of the intellect, as we do. The meaning here is, that Elihu regarded them as sages, qualified to comprehend and appreciate the truth on the suljject under discussion. H Far be it from God.

1 1 For the work ° of a man shall he render unto him, and cause every man to find according to his ways.

12 Yea, surely God will not

lleb. ^^^r} — " profane, unholy." It is an expression of aUiorrmcc, as if till' tiling [iroposed were profane or iinliolv. 1 Sam. xx. 2. Gen. xviii. 2-^. Josli. xxiv. 16. Tlie meaning here is, that the very idea tliat God would do wrong, or (.-oiild patronize iniquity, wa.s a profane conception, and was not to be tolerated for a niomerit. This is true enough, and Iti this general sentiment, no doubt. Job would himself have concurred.

11. Fur the xrork of a man shall lie render tintohim. He shall treat each man as he deserves — and this is the essence of justice. Of the triuh of this, also, there could have been no question. Elilni does not, indeed, apply it to tlie case of Job, but there can be little doubt that he intended tiiat it should have such a reference. He regarded Job as having accused God of injustice, for having inflicted woes on him which he by no means deserved. He takes care, therefore, to state this general principle, that with God there initst be impartial justice — leaving the application of this principle to the facts in the world, to be arranged as well as possible. No one can doubt that Elihu in this took the true ground, and that the great principle is to be held that God can do no icrojig, and that all the facts in the universe must be consistent with this great principle, whether we can now see it to be so or not.

12. Yea, surehj God zcill not do irichcdly. So important does Elihu hold this principle to be, that he repeats it, and dwells upon it. He says, "it surely (-J^S) must be so." The principle must be held at all hazards, and no opinion which contravenes this should be indulged for one moment. His ground of coin-

do wickedly, neither will the Almighty pervert judgment.

13 Who hath given him a charge over the earth? or who hath disposed ' the whole world?

plaint against Job was, that he had not held fast to this jirinciple, but, under the pressure of his siiflierings, had indulged in remarks which implied that God might do wrong. U Seltlier ic'ill the Jllmiglitii pervert judgment. As Elihu supposed Job to have maintained. See ver. 5. To "pervert judgment" is to do injustice; to place injustice in the place of right.

13. Who hatk given him a charge over the earth? That is, he is the Great original Proprietor and Ruler of all. He has derived his authority to govern from no one; he is under subjection to no one, and he has, therefore, an absolute right to do his own pleasure. Reigning then with absolute and original authority, no one has a right to call in question the equity of what he does. The argument of Elihu here, that God would do right, is derived solely from his independence. If he were a subordinate governor, he would feel less interest in the correct administration of affairs, and might be tempted to commit injuries to gratify the feelings of his superior. As he is, however, supreme and independent, he cannot be tempted to do wrong by any reference to a superior will; as the universe is that which he has made, and which belongs to him, every consideration would lead him to do right to all. He can have no partiality for one more than another; and there can be no one to whom he would desire to do injustice — for who wishes to injiire that which belongs to himself.' Prof. Lee, however, renders this, " Who hath set a land in order against him V He supposes that the remark is designed to show the folly of rebelling ajjainst God. But the

14 If he set his heart upon 'man, if he gather unto himself his spirit and his breath;

15 All flesh shall perish together, and man shall turn again unto dust.

former inlerjiretation seems better to accord with the scope of the argument. H Or who hath disposed the whole world? Who has arranged the affairs of tlie universe? The word rendered "world," usually means <Ae habitable earth, liut it is employed here in the sense of the universe, and the idea is, that God has arranged and ordered all things, and that he is the.supreme and absolute Sovereign.

14. If he set his heart upon man. Marg. as in Ueb. ' upon him ' — meaning man. That is, if he fixes his attention particularly on him, or should form a purpose in regard to him. The argument seems to be this. 'If God wished such a tiling, and should set his heart upon it, he could easily cut off the whole race. He has power to do it, and no one can deny him the right. Man has no claim to life, but he who gave it has a right to withdraw it, and the race is absolutely dependent on this infinite Sovereign. Being such a Sovereign, therefore, and having such a right, man cannot complain of his fliaker as unjust, if he is called to pass through trials.' Rosenmtiller, however, supposes this is to be taken in the sense of severe scrutiny, and that it means, ' If God should examine with strictness the life of man, and mark all his faults, no flesh would be allowed to live. All would be found to be guilty, and would be cut off.' Grotius supposes it to mean, ' If God should regard only himself; if he wished only to be good to himself—that is, to consult his own welfare, he ^vould take away life from all, and live and reign alone.' This is also the interpretation of Umbreit, Schnurrer, and Eichhorn. Noyes regards it as an argument drawn from

16 If now thou hast understanding, hear this; hearken to the voice of my words:

17 Shall " even he that hateth right * govern 1 and wilt thou condemn him that is most just 1

the benevolence of God, meaning, if God were severe, unjust, and revengeful, the earth would be a scene ot universal desolation. It seems to me, however, that it is rather an argument from the absolute sovereignty or powt.'r of the Almighty, implying that man had no right to complain of the divine dealings in the loss of health, property, or friends; for if he chose he might sweep away the whole race, and leave the earth desolate. IT If he gather nnto himself his sjnrit and his breath. Tlie spirit of man is represented as having been originally given by God, and as returning to Jiim when man dies. Eccl. xii. 7, " Then shall the dust return to the earth as it was; and the s])irit shall return unto God wlio gave it."

1.5..4// flesh shall perish together. If God chose, he would ha\e a right to cut down the whole race. How then shall men complain of the loss of health, comforts, and friends, and presume to arraign God as if lie were unjust.''

16. If now thou hast understanding, hear this. This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to liim, \\ Iiether this were not so. In the subsequent verses he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government ol

17. Shall eren h) that hateth right govern? Marg. as in Heb. biiid.. That is, shall he l/nd by laws. The * argmuent in this verse seems to be an appeal to what mnst be the conviction of mankind, that God, the Great

18 Js it Jit to say to a king, " Thou art wicked? and to princes, Yr are ungodly?

19 How much less to him ' that acceptetli " not tlie persons of princes, nor regardeth the rich

Governor of tlie universe, could not be unjust. This conviction, Elilni appears to have supposed, was so deep in the human niinJ, that lie might appeal even to Job himself for Its truth. The question here askeil implies that it would be impossible to believe that one who was unjust could govern the universe. Such a supposition would be at variance with all the convictions of the human soul, and all the indications of the nature of his government to be found in his works. U.'Ind loilt thou coiidiniu him that is inost. just? The great and holy Ruler of the universe. The argument here is, that Job liad iu fact placed himself in the attitude of condemning him who, from the fact that he was the Ruler of the universe, nmst be most just. The impropriety of this he shows in the following verses.

18. Is it fit to say to a king. Thou art loickcd? The argument here is this: ' There would be gross improprietv in arraigning the conduct of an earthly monarch, and using language severely condemning what he does. Respect is due to those of elevated rank. Their plans are often concealed. It is difficult to judge of them until they are fully developed. To condemn those plans, and to use the language of complaint, would not be tolerated, and would be grossly improper. How much more so when that language relates to the Great, the Infinite God, and to his eternal plans!' It may be added here, in accordance with the sentiment of Eliliu, that men often indulge in thoughts and language about God which they would not tolerate respecting an earthly monarch.

more than the poor? for they all are the work of his hands.

20 In a moment shall they die, and the people shall be troubled at midnight, and pass away: and ' the mighty shall be taken away without hand.

1!K How much less to him that acceptcth not (he person of princes. To accept the person of any one is to treat him with special favor on account of his rank, liis wealth, or from favoritism and partiality. This God often disclaims in respect to himself (comp. Gal.ii.6. Acts x. 34. 2 Chron. xix. 7. Rom. ii. 11. Eph. vi. 9. Col. iii. 2.5), and solemnl)' forbids it in others. See James ii. 1, 3, ',). Lev. xix. 15. Deut. i. 17, xvi. 19. The meaning here is, that God is entirely impartial in his administration, and treats all as they ought to be treated. He shows favor to no one on account of wcaltii, rank, talent, otfice, or gayapparel, and he excludes no one from favor on account of poverty, ignorance, or a humble rank in life. Tiiis it seems was an admitted sentiment in the time of Eliliu, and on the ground of the fact that it was indisputable, he strongly argues the impropriety of calling in question the equity of his administration in language such as tliat which Job had used.![ For they all are the work of his hands. He regards them ail as his creatures. No one has any special claim on him on accounJ; of rank, talent, or wealth. Every creature that he has made, liigh and low, rich and poor, bond and free, may expect that impartial justice will be done him, and that his external circumstances will not control or modifv the divine determinations in regard to him, or the di\ine dealings towards him.

20. In a moment shall they die. That is, the rich and the great. Tiiey pass suddenly off the stage of action. They have no power to compel God to favor them, and they have

21 For his eyes " are upon the ways of man, and he seeth ' all his goings.

no permanency of existence here which can constitute a claim on his special favor. Soon they will lie undistinguished in the dust. All are in liis hand; and when he wills it, they must lie down in the dust together. He exempts none from death; spares none on account of beauty, rank, wealth, talent, or learning, but consigns all indiscriminately to the grave — showing that he is disposed to treat them all alike. This is urged by Elihu as a proof that God has no partiality, but treats all men as being on the same level — and there is no more striking illustration of tliis than is furnished by death. All die. None are spared on account of title, weallh, rank, beauty, age, or wisdom. All die in a manner that shows that he has no favoritism. The rich man may die with a malady as painful and protracted as the poor man; the beautiful and accomplished with a disease as foul and loathsome as the beggar. The sad change tliat the body undergoes in the tomb is as repulsive in the one case as in the other; and amidst all the splendor of rank, and tiie magnificence of dress and equipage, God intends to keep the great truth before the minds of men, that they are really on a level, and that all must share at his hand alike. TI And the people shall be troubled. They shall be shaken, agitated, alarmed. They dread impending danger, or the prospect of sudden destruction. H At viidnight. The image here is probably taken from an earthquake, or from a sudden onset made by a band of robbers on a village at night. The essential thought is that of the sttddenncss with which God can take away the mighty and the mean together. Nothing ran resist him, and as he has this absolute control over men, and deals with all alike, there is great

22 There is no darkness, "" nor shadow of death, where the workers of iniquity may hide ''■ themselves.

impropriety in complaining of his government. T And the m/'ghtij. iMarg. They shall take aicay the mighty. The idea is, that the great shall be removed — to wit, In- sudden death or by overwhelming calamity. The argument of Elihu in this pussage (vs. 18-20) is, that it would be esteemed great presun)ption to arraign tlie conduct of a prince or king, and it must be much more so to call in question the doings of him who ia so superior to princes and kings that he shows thevi no partiality on account of their rank, but sweeps tiiem away by sudden calamit)- as he docs the most humble of mankind. U Without hand. That is, without any human instrumentalit}-, or wilJiout the use of any visible means. It is by a word — by an expression of his will — by power where the agency is not seen. The design is, to show that God can do it with infinite ease.

21. For his eyes are itpon the icays of man. None can escape from his notice. Comp. Ps. cxxxix. 2, 3.

22. There is no darkness. No dark cavern which can furnish a place of concealment. The guilty usually take refuge in some obscure place where men cannot detect them. But Eliliu savs that man has no power of concealing himself tiius from God. H JS'or shadoic of death. A phrase here signifying deep darkness. See it explained in the Notes on ch. iii. n. IT Where the workers nf iniquity may hide thernsclres. That is, where they may conceal tliemselves so as not to be detected by God. They may conceal themselves from the notice of man; they may escape the most vigilant police; tiiey may elude all the officers of justice on eartli. But they cannot be hid from God. There is an eye that se«s their lurking places, and there is a hand that will drag them forth to justice.

23 For he will not lay upon man more than " rigid, tliat he should 'enter into judgment with

2\i. For he will not lay upon mini more t):an right. Ver}' various translations have been given of this verse. According to our coinnion version, it means that God will not deal with man in such a manner as to give liim just reason ibr calling in question the rectitude of the divine dealings. He shall in no case receive more than his sins deserve, so as to give him cause for complaint. This is undoubtedly a correct sentiment; but it may be doubted whether it is the sense conveyed by the original. Umbreit renders it:

' For he needs not long to regard a man in ordei to bring him before God in judgment ' — meaning that he has all power; that he can at once see all his character; and that he can bring him at once to his bar. This translation undoubtedly accords with the general scope of the argument. Noyes renders it:

Rosenmtlller gives a similar sense to tlie passage. According to this, the meaning is, that there is no need that God should give long attention to a ip.an, or go into a protracted investigation, in order that he may bring him to judgment. He knows him at a glance. He can at once convict him, and can decide the case in a moment without danger of error. Human tribunals are under a necessity of long and patient investigation, and then are often deceived; but no Euch necessity, and no such danger,

mighty men without " number, and set others in their stead.

25 Therefore he knoweth their works, and he overturneth them in the night, so that they are ^destroyed.

pertains to God. This interpretation agrees with the scope of the passage (comp. Notes on v*r. J24), and seems to me to be correct. The Hebrew literally is, 'For not upon man will he j)lace [scil. his mind or attention] long that he should go before God in judgment;' that is, there is no need of long and anxious investigation on his part, in order that he may prove that it is right for him to cut man off. He maj' do it at once, and no one has a right to complain.

S"!. He shall hriak in pieces. He crushes or destroys the great. He is not intimidated by (heir wealth, their rank, or their number. II Without number, ftlarg. more correctly, searching out. That is, he does it without the protracted process of a judicial investigation. The Hebrew word here used ("^i^D) means properly a searching otit, an examination, and the meaning here is, that there is no need of his going into a protracted investigation into the lives of wicked men before he brings them to punishment. He sees them at once; knows all their conduct, and may proceed against them without delay. Hence it is that he comes often in such a sudden manner, and cuts them ofl". A human tribimal is under a necessity of examining witnc-ses and of attending to all the palliating circumstances, before it can pronounce a sentence on an oflender. But it is not so with God. He judges at once and directlv, and come's forth therefore in a sudden manner to cut down the guilty. IT.^nd set others in their stead. Place others in the situation which they now occupy. That is, he can with the utmost ease make entire revolutions among men.

26 He striketh them as wicked men in the open ' sight " of others;

27 Because they turned back ^frorn him, and '' would not consider any of his ways:

28 So that they cause the cry

works. Or, ' Because lie knoweth their works.' The word (1?^) here rendered ' tlierefore ' is evidently used as denoting that since or because he was intimately acquainted with all which they did, he could justly bring vengeance upon them without long investigation. IT Jlnd he ovcrturncth them in the night. Literally, ' he turneth night;' meaning, probably, he turns night upon them; that is, he brings calamity upon them. The word night is often used to denote calamity, or ruin. Umbreit understands it in ths sense of turning about the night; that is, that they had covered up their deeds as in the night, but that God so turns the night about as to bring them to the light of day. The Vulgate renders it, et ideireo inducit noctem, ' and therefore he brings night;' that is, he brings adversity and ruin. This is probably the correct interpretation. IT So that they are destroyed. I\Iarg. crushed. The idea is, that when God thus brings adversity upon them, they are prostrated beneath his power.

26. He striketh them as icicked men. Literally, ' Under the wicked, or on account of the wicked, he smites them.' That is, he deals with them as if they were wicked; he regards and treats them as such. He deals with them under the general character of wicked men, and punishes them accordingly. H Jn the open sight of others. Marg. as in Ileb. in the place of beholders. The idea is, that it is done openly or publicly. Their sins had been committed in secret, but they are punished openly. The manifestation of the divine displeasure is in the presence of specta-

of the poor to come unto him, and he heareth " the cry of the afflicted.

29 When he "^ giveth quietness, who then can make trouble? and when he hideth ' his face, who then can behold him?

tors, or is so open and public, that it cannot but be seen. It is very probable that in all this description Elihu had his eye upon the public calamities which had come upon Job, and that he meant to include him among the number of mighty men whom God thus suddenly overturned.

27. Because they turned lack from him. Marg. from after him. That is, they receded, or went away from God. U And icould not consider any of his icays. They would not regard or attend to any of his commands. The word icay., in the Scriptures, is often used to denote religion. A way denotes the course of life which one leads; the path in which he walks. The ' ways of God ' denote his course or plan, his precepts or laws; and to depart from them, or to disregard them, is only another mode of saying that a man has no religion.

23. So that they cause the cry of the poor to come unto hivi. Their character is that of oppressors. They take away the rights of the poor; strip away their property without any just claims, and cause them to pour out their lamentations beiore God. IT,^nd he heareth the cry of the afflicted. ' They oppress the poor so that they appeal unto him, but God hears their cry, and brings punislunent upon the oppressor. This is a gmrral remark thrown in here, meaning that God always regards the cry of the oppressed. Its bearing on the case before us is, that God hears the appeal which the oppressed make to him, and as a consequence brings cahnuify upon those who are guilty of wrong.

29. When he gireth quietness. That whether it be done against a nation, or against a man only:

is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word here used may refer to any kind of ease, rest, or peaee. Tlie idea which Elihu intends to convey is, that God lias all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure. II Who tlun can make trouble? Literally, 'Who can condemn, or hold guilty ' —?^"i"!. The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and Iricndship. Or, no one can bring calamities upon a man as if he were guilty, or so as to s/iow that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a man's soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to treat a man as if he were his Iriend, and to impart to Jiim such evidences of his favor as shall convince the world that he is his friend, there is no one who can prevent it. ISo one can so calumniate him, or so prejudice tlie world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God. Comp. Prov. xvi. 7. U.liid irhen he hidetk his face. To hide the face, is a conmion e.xpression in the Scriptures to denote calamity, distress, and the want of spiritaal comfort, as the e?cpression 'to lift up the light of the countenance ' is a common phrase to denote the opposite. Comp. ch. xiii. 24. 1l fVho then can hchold him? An expression denoting that no one can then have cheering and elevating

30 That the hypocrite reign not, lest the people " be ensnared.

views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. This is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend. 1! Whether it be done against a nation, or against a man only. The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than indi viduals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dejiendent on

30. That the hypocrite reign not. All this is done to prevent wicked men from ruling over the people. The remarks of Elihu had had re spect much to princes and kings, and he had shown that however great they were, they were in the hands of God, and were wholly at his dis posal. He now says that the design of his dealings with them was to prevent their oppressing their fellowmen. The general scope of the remarks of Elihu is, that God is the universal Sovereign; that he has all men under liis control, and that there are none so powerful as to be able to resist his will. The remark in this verse is tlirown in, not as illustrating

31 Surely it is meet to be said unto God, I " have borne chas-

this general sentiment, but to sliovv what was in fact the aim for wliich he tiuis interposed — to save men from being oppressed and crushed by those in authoritj'. IT Lest the people he ensnared. Heb. " From their being snarers of the people." He thrusts down the mighty, in order that they may not be left to take the people as wild beasts are taken in the toils. They were disposed to make use of their power to oppress others, but God interposes, and the people are saved. For a fuller view of this verse, see the remarks of RosenmQller.

31. Surely it is meet to be said vnlo God. It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has Ijcen, however, much diversity of opinion about the meaning of this and the following verses. k?chultens enumerates no less than fifteen different interpretations which have been given of this verse. The general meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot sec the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Sovereign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly. He does not say that lie had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a general truth, wliich he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to

God with the language of humble confession, and when every thing is dark and gloomy in the divine dealings to implore his teachings, and to entreat him to shed light on the path. Hence he says, ' It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he lias some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right; and when his external character has been fair, it is to be presumed to be possible that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely csanscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on wiiat he possessed, and thus failed to recognize hi^ dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge his right to inflict chastisement, and to entreat him to teach the sufferer why he is thus afllicted.' 1! I have borne chastisement. The word chastisement is not in the Hebrew. The Hebrew is simply "^f^X'^^'J — 1 hate borne, or / bear. Umbreit renders it, " I repent." Some word like chastisement or punishment must be understood after " I have borne." The idea evidently is, that a man who is afllicted by God, even when he cannot see the reason why he is afflicted, and when he is not conscious that he has been guilty of any particular sin that led to it, should be willing to regard it as a p/ roof thai he is guilty, and should examine and correct his life. But there is a grea<

32 That rohich I see not, teach " thou me: if I have done iniquity, 1 '' will do no more.

33 Should it be ' according to thy mind? he will recompense

variety of opinion in regard to the meaning of this passage — no less tlian fifteen diflerent interpretations being enumerated b}- Schultens. II / 7viU not offend any more. ''31^ ^ — " I will not act wickedly; I will no more do corruptly." The sense is, tliat his afllictions should lead him to a resolution to reform his life, and to sin no more. This just and beautiful sentiment is as applicable to us now as it was to the afflicted in the time of Elihu. It is a common thing to be afllicted. Trial often comes upon us when we can see no particular sin which has led to it, and no special reason why we should be afflicted rather than others. We should, however, regard it as a proof tliat there is something in our hearts or lives which may be amended, and should endeavor to ascertain what it is, and resolve to offend no more. Any one, if he will examine himself carefully, can lind sufficient reasons wliy he should be visited with the rod of chastisement, and though we may not be able to see wliy others are preserved from such calamities, yet we can see that there are reasons in abundance why?oc should be recalled from our wanderings.

32. That which I sec not, teach thou mc. That is, in regard to my errors and sins. No prayer could be more appropriate than this. It is language becoming every one who is afflicted, and who does not see clearly the reason why it is done. The sense is, that with a full belief that lie is liable to error and sin, that he lias a wicked and deceitful heart, and that God never afflicts without reason, he should go to him and ask him to show him why ho has afflicted him. He should not murmur or repine; he should not accuse God of injustice or

it, whether thou refuse, or whether thou choose; and not I. therefore speak what thou knowest.

partiality; he should not attempt to cloak his offences, but should go and entreat him to make him acquainted with the sins of heart and life which have led to these calamities. Then only will he be in a state of mind in which lie will be likely to be profited by trials. H If I have done iiiiqi/itij, I ipill do no more. Admitting the possibility that he had erred. Who is there that -cannot appropriately use this language when he is afflicted.'

33. Should it be according to thy mind? Blarg. as in Heb. " from with thee " —?j53J>/Oil. There has been much diversity of opinion in regard to the meaning of this verse. It is exceedingly obscure in the original, and has the appearance of being a proverbial expression. The general sense seems to be, that God will not be regulated in his dealings by what may be the views of man, or by what man might be disposed to choose or refuse. He will act according to his own views of what is right and proper to be done. The phrase, " should it be according to thy mind," means that it is not to be expected that God will consult the views and feelings of man rather than his own. IT He loilL recompense it. He will visit with good or evil, prosperity or adversity, according as he shall judge to be right. IT Whether than refuse, or ichctker thoti choose. Whatever may be your preferences or wishes. He will act according to his own views of right. The idea is, that God is absolute and independent, and does according to his own pleasure. He is a just Sovereign, dispensing his favors and appointing calamity, not according to the will of individual men, but holding the scales impartially, and doing what he esteems te

34 Let men of ' understanding tell me, and let a wise man hearken unto me.

35 Job hath spoken without ° knowledge, and his words iccre without wisdom.

be riglit. ^ Jindnot I. RosenniQller, Drusius, De Wette, and Noyes, render this, " And not lie," supposing that it refers to God, and means that the arrangements whicli are to afleet men shouki he as he pleases, and not such as man would prefer. Unibreit explains it as meaning, " It is for you to determine in this matter, not for me. You are the person most interested. I am not particularly concerned. Do you, therefore, speak and determine the matter, if you know what is the truth." The Vulgate renders it, "Will God seek that from tliee because it displeases thee? For thou hast begun to speak, not I: for if thou knowest any things better, speak." So Coverdale, "Wilt thou not give a reasonable answer.' Art thou afraid of any thing, seeing thou begannest first to speak, and not I.'" The great difficulty of the whole verse may be seen by consulting Schultens, who gives no less than seventeen difl'erent interpretations, which have been proposed — his own being different from all others. He renders it, " Lo, he will repay you in your own way; for thou art full of sores — namque suhulceratus es: which, indeed, thou hast chosen, and not I — and what dost thou know? speak." I confess that I cannot understand the passage, nor do any of the interpretations proposed seem to be free from objections. I would submit the following, however, as a paraphrase made from the Hebrew, and differing somewhat from any interpretation which I have seen, as possibly expressing the true sense of the whole verse. ' Shall it be from thee that God will send retribution on it [that is, on human conduct], because thou refusestor art reluctant, or because it is not in accordance

3G My ^desire is, that Job may be tried unto the end, because of his answers for wicked men.

with thy views.'' For thou must choose, and not I. Settle this matter, for it pertains particularly to you, and not to me, and what thou knowest, speak. If thou hast any views in regard to this, let them be expressed, for it is important to know on what principles God deals with men.'

34, 35. Let men of understanding. Marg. as in Heb. heart. The hearty as there has been frequent occasion to remark, in the Scriptures is often used to denote the seat of the mind or soul, as the head is with us. Rosenmuller, Unibreit, and Noyes, render this passage as if it were to be taken in connection with the following verse, " Men of understanding will sa}', and a wise man who hears my views will unite in saying, 'Job has spoken without knowledge, and his words are without wisdom.' " According to this, the two verses express a sentiment in which Elihu supposes every wise man who had attended to him would concur, that what Job had said was not founded in knowledge or on true wisdom.

36. Mij desire is. Marg. " or, my father., let Job he tried.'' This variation between the text and the margin, arises from the different interpretations affixed to the Hebrew word "^Si* — dli. The Hebrew vi'ord commonly means " father," and some have supposed that that sense is lo be retained here, and then it would be a solemn appeal to God as his Father — expressing the earnest prayer of Elihu that Job might be full}' tried. But the difficulties in this interpretation are obvious. (1.) Sucli a mode of appeal to God occurs nowhere else in the book, and it is little in the spirit of the poem. No particular reason can be assigned why that solemn appeal should be made here,

37 For he

rallior than in many other phices. (2.) The name Fdtlnr, thougli often given to God in the Scriptures, is not elsewhere given to liim in tliis book. The probability is, therefore, that the word is from "^S^ — to breathe after, to desire, and means that Elihu desired that Job should have a fair trial. No other similar form of the word, liovvever, occurs. The Vulgate renders it, Pater mi, my father; the LAX, "But learn. Job, no more to make reply like the foolish;" the Chaldee, NJ'^aU—/ desire. U Maij be tried. That his views may be fullycanvassed and examined. He liad expressed sentiments which Elihu thought should not l)e allowed to pass without the most careful examination into their trutii and bearing. IT Unto the end. In the most full and free manner; that the matter should be pursued as far as possible, so that it might be wholly understood. Literally, it means/or ever — '^^?."'^?. IT Beeanse of his answers for u-iched men. Because of the views which he has expressed, which seem to favor the wicked. Elihu refers to the opinions advanced by Job that God did not punish men in this life, or did not deal with them according to their characters, which he interpreted as giving countenance to w'ickedness, or as affirming that God was not the enem}- of impiety. The Vulgate renders this, " My Father, let Job be tried to the end; do not cease from the man of iniquity;" but the true meaning doubtless is, that Job liad uttered sentiments which Elihu understood to favor the wicked, and he was desirous that every trial should be applied to him which would tend to correct his erroneous views.

37. For he addeth rebellion unto his sin. To the sin which he has formerlv committed, and which lias brought these trials upon him, he now adds tlic sin of murmuring and rebellion against God. Of Job, this was certainly not true to the extent which Elihu intended, but it is a very common case in afHietions. A man is visited with calamity as a chastise ment for his sins. Instead of searching out the cause wliy he is afflicted, or bowing with resignation to tlie superior wisdom of God when lie cannot sec any cause, he regards himself as unjustly dealt with; complains of the government of God as severe, and gives oceasion for a severer calamity in some other form. The result is often that he is visited with severe affliction, and is made to see both his original offence and the accumulated guilt which has made a new form ot punishment necessary. IT He clappeth his hands amongst ns. To clap tlie hands is either a signal of applause or triumph, or a mark of indignation. Num. xxiv. 10, or of derision, ch. xxvii.23. It seems to be used in some such sense here, as expressing contempt or derision for the sentiments of his friends. The meaning is, that instead of treating the subject under discussion with a calm spirit and a disposition to learn the truth and profit by it, he had manifested in relation to the whole matter great disrespect, and had conducted like one who attempts to silence others, or who shows his contempt for tliem by clapping his hands at them. It is scarcely necessary to say, that, notwithstanding all the professed candor and impartiality ofEliliu, this is a most unfair representation of the general spirit of Job. That he had sometimes given vent to improper feelings tliero can be no doubt, but nothing had oc curred to justify this statement. I'l And miiUiplieth his icords against God. That is, his arguments are against the justice of his government and dealings. In the peculiar phrase here used — " lie multiplieth icords,'^ Elihu means, probably, to say, that there was more of words than of argument in wliat Job had said, and that he was not content even with expressing liis improper feelings once, but that lie piled words on words, and epithet on epithet, that he mightmore fully give utterance to his re* proachful feelings against his Maker

This chapter comprises the third speech of Elihu, in whicli lie examines one of the opinions which he understood Job to advance. It consists of two parts — (1.) A statement of the opinion which he understood Job to maintain, vs. 1-3. This was,tliat liis righteousness was more than God's; and that it was no advantage to be pious, for his religion did not save him at all fiom affliction. This Elihu regarded as a severe reflection on God and his government, and to this (2) he replies. His reply consists of two parts. First (vs. 4-13), that God is supreme. Ha is so exalted tliat he cannot be alVected by what man does; he reaps no benefit from the service of man, and cannot be injured in any way if he is sinful. He cannot be influenced, therefore, in his dealings by any selfish principles, or any self-interest in the matter. It ought to ho presumed, therefore, that he is impartial, and there ought to he submission to him. The second consideration which Elihu adduces (vs. 13-16) is, tliat if God does iiot at once ii terpose and relieve a sufferer; if he does not hear his prayer and take away his calamities, it ought to be supposed that it may possibly be because the prayer is not offered in a proper spirit and manner. It ought not at once to be inferred tliat God is wrong; or that he is inditTercnt to tlie cliaracter of men, or that it is of no advantage to be pious, but that it may be because there is an improper temper of mind in him who prays. Confidence ought still to be reposed in God, and it ought to be supposed that there may be some other reason why he does not interpose and hear the prayer of the sufferer than that he is indifferent to the welfare of his true friends. Elihu concludes, therefore (ver. 16), that Job had spoken without a proper understanding of the subject, and that his argument was rash and vain.

1. Elihu spake. Heb. V-^,2^ — " And he ansicered;'' the word answer being used, as it is often in the Scriptures, to denote the commencement of a discourse. We may suppose that Elihu had paused at the close of his second discourse, possibly with a view to see whether there was any disposition to reply.

2. Thinkest thou this to he right? This is the point which Elihu now proposes to examine. He, therefore, solemnly appeals to Job iiimself to determine wlietlier he could himself Bay that he thought such a sentiment

right, that thou saidst, " My righteousness is more than God's?

correct. TI That tkou saidst, My righteousness is more than God's. Job had nowhere said this in so many words, but Elihu regarded it as the substance of what he had said, or thought that what he had said amounted to the same thing. He had dwelt mucli on liis own sincerity and uprightness of life; he had maintained that he had not been guilty of such crimes as to make these calamities deserved, and lie had indulged in severe reflections on the dealings of God with him. Comp. ch. ix. 30-35, x. 13-15. All this Elihu interprets as et[uivalent to