mals of Egypt and Ethiopia, the river-horse and the crocodile aie associated in the same group, in the river Nile." The crocodile was formerly found in abundance in Lower Egypt and the Delta, but it now limits the extent of its visits northward to the districts about Manfaloot, and the hippopotamus is no longer seen in Lower Ethiopia. Neither the hippopotamus nor the crocodile appear to have been eaten by the ancient Egyptians. Pliny mentions the medicinal properties of both of them (xxviii. 8), and Plutarch affirms that the people of Apollinopolis used to eat the crocodile (de Isid. s. 50); but this does not appear to have been a usual custom. Herodotus says that " some of the Egyptians consider the crocodile sacred, while others make war upon it, and those who live about Thebes and the lake Moeris (in the Arsinoite nome), hold it in great veneration." ii. 69. In some cases the crocodile was treated with the greatest respect, and kept up at considerable expense; it was fed and attended with the most scrupulous care; geese, fish, and various meats were dressed purposely for it; they ornamented its head with ear-rings and its feet with bracelets and necklaces of gold and artificial stones; it was rendered tame by kind treatment, and after death the body was embalmed in a sumptuous manner. In other parts of Egypt, however, the animal was held in the greatest abhorrence, and they lost no opportunity of destroying it. See Wilkinson's Manners and Cvstoins of the JJncicnt Egnptians, vol. iii. p. 75, scq. The following cut, from the Pictorial Bible, will furnish an idea of the form of the crocodile:
The word here rendered leviathan ("l*^^'^) occurs only in this place and in oil. iii. 8. Ps. Ixxiv. 14, civ. 26. Isa. xxvii. 1. In all these place it is rendered leviathan, except in Job iii. 8, where it is rendered in the text, ' their mourning,' in the margin, l.eviathan. See Notes on that verse, and comp. Notes on Isa. xxvii. 1. The connection of the word with tlie root is not certainly known. Gesenius regards it as derived from "^J^, to join one's self to any one, and then to wreathe, to fold, to curve; and in Arabic to weave, to ticist, as a wreath or garland; and that the word is applied to an animal that is icreathed, or that gathers itself in folds — a twisted animal. In ch. iii. 8 the word is used to denote some huge, untamable, and fierce monster, and will agree there with the supposition that the crocodile is intended. See Notes on that place. In Ps. Ixxiv. 14 the allusion is to Pharaoh, compared with the leviathan, and the passage would agree best with the supposition that the allusion was to the crocodile. The crocodile was an inhabitant of the Nile, and it was natural to allude to that in describing a fierce tyrant of Egypt. In Ps. civ. 26 the allusion is to some huge animal of the deep, particularly of the Mediterranean, and the language would apply to any sea-monster. In Isa. xxvii. 1 the allusion is to the king and tyrant that ruled in Babylon, as compared with a dragon or fierce animal. Comp. Notes on that passage, and Rev. xii. Any of these passages will accord well with the supposition that the crocodile is denoted by the word, or that some fierce, strong, and violent animal that could involve itself, or that had the appearance of an extended serpent, is referred to. The resemblance between the animal here described and the crocodile, will be farther indicated by the Notes on the particular descriptions in the chapter
II IVilh nil hook. Implying thai the animal liere referred to was aquatic, and that it could not be taken in the way in which fish were usually caught. It is known now that the crocodile is occasionally taken with a liook, but this is not the usual metliod, and there is no ev idence that it was pracii.-sed in the time of Job. Herodotus says that it was one of the methods which were used in his time. "Among the various methods," says lie, " tlidt are used to take the crocodile, I shall relate only one which deserves most attention; they fi.\ a hook {ayy.ioTOnv) on a piece of svvine"s flesh, and suiler it to float into the middle of the stream. On the banks they have a live hog, which they beat till it cries out. The crocodile, hearing the noise, makes towards it, and in the way encounters and devours the bait. They thus draw it on shore, and the first thing they do is to fill its eyes with clay; it is thus easily nianagealde, which it otherwise would not be." B.ii.70. "The manner of taking it in Siam is by throwing three or four strong nets across a river at proper distances from each other, so tJiat if the animal breaks through the first, it may be cauglit by one of the rest. When it is first taken, it employs the tail, which is the grand instrument of its strength, with great force; but after many unsuccessful struggles, the animal's strength is at length exhausted. Then the natives approach their prisoner in boats, and pierce him with their weapons in the most tender parts, till he is weakened with the loss of blood." Goldsmith. From ancient sculptures in Egypt, it appears that the common method of attacking the crocodile was with a spear, transfi.xing it as it passed beneath the boat in shallow water. See Wilkinson's Manners and Customs of the Ancient Egyptians, vol. iii. p. 75, scq. The most common metliod of taking the crocodile now is by shooting it. Pocockc. It is quite clear, therefore, that, agreeably to what is said in tlie passage before us, the common method of taking it was not by a hook, and it is probal)le that in the time of Job this method was not practised. H Or his tongue with a cord which thou, Icttcst down. Or rather, ' Canst thou sink his tongue with a cord.'" — that is, Canst tliou tame him by a thong or bit thrust into his mouth.'' Gesenius. The idea is that of pressing down the tongue with a cord, so that he would be tractable.
2. Canst thou put a hook into his nose. Or rather, a rope, or cord. The word here used (TT^?2<) means a caldron, or kettle (Job xli. 20), also a reed, or bulrush, growing in marshy places, and thus a rope made of reeds, a rush-cord. Tlie idea is, that he could not be led about by a cord, as tame animals may be. Mr. Vansittart, however, supposes that the words here are expressive of ornaments, and that the allusion is to the fact mentioned by Herodotus, that the crocodile was led about by the Egyptians as a divinity, and that in this stale it was adorned with rings and various stately trappings. There can be no doubt that such a fact existed, but this does not accord well with the scope of the passage here. The object is to impress the mind of Job with a sense of the strength and untamableness of the animal, not to describe the honors vyhich were paid to it. IT Or bore his jaw through with a. thorn. Or with a ri7ig. The word here properly means a thorn, or thorn-bush. Job xxxi. 40. Prov. xxvi. 9; and then also a ring that was put through the nose of an animal, in order to secure it. The instrument was probably made sharp like a thorn or spike, and then bent so as to become a ring. Comp. Isa. xxxvii. 29. 3Ir. Bruce, speaking of the manner of fishing in the Nile, says that when
3 Will he make many supplications unto thee 1 will he speak soft words unto thee?
4 Will he make a covenant with thee? M'ilt thou take him for a servant for ever?
a fisherman lias caught a fish, he draws it to the shore, and puts a strong iron ring into its jaw. To this ring is fastened a rope by which the fish is attached to the shore, which he then throws again into the water. RosciiniUllcr.
3. IVill he viiikc many supplications unto thee? In tlie manner of a captive begging for his life. That is, Will he quietly submit to you.' Prof. Lee supposes that there is an allusion here to the well-known cries of the dolphin when taken; but it is not necessary to suppose such an allusion. The idea is, that the animal here referred to would not tamely submit to his captor. IT Will he speak soft words unto thee? Pleading for his life in tones of tender and plaintive supplication.
4. Will he make a, corcnant with thee? That is, ^Vill he submit himself to thee, and enter into a compact to serve thee.'' Such a compact was made by those who agreed to serve another, and the idea here is, that the animal here referred to could not be reduced to such service — that is, could not be tamed. IT Wilt thou take him for a servant for ever? Canst thou so subdue him that he will be a perpetual slave.' The meaning of all this is, that he was an untamable animal, and could not be reduced as many others could to domestic use.
5. Wilt thou play tcith him as with a bird? A bird that is tamed. The art of taming birds was doubtless early practised, and they were kept for amusement. But the leviathan could not thus be tamed. IF Or wilt thou bind him for thy maidens? For their amusement. For such purposes, doubtless, birds were caught and caged. There is great force in this question, on itie supposition that the
5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens 1
6 Shall thy companions make a banquet of him 1 shall they part him among the merchants?
crocodile is intended. Nothing could be more incongruous than the idea of securing so rough and unsightly a monster for the amusement of tender and delicate females.
6. Shall thy companions make a banquet of him? Tliis is one of the ' vexed passages ' about wliich there has been much difference of opinion. Gesenius renders it, "Do the companions (i. e. the fishermen in company) lay snares for him.■'" So Noyes renders it. Dr. Harris translates it, " Shall thy partners spread a banquet for him?" The LXX render it, " Do the nations feed upon him.'" The Vulgate, " Will friends cut him up?" that is, for a banquet. RosenmOllerrenders it, " Will friends feast upon him.-'" The word rendered ' thy companions " (^''^sri) means properly those joined or associated together for any purpose, whether for friendship or for business. It may refer here either to those associated for the purpose of fishing or ieasting. The word ' thy ' is improperly introduced by our translators, and there is no evidence that the reference is to the companions or friends of Job, as that would seem to suppose. The word rendered ' make a banquet ' (nai) is from iT^S, kdrd, to dig, and then to make a plot or device against one — derived from the fact that a pitfall was dug to take animals (Ps. vii. 16, Ivii. 7, comp. Job vi. 27); and according to this it means, ' Do the companions, i. e. the fishermen in company, lay snares for him.''' The word, however, has another signification, meaning to buy, to purchase, and also to give a feast, to make a banquet, perhaps from the idea or purchasinir tiie provisions necessary for a banquet. According to this.
7 Canst thou fill his skin with barhed irons? or his head with tish-spears?
tlie iiieaiiiiig is, 'Do the conipanioiis, i. e. those nssociated lor the purpose ofteasting, make a banquet ot'him?' Which is the true sense here it is not easy to determine. The majority of versions incline to tlie idea tliat it refers to a feast, and means that those associated for eating do not make a part of their entertainment of iiim. This interpretation is tlie most simple and obvious. IT Shall iheij part him among the merchants? That is, iSiiall they cut liim up and expose him for sale? The word rendered ' merchants ' (^'^??;2i) means properly Cnnaanites. It is used in the sense of merchants, or traffickers, because tiie Canaanites were connnonly engaged in this employment. See Notes on Isa. xxiii. 8. The crocodile is never made a part of a banquet, or an article of tratTic.
7. Canst thou Jill his shiji with barbed irons? Referring to its thickness and impenetrability. A common method of taking fish is by the spear; but it is liere said that the leviathan could not be caught in this manner. The com.mon method of taking the crocodile now is by shooting him. See Notes on ver. 1. Nothing is more remarkable in the crocodile than the thick and impenetrable skin with which it is covered; and tlie description here will agree better with this animal than with any other. H Or his head with fish-spears. The word here rendered ' fish-spears ' (3S3:i) means properly a tinkling, clanging, as of metal or arms, and then any tinkling instrument. Here it evidently refers to some metal spear, or harpoon, and the name was given to the instrument on account of its clanging noise. The LXX render this strangely, referring it to
9 Behold, the hope ol" him ia in vain: shall not one be cast down even at the sight of him?
10 None is so fierce that dare stir him up: who then is able to stand before me?
the ' Plienicians,' or merchants mentioned in the previous verse — " With their whole fleet they could not carry the first skin of his tail, nor his head in their fishing-barks."
8 Lay thine hand upon him. Prof. Lee renders this, very improperly, as it seems to me, " Lay thine hand on thy mouth respecting him,"' supposing it means that he should be awed into silence by dread of the animal referred to. But the meaning of the passage evidently is, 'Endeavor to seize him by laying the hand on him, and you will soon desist from the fearful conflict, and will not renew it.' IT Remember the battle. Remember what a fearful conflict will ensue. Perhaps there is an allusion to son)e fact fresh in tlie raind of Job, where such an attempt had been made to secure the leviathan, attended with fearful disaster to those who had made the attempt. U Do no more. Or rather, ' Thou wilt not do it again." That is, he would be deterred from ever renewing the attempt, or, the conflict would be fiital to him.
9. Behold, the hope of him is in vain. That is, the hope of taking him is vain. IF Shall not one be cast down even at the sight of him? So formidable is his appearance, that the courage of him who would attack him is daunted, and his resolution fails. This agrees well also with the crocodile. There is perhaps scarcely any animal whose appearance would be more likely to deter one from attacking him.
10. Ji'onc is so fierce that dare stir him up. No one has courage to rouse and provoke him. H Who then is able to stand before me? Tlie meaning of this is plain. It is, 'If one of my creatures is so formidable that man dare not attack it, how can he contend with the great Creator? This may perliaps be designed as a reproof of Job. He had expressed a desire to carry his cause before God, and to urge argument before him in vindication of himself. God here shows liim how iiopeless must be a contest with the Ahnighty. Man trembles and is disarmed of his courage by even the sight of one of the creatures of God. Overpowered with fear, he retires from the contemplated contest, and flees away. How tiien could he presume to contend with God ' What hope could he have in a contest with him?
11. fVho hath prevented weP As this verse is here rendered, its meaning, and the r«ason why it is introduced, are not very apparent. It almost looks, indeed, as if it were an interpolation, or had been introduced from some other place, and torn from its proper connection. J^r. Harris proposes to remove the principal difficulty by translating it,
It may be doubted, however, whether the original will admit of this translation. Rosenmiiller, Umbreit, and Noyes, unite in supposing the meaning to be, ' Who has done me a favor, that I must repay him?' But perhaps the true idea of the passage may be arrived at by adverting to the meaning of the word rendered ' prevented ' — ^1)^. It properly means in Piel, to go before; to precede; to anticipate. Pa. xvii. 13, cxix. 143. Then it means to rush upon suddenly; to seize; to go to meet any one either for succor, Ps. lix. 11, or for a different purpose. Isa. xxxvii. 33, "No shield shall come up against that I should repay him? whatsoever is under the whole heaven her" (HSia^p'^) i. e. against the city So Job xx'x! 2t, " The days of nlWiction prevented me." A similar meaning occurs in the Hiphil form in "> Amos ix. 10, " The evil shall not overtake us nor prevent us;" that is, shall not rush upon as if by anticipation, or when we are off our guard. If some idea of this kind be supposed to be conveyed by the word here, it will probably express the true sense. ' Who is able to seize upon me suddenly, or when I am off my guard; to anticipate my watchfulness and my power of resistance so as to compel me to recompense him, or so to overmaster me as to lay me under obligation to confer on him the favors which he demands.'' There may be an allusion to the manner in which wild beasts are taken, when the hunter springs his gin suddenly, anticipates the power of the animal, rushes unexpectedly upon him, and compels him to yield. God says that no one could thus surprise and overpower him. Thus explained, the sentiment agrees with the argument which the Ahnighty is presenting He is showing his riglit to reign and do all his pleasure. He appeals, in proof of this, to his great and mighty works, and especially to those specimens of the animal creation which vian could not tame or overcome. The argument is this: ' If man cannot surprise and subdue these creatures of the Almighty, and compel them to render him service, how can he expect to constrain the Creator himself to be tributary to him, or to grant him tlie favors which he demands?' U Whatsoever is under the icholc heaven is mine. That is, ' All belong to me; all are subject to me; all are mine, to be conferred on whom I please. No one can claim them as his own; no one can wrest them from me.' This claim to the propri etorship of all created things, is designed htre to show to Job that over
12 I will not conceal his parts, nor his power, nor his comely proportion.
13 Who can discover the face of his garment? or who can
a Being ilius supreme man could exert HO control. It is his duty, tiierefore, to submit to liim without a niurniur, and to receive with gratitude what he ciiooses to confer.
\2. I icilL not coucr.id his parts. Tliis is the commencement of a more particular description of the animal than had been before given. In the previous part of the chapter, the remarks are general, speaking of it merely as one of great power, and not to be taken by any of tlie ordinary methods. A description follows of the various parts of tlie animal, all tending to contirm this general impression, and to fill the hearer with a deep conviction of his formidable character. The words rendered ' I will not conceal ' mean ' I will not be silent;' that is, he would speak of them. The description which follows of the ' parts ' of tlie animal, refers particularly to his mouth, his teeth, his scales, his eyelids, his nostrils, his neck, and his heart. II jXor his comely proportion. The crocodile is not an object of beauty, and tlie animal described here is not spoken of as one of beauty, but as one of great power and fierceness. The phrase here used (^S'lV. 'T!) nieans properly 'the grace of his armature,' or the beauty of his armor. It does not refer to the beauty of the animal as such, but to the armor or defence which it had. Though there might be no beauty in an animal like tlie one here described, yet there might be a ' grace ' or fitness in its means of defence which could not fail to attract admiration. This is the idea in the passage. So Gesenius, Umbreit, and Noyes render it.
13. Who can discern the face of his garment? Literally, ' Who can reveal the face, i. e. the appearance, of
14 Who can open the doors of his face? his teeth are terrible round about.
his garment?' This 'garment' is undoubtedly his skin. The meaning seems to be, ' His hard and rough skin is Iiis defence, and no one (;an so strip ofi' that as to have access to liim.' Tlie word rendered 'discover' (^^?) means to make naked; then to reveal; and the idea is, that he cannot be made naked of that covering, or deprived of it so that one could attack him. IT Or tcho can come to him leith his double bridle? Marg. loithin. Gesenius renders this, " The doubling of his jaws;" that is, his double row of teeth. Umbreit, " His double bit." Noyes, " Who will approach his jaws.'" So RosenmUller. Schultens and Prof. Lee, however, suppose it means that no one can come near to him and doable the bit upon him, i. e. cast the bit or noose over his nose, so as to secure him by doubling it, or passing it around him. The former seems to me to be the true meaning. ' Into the doubling of his jaws, who can enter.■'' That is. Who will dare approach a double row of teeth so formidable? The word rendered ' bridle ' (l^*!)) means properly a curb or halter, which goes over a horse's nose, and hence a bit or bridle. But it may be used to denote the interior of the mouth, the jaws, where the bit is placed, and then the phrase denotes the double row of teeth of the animal. Thus the description of the ' parts of defence ' of the animal is kept up.
14. JVho can open the doors of his face? His mouth. The same term is still used to denote the mouth — from its resemblance to a door. The idea is, that no one would dare to force open his mouth. This agrees better witli the crocodile than almost any other animal. It would not ap-
15 His scales ^ are his pride, shut up together as with a close seal.
16 One is so near to another, that no air can come between
ply to the wJiale. The crocodile is armed with a more formidable set of teeth than almost any other animal. See the description in the Notes on ver. 1. Bochart says that it has sixty teeth, and those much larger than in proportion to the size of the body. Some of them, he says, stand out; some of them are serrated, or like a saw, fitting into each other when the mouth is closed; and some come together in the manner of a comb, so that the grasp of the animal is very tenacious and fearful. See a full description in Bochart.
15. His sca/es are his/^rtWe. Marg. strong "pieces of shields. The literal translation of this would be, 'Pride, the strong of shields;' that is, the strong shields. There can be no doubt that there is reference to the scales of the animal, as having a resemblance to strong shields laid close to each other. But there is considerable variety of opinion as to its meaning. Umbreit and Prof. Lee take the word here rendered ' pride ' (ni>^5) to be the same as (f^|l?), back, and then the meaning would be that his back was armed as with a sliield — referring, as Prof. Lee supposes, to the dorsal fin of the whale. But there is no necessity for this supposition, and it cannot be denied that it is somewhat forced. The connection requires that we should understand It, not of the dorsal fin, but of-the scales; for a description immediately follows in continuation of this, which will by no means apply to the fin. The obvious and proper meaning is, that the pride or glory of the animal — that on which his safety depended, and which was the most remarkable thing about him — was his scales, which were laid together like firm
17 Tiiey are joined one to another, they stick together that they cannot be sundered.
18 By his neesings a light doth shine, and his eyes m-c like the eyelids of the morning.
and compact shields, so that nothing could penetrate them. This description accords better with the crocodile than with any other animal. It is covered with scales, " which are so hard as to resist a musket-ball." Eel. Encij. The description cannot be applied to a whale, which has no scales; and accordingly Prof. Lee supposes that the reference in this verse and the two follov-Jngis not to the scales, but to the leetli, and to "the setting in of the dorsal fin!" IT Shut up together. Made close or compact. H As with a close seal. As if they had been sealed with wax, so that no air could come between
17. They are joined one to another. Literall}^ 'A man with his brother;' that is, each one is connected with another. There is no natural fastening of one scale with another, but they lie so close and compact that they seem thus to be fastened down on one another. See Bochart on tliis verse. It is this which makes the crocodile so difficult to be killed. A musket-ball will penetrate the skin under the belly, which is tliere less firmly protected; and accordingly the effbrts of those who attempt to secure them are directed to that part of the body. A ball in the eye or throat will also destroy it, but the body is impervious to a spear or a bullet.
18. By his neesings a light doth shine. The word rendered ' neesings ' means properly sneezing, and tlie literal sense here would be, ' His sneezings, light shines.' Coverdale renders it, 'His nesinge is like a glisteringe fyre.' Bochart says \\\:iX the meaning is, "that when tlie crocodile sneezes, the breath i.^ driven
19 Out of his mouth go burning lamps, and sparks of fire leap out.
througli the nostrils with such iince tliat it seems to sointiUate, or emit fire." Prohahly tlie meaning is, tliat wlien tlie animal emits a sudden sound, like sneezing, the fire seems to flash from the eye. There is some quiik and raj)id motion of the eyes, vvliich in the rays of tlie sun seem to flash fire. The sneezing of the crocodile is mentioned by Aristotle. Prof. Lee. Amj)liihious animals, the longer they hold tiieir breath under water, respire so much the more violently when they emerge, and the breath is expelled suddenly and with violence. Schultcns. This is tlie action here referred to — the strong eflbrt of the animal to recover breath when he rises to the surface, and when in tlie effort the eyes seem to scintillate, or emit light. IT And his cijcs are lilce the eyelids of the morning. The ' eyelids of the morning ' is a beautiful poetic phrase quite common in Hebrew poetry. The eyes of the crocodile are small, but they are remarkable. When he lills his head above water, his staring eyes are the first things that strike the beholder, and may then with great beauty be compared with the morning light. There is a remarkable coincidence here, in the fact that when the Egyptians would represent the morning by a hieroglyphic, they painted a crocodile's eye. The reason assigned for this was, that before the whole body of the animal appeared, the eyes seemed to rise from the deep. See Bochart on the passage, Hieroz., and also Horapollo, Hieroglyph, i. c. 65.
19. Out of his mouth go burning lamps. The word 'lamps' here is probably used to denote torches, or fire-brands. The animal is here described as in pursuit of his prey on land; and the description is exceedingly graphic and powerful. His rriouth is then open; his jaws are
20 Out of his nostrils goetli smoke, as out of a seething-pot or caldron.
distended; his breath is thrown out with great violence; liis blood is • inflamed, and the animal seems to vomit forth flames. The descrip tion is of course to be regarded as figurative. It is such as one would be likely to give who should see a fierce animal pressing on in pursuit of its prey. IT And sparhs of fire leap out. There is an appearance like sparks of fire. Tlie animal, with an open throat highly inflamed, seems to breathe forth flames. The figure is a common one applied to a warhorse. Thus Ovid:
" From their full racks the generous steeds retire, Dropping ambrosial foam and snorting fire. Db. Good.
The same thing is remarked by Achilles Tatius, of the hippopotamus " With open nostrils, and breathing smoke like fire [nx'ouifSrf y.anvov) as from a fountain of fire.'' And in Eustathius it is said, " They have an open nostril, breathing forth smoke like fire from a furnace " — TTVQwSr} xanvov, ax; tx y.a.filvov nveovta. See Bochart.
20. Out of his nostrils goeth smoke. See the quotations on ver. 19. This appearance of the crocodile, or alligator, has been often noticed. Bertram, in his Travels in jYorth arid South Carolina, p. 116, says, " While I was seeking a place of rest, I encountered an alligator that in the neighboring lake rushed through the canes that grew on its banks. He inflated his enormous body, and swung his tail high in the air. A thick smoke streamed from his wideopen nostrils, with a sound that made tlie earth tremble." RosenmOller, Jilte u. ncuc Morgenland, No. 778. IT As out of a seething-pot. A pot that is boiling. Literally, ' a blown pot;' that is, a pot under which the fire is blown, or kindled. IT Or caldron. Any kettle. The same word
2J His breath kindleth coals, and a flame goeth out of his mouth.
- 22 In his neck remaineth strength, and sorrow ' is turned into joy before him.
is used to denote a reed or bulrush, or a rope made of reeds. Isa. ix. 13. Job xli. 2.
21. His breath kindleth coals. It seems to be a flame, and to set on fire all around it. So Hesiod, Theog. i. 319, describing the creation of the Chimera, speaks of it as
A similar phrase is found in a sublime description of the anger of the Almighty, in P.s. xviii. 8:
There went up a smoke out of his nostrils, And fire out of his mouth devoured: Coals were kindlrd by it.
22. In his neck remaineth strength. That is, strength is permanently residing there. It is not assumed for the moment, but his neck is so constructed as to be the abode of strength. The word here rendered ' remainelli ' ("pPlI), means properly to pass the night; then to abide or dwell; and there is a designed contrast here with what is said of ' sorrow ' in this verse. This description of strength residing in the neck, ngrees well with tlie crocodile. See the figure of tiie animal on p. 282. It is not easy, however, to see how this is applicable to the whale, as Prof Lee supposes. The whale is endowed, indeed, with great strength, as Prof. Lee has shown, but that strength is manifested mainly by the stroke of the tail. TI And sorrow is turned into joy before him. Marg. rejoiceth. The proper meaning of the word here used
23 The ■" flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.
24 His heart is as firm as a stone; yea, as hard as a piece of the nether millstone.
(JJ1"irij is to dance, to leaj>, to skip; and the sense is, that ' terror dances before him.' It does not refer to the motion of the animal, as if he were brisk and rapid, but it is a poetic expression, as if terror played or pranced along wherever he came. Strength resided in his neck, but his approach made terror and alarm play before him wherever he went; that is, produced terror and dread. In his neck is permanent, calm strength; before him, every thing trembles and is agitated. The beauty of the passage lies in this contrast between the strength and firmness which repose calmly in the neck of the animal, and tlie consternation which he every where j)i-oduces, causing all to tremble as he approaches. Bochart has well illustrated this from the classic writers.
23. The flakes of his flesh are joined together. Marg. fallings. The Hebrew word here used means an}- thing fallin.■■, or pendulous, and the reference ere is, probably, to the pendulous parts of the flesh of the animal; the flabby parts; the dew-laps. In animals commonly tliese ])arts about the neck and belly are soft, pendulous, and contribute little to their strength. Tiie meaning here is, that in the leviathan, instead of being thus flabby and pendulous, thev were compact and firm. This is strikingly true of the crocodile. Tlie bellv is, indeed, more soft and penetrable than the other parts of the body, but there is nothing like the soft and pendulous dew-laps of most animals.
24. His heart is as firm as a stone. As hard; as solid. Bochart remarks that the word heart here is not to be regarded as denoting the courage of
25 When lie raiseth up himself, the mighty are afraid; by reason of breakings they purify themselves.
I lie heart literally. The statement occurs in the description of the various parts of the animal, and the obect is to show that there was peculiar firmness or solidity in every one of his members. There is peculiar firmne.ss or strength needed in the hearts of.all animals, to enable them to propel the blood through the arteries of the body; and in an animal of the size of the crocodile, it is easy to see th;it tlie heart must be made capable of exerting vast force. Buttliere is no reason to suppose that the atfirmation here is jnade on the supposition that there is need of extraordinary strength in the heart to propel the blood. The doctrine of the circulation of the blood was not then knov.n to mankind, and it is to be presumed that llie argument here would be based on what was known, or what might be easily observed. The presumption therefore is, that the statement here is based on what had been seen of the remarkable coMi}>actness and firmness of the heart of the animal here referred to. Probably there was nothing so peculiar in the heart of the crocodile that this description would be applicable to that animal alone, but it is such doubtless as would apply to tlie heart of any animal of extraordinary size and strength. Iil 1>«, as hard as apiece of the nether millstone. The mills commonly used in ancient times were hand-mills. See a description of them in the Notes on Matth. xxiv. 41. IVhij tlie lower stone was the hardest, is not quite apparent. Perhaps a more solid stone might have been chosen for tliis, becausa it was supposed that there was more wear on the lower than the upper stone, or because its weight would make the machine more solid and steady.
2G The sword of him that lay-. eth at him cannot hold; the spear, tlie dart, nor the ' habergeon.
or in self-defence. IT The mighty are afraid. The Vulgate renders this '■'■ aiigfils." The meaning is, that he produces alarm on those who are unaccustomed to fear. II By reason of brcahiv.tfs they petrify themselves. This, though a literal translation, conveys no very clear idea, and this rendering is not necessary. The word rendered 'breakings' ("tS^^) means properly a breaking, breach, puncture; a breaking down, destruction; and then it may mean a breakiiin- dotcn of the mind, i. e. terror. Tills is evidently the meaning here. 'By reason of the prostration of their courage, or the crushing of the mind by alarm.' The word rendered 'purify themselves ' C^-Jv;) means in Kal to miss, as a mark; to sin; to err. In the form of Hithpael, which occurs here, it means to miss one's way; to lose one's self; and it may refer to the astonishment and terror b}^ which one is led to miss his way in precipitate flight. Gcstnius. The meaning then is, ' They lose themselves from terror.' They know not where to turn tlien;sul\-es; they flee away with alarm. i?ee Rosenmiiller in. Ivc.
26. Tlie sword of him, that layeth at him. The word ' sword ' here (-":n) means undoubtedly harpoon, or a sharp instrument by which an attempt is made to pierce the skin of the monster. H Cannot hold. That is, in the hard skin. It does not p netrate it. IT The spear, the dart. These were doubtless often used in the attempt to take the animal. The meaning is, that they Would not hold or stick to the animal. They flew off when hurled at him. IT JVor thehabergeon. Marg. hrtastjAate. Noyes, jarelin. Prof. Lee, lance. Vulg, thorax, breastplate. So the LXX, &o')octy.ct. The word here used
27 He esteemeth iron as straw, and brass as rotten wood.
28 Tlie arrow cannot make him flee: sling-stones are turned with him into stubble.
29 Darts are counted as stub-
(rs-iltti), tlie same as "(I'^lia (1 Sam. xvn.' 5, 38. Nah. iv. 10. 2 Chrcn. xxvi. 14), means properly a coat of viail, and is so called from its shining — from •^'^^, to shine. It is not used in the sense of spear or javelin elsewhere, though perhaps it maj' have that meaning here — denoting a bright or shining weapon. This agrees best with the connection.
27. He esteemeth iron as straic. He regards instruments made of iron and brass as if they were straw or rotten wood. That is, they make no impression on him. This will agree better with the crocodile than any other animal. So hard is his skin, that a musket-ball will not penetrate it. See numerous quotations proving the hardness of the skin of the crocodile, in Bochart.
28. The arrow. Heb. 'the son of the bow.' So Lam. iii. 13, margin. This use of the word son is common in the Scriptures and in all Oriental poetry. TF Sling-stones. The sling was early used in war and in hunting, and by skill and practice it could be so employed as to be a formidable weapon. See Judges x.\. 16. 1 Sam. xvii. 40, 49. As one of the weapons of attack on a foe it is mentioned here, though there is no evidence that the sling was ever actually used in endeavoring to destroy the crocodile. The meaning is, that all the common weapons used by men in attacking an enemy had no effect on him. IT Are turned with him into stubhie. Produce no more effect on him than it would to throw stubble at liim.
29 Darts arc counted as stubble. The word rendered ' darts ' (Piniin) occurs nowhere else in the Scriptures. It is from nr?^, obs. root, to beat with a club. The word hero probably
ble; he laugheth at the shaking of a spear.
30 Sharp ' stones are under him: he spreadeth sharp pointed things upon the mire.
means clubs. Darts and spears are mentioned before, and the object seems to be to enumerate all the usual instruments of attack. The singular is used here with a plural verb in a collective sense.
30. Sharp stones are under him. ]\Iarg. as in Heb., ^pieces of potsherd.' The Hebrew word C^^'^r\Jthdddudh), means sharp, pointed, and the phrase here used means the sharp points of a potsherd, or broken pieces of earthenware. The reference is, undoubtedly, to the scales of the animal which were rough and pointed, like the broken pieces of earthenware. This description would not agree with the whale, and indeed will ac cord with no other animal so well as with the crocodile. The meaning is, that the under parts of his body, with which he rests upon the mire, are made up of sharp, pointed things, like broken pottery. IT He spreadeth sharp pointed things vj)on the mire. That is, when he rests or stretches himself on tlie mud or slime of the bank of the river. The word here used and rendered ' sharp pointed things ' (^^"^rj) means properly something cut in; then something sharpened or pointed; and is used to denote a threshing sledge. See this instrument described in Notes on Isa. xxviii. 27, 28, xli. 15. It is not certain, however, that there is any allusion here to that instrument. It is rather to any thing that is rough or pointed, and refers to the lower part of the animal as having this character. The Vulgate renders this, " Beneath him are the rays of the sun, and he reposeth on gold as on clay." Dr. Harris, Dr. Good, and Prof. Lee, suppose it refers to what the animal lies on, meaning that he lies on splinters
31 He inaketl) the deep to boil like;i pot: lie inaketh the sea like a pot of ointinciit.
;3"2 lie makcth a path to shine after him; one would think the deep to be hoary.
of rock and broken stone with as mucli readiness and ease as if it were clay. But tiie above seems to me to be the true interpretation. It is tiiat of Gesenius, RosenmilUer, and Umbreit. Grotius understands it as meaning tbat tlie weapons thrown at liim lie around liim lilie broken pieces of pottery.
31. He makcth the deep to boil like a jwt. In iiis rapid motion tlirough it. The word 'deep' (nb^t:!^) may refer to any deep place — either of the sea, of a river, or of mire. Ps. Ixix. 3. It is applied to the depths of the sea, Jonah ii. 4. Micali vii. 19; but tliere is nothing in the word that will firevent its application to a large river like the Nile — the usual abode of the crocodile. IT He inakttk the sea. The word 'sea ' (C^) is often applied to a large river, like the Nile or the Euphrates. See P^'^otes, Isa. xix. 5. If JAkc a pot of ointment. When it is mixed, or stirred together. Bochart supposes that there is an allusion here to the smell of musk, which it is said the crocodile has, and by which the waters through which he passes seem to be perfumed. But the allusion see?ns rather to be merely to the fact that the deep is agitated by him when he passes through it, as if it were stirred from the bottom like a pot of ointment.
32. He maketk a path to shine after him. This refers doubtless to the wliite foam of the waters through which he passes. If this were spoken of some monster that commonly resides in the ocean, it would not be unnatural to suppose that it refers to the phosphoric light such as is observed when the waters are agitated, or when a vessel passes rapidly Uirough them. If it refers, however.
33 Upon earth there is not hif? like, who ' is made without fear.
34 He beholdeth all hicrh t/ii/iffs: he /.s- a king over all the children of pride.
to the crocodile, the allusion must be understood of the iioary appearance of the Nile or the lake where he is ibund. i; One would think the deep to be hoary. Homer often speaks of the sea as 7tn?.i>]V Odlaonar — "the hoary sea." So Apollonius, speaking of the Argonauts, Lib. i. 545:
"the long paths were always white."
Totaque remigio fipumis incamiit unda.
— reniis eruta canet aqua.
The rapid motion of an aquatic animal through the water will produce the eflect here referred to.
33. Upo7i earth there is not his like. Heb., 'Upon the dust.' Tlie meaning is, that no other animal can be compared with him; or the land does not produce such a moiKster as this. For size, strength, ferocit^•, courage and formidableness, no animal will bear a comparison with him. This can be true only of some such fierce creature as the crocodile. TT Who is made inithout fear. Marg. ' Or, hehave themselves jvith fear.' The meaning is, that he is created not to be afraid; he has no dread of others. In this respect he is unlike other animals. The LXX render this, "He is made to be sported with by my angels."
34. He beholdeth all high things. That is, he looks down on every thing as inferior to him. U He is a king over all the children, of pride. Referring, by 'the children of pride,' to the animals that are bold, proud, courageous — as the lion, the panther, &c. The lion is often spoken of as "the king of the forest," or "the king ol beasts,'' and in a similar sense the leviallian is liere spoken of as at the liead of tJie animal creation. He is afraid of none of them; he is subdued by none of them; he is the prey of none of them. The whole argument, therefore, closes willi this state'.Dent, that he is at the head of the animal creation; and it was by this magnificent description of the power of the creatures which God had made, that it was intended to impress the mind of Job witli a sense of the majesty and power of the Creator. It had the etfect. He was overawed with a conviction of the greatness of God, and he saw how wrong it had been for him to presume to call in question the justice, or sit in judgment on the doings, of such a Being. God did not, indeed, go into an examination of tlie various points which liad been the subject of controversy; he did not explain the nature of his moral administration so as to relieve the mind from perplexit_v; but he evidently meant to leave tiie impression that he was vast and incomprehensible in his government, infinite in power, and had a right to dispose of his creation as he pleiised. No one can doubt that God could with infinite ease have so explained the nature of his administration as to free the mind from perplexity, and so as to have resolved the dilhculties which hung over the various subjects which had come into debate between Job and his friends. '^Vi^y he did not do this, is nowhere stated, and can only be the subject of conjecture. It is possible, however, that the following suggestions may do something to show the reasons why^ this was not done. (1.) We are to remember the early period of the world when these transactions occurred, and when this book was composed. In was in the infancy of society, and when little light had gleamed on the human mind in regard to questions of morals and religion. (2.) In that state of things, it is not probable that either Job or his friends would have been able to comprehend the principles in accordance with wJiich the wicked are permitted to flourish and the righteous are so much afflicted, if they had been stated. Much higher knowledge than they then possessed about the future world was necessary to understand the subject which then agitated their minds. It could not have been done without a very decided reference to the future state, where all these inequalities are to bo removed. (3.) It has been the general plan of God to communicate knowledge by degrees; to impart it when men have had full demonstration of their own imbecility, and when they feel their need of divine teaching; and to reserve the great truths of religion for an advanced period of the world. In accordance \\ii\\ this arrangement, God has been pleased to keep in reserve, from age to age, certain great and momentous truths, and sucli as were particularly adapted to throw light on the subjects of discussion between Job and his friends. They are the truths pertaining to the resurrection of the body; the retributions of the da)- of judgment; the glories of heaven and the woes oi hell, where all the inequalities of the present state may receive their final and equal adjustment. These great truths were reserved for the triumpli and glory of Christianity; and to have stated them in the time of Job, vv'ould have been to have anticipated the most imj)ortant revelations of tha system. The trulh.s of which we are now in possession would have relieved much of the perplexity then felt, and solved most of those questions; but the world was not then in the proper state for their revelation. (4.) It was a very important lesson to be taught men, to bow with submission to a sovereign God, without knowing the reason of his doings. No lesson, perhaps, could be learned of higher value than this. To a proud, self-confident, philosophic mind, a mind prone to rely on its own resources, and trust to its own deductions, it was of the liighest importance to inculcate the duty of submission to jr(7/ and to sorcrciirnttj. Tliis is a lesson wliicli we often ha\e to learn in life, and which almost all the trying dispensations of Providence are fitted to teach us. It is not because God has no reason for what he does; it is not because he intends we shall never hnoic the reason; but it is because it is our diitij to how with submission to his will, and to acquiesce in his riglit to leign, even when we cannot see the reason of his doings. Could we reason it out., and then submit because we saw the reason, our submission would not be to our Maker's pleasure, but to the deductions of our own minds. Hence, all along, he so deals with man, by concealing the reason of his doings, as to bring him to submission to his authority, and to humble all human pride. To this termination all the reasonings of the Almighty in this book are conducted; and after the exhibition of his power in the tempest, after his sublime description of his own works, after his appeal to the numerous thinss which are in fact incomprehensible by man, we feel that God is grkat — that it is presumptuous in man to sit in juflgmeut on his works — and tiiat the mind, no matter what he does, should bow before him with profound veneration and silence. These are the great lessons whicli we are every day called to learn in the actual dispensations of his providence; and the arguments for these lessons were never elsewhere stated with so much power and sublimity as in the closing chapters of the book of Job. fVe have the light of the Ciiristian religion; we can look into eternity, and see how the inequalities of the present order of things can be adjusted there; and we have sources of consolation which neither Job nor his friends enjoyed; but still, with all this light, there are numerous cases where we are required to bow, not because we see the reason of the divine dealings, but because such is the loill of God. To us, in such circumstances, this argument of the Almighty is adapted to teach the most salutary lessons.
This closing chapter of the book is composed partly of poetry and partly of prose. The first part comprises the first si.t verses, and consists of the confession of Job that he had erred. He is convinced by the reasoning of the Almighty that all things are under hie control, and that none of liis purposes can be liindered (ver. 2, margin); he acknowledges that he himself had uttered things which he did not understand, and had undertaken the discussion of things which were too high for him, and deserved the reproof of having ' darkened counsel by words without knowledge,' ver. 3; he confesses his error in having with so bold and irreverent a spirit called on God to enter on a trial, and having wished to argue his case himself before God (see Notes on ver. 4); he says that he now has new views of the Almighty — as different from those which he formerly had, as wns tliat between a thing of which a man had only a distant rumor and what he saw. ver. 5; and now having 'seen' God, he saw himself to be vile, and repented in dust and ashes. Thus the effect which it was desired to produce on Job was accomplished. The improprieties in which he had indulged were rebukad: he was brought to true repentance, and showed that he was truly a good man, and that, notwithstanding all that he had said under eicited feeling, and in the bitterness of his anguish, he had at heart a profound reverence for <«od. and suprt me submission to his will
The second part of the chapter (vs. 7-16) is in prose, and contains the statement of the result of the whole trial. The Almighty pronounces the friends of Job to be in error in the opinions which they had maintuined respectin.^ his dispensitions, and decides in favor of Job in the controversy, vtr. 7. This decision involves the conclusion that triali in this life are not certain
Indications of character; that the fact that a man suRVrs much is no cvidfncc tr.at he ii eminently wicked; and that prosperity is no clear jiroof tli.'it a man is the o!)ject of the divine favor. As the friends of Job had defended many sentiments which were erroneous, and manifested a spirit eminently wrong, it was adjudgeci that ii was jiroper that a sacrifice should be made in acknowledgment of their error; and as they had done much to pain and grieve the heart of Job; and as some act of defurence and respsit was due to him from them, they are commanded to take a sacrifice of seven bullocks and seven rams, and to go to Job, that he might offer the sacrifice, and intercede for them, vs. 8, 9. The account of the returning piosperity of Job completes the book, vs. 10-10. lie is restored to double his former possessions; is honored with the returning affection of all his kindred; is consoled by their sympathy and enriched with their offerings; is blessed with a second family as numerous ns the former; lives till he sees a numerous and happy posterity; and dies at last honored and full of days
'T'^HEN Job answered the Lord and said,
2 I know that thou " canst do every thing, and that no thought ' can be withholden from thee.
3 Who * is he that hideth counsel without knowledge?
2. / knoio that thou canst do every thing. This is said by Job in view of what had been declared by the Almighty in the previous chapters. It is an acknowledgment that God was omnipotent, and that man ouglit to be submissive under the putting forth of his infinite power. One great object of the address of the Almighty was to convince Job of his majesty, and that object was fully accomplished. H And that no thought. No purpose or plan of thine. Ciod was able to execute all his designs. II Can he ivithhnldcn from, thee. Marg. 'or, of thine can he hindered.' Literally, cut off — "'^S. The word, however, means also to cut off access to, and then to prevent, hinder, restrain. This is its meaning here. So Gen. xi. 6, " Nothing will be restrained ("iSS"^) from thern, which they have imagined to do."
3. Who is he that hideth counsel loithout knowledge? This is repeated from ch. xxxviii. 2. As used there, these are the words of the Almighty, uttered as a reproof of Job for the manner in which he had undertaken to explain the dealings of God. See Notes on that verse. As ••epeated here by Job, they are an
therefore have I uttered that I understood not; things too wonderful " for me, which I knew not.
4 Hear, I beseech thee, and I will speak: I '^ will demand ot thee, and declare thou unto me.
acknowledgment of the truth of what is tiiere implied, tliat he had been guilty of hiding counsel in this manner, and the repetition here is a part of his confession. lie acknowledges that he /(«rf entertained and expressed such views of God as were in fact clothing the whole yu!)ject in darkness instead of explaining it. The meaning is, 'Who indeed is it, as thou saidst, that undertakes to judge of great and profound purposes without knowledge.' / am that presumptuous man.'' Ilo;en. Tl Therefore have I uttered that I understood not. I have pronounced an opinion on subjects altogether too profound for my compreliensiou. This is the language of true hiimilitv and penitence, and shows that Job had at heart a profound veneration for God, however much he had been led away by the severity of his sufferings to give vent to improper expressions. It is no uncommon thing for even good men to be brought to see that thev have spoken presumptuously of God, and have engaged in discussions and ventured to pronounce opinions on matters pertaining to the divine administration, that were wholly be vond tlieir comprehension.
5 I have heard of ihee by the hearing of the ear: but now mine eye secth thee.
speak. Tliis is the languiige of liuiiible, docile submission. On former occasions he hud spoken confidently and boldly of God; he had called in question tl)e e(]uity of his dealings with him; he had demanded that he might be permitted to carry his cause before him, and argue it there himself Notes, cii. xiii. a, 20-^2. Now he is vvliolly changed. His is the submissive language of a docile child, and he begs to lie permitted to sit down before God, and humbly to inquire of Itiiii what was truth. TIds is true religion. TI / irill dtinund of thee. Or rather, ' I will ask of thee.' The word 'demand' implies more than there is of necessity in the ori. ginal word ('Nttj). That means simply to ask., and it may be done with the deepest humility and desire of instruction. That was now the temper of Job. TI.ind declare thou unto me. Job was not now disposed to debate the matter, or to enter into a controversy with God. He was willing to sit down and receive instruction from God, and earnestly desired that he would teach him of his ways. It sliould be added, that very respectable critics suppose that in this verse Job designs to make confession of tiie impropriety of liis language on former occasions, in the presumptuous and irreverent manner in which he had demanded a trial of argument with God. It would then require to be rendered as a quotation from his own words formerly:
" I have indeed uttered what I understood not, Things loo wonderful for me, whicli I knew not, (AVh'Mi I said) Hear now, I will speak, 1 will demand of thee, and do thou teach
This is adopted by Umbreit, and has much in its favor that is plausible; but on the whole the usual interpretation seems to be most simple and proper.
C Wlierefore"! abhor inijiiclf, and repent in dust and ashes.'
5. I have heard of thee hy the hr.aring of the car. Referring to the indistinct views which we have of any thing by merely hearing of it, compared with the clear apprehension which is furnished by sight. Job had had such views of (iod as one may obtain by being told of him; he now had such views as art? furnished by the sight. The meaning is, that his views of God before were dark and obscure. II But now mine eye secth thee. We are not to suppose that Job means to saj' that he actually saw God, but tliat liis apprehensions of him were clear and bright as?/"he did. There is no evidence that God appeared to Job in any visible form. He is said, indeed, to have spoken from the whirlwind, but no visible manifestation of Jehovah is mentioned.
6. Wherefore I abhor myself. I see that I am a sinner to be loathed and abhorred. Job, though he did not claim to be perfect, had vet unquestionably been unduly exalted with the conception of his own righteousness, and in the zeal of his argument, and under the excitement oi his feelings when reproached by his friends, had indulged in indefensible language respecting his own integrity. He now saw the error and folly o. this, and desired to take the lowest place of humiliation. Compared with a pure and holy God, he saw that he was utterly vile and loathsome, and was not unwilling now to confess it. 11 Jlnd repent. Of the spirit which I have evinced; of the language used in self-vindication; of the manner in which I have spoken of God. Of the general sentiments which he had maintained in regard to the divine administration, as contrasted with those of his friends, he had no occasion to repent, for they were correct (ver. 8), nor liad he occasion to repent us if he had never been a true penitent or a pious man. But he tiow saw that in the spirit which lio had e^inced under his afflictions, and in his argument, there was rnucii to regret; and lie doubtless saw that there had been much in his former liie whicii had furnished occasion for bringing these trials upon him, over which lie ought now to mourn. Tl In dust and ashes. In the most lowly manner, and with the most expressive symbols of humiliation. It was customary in times of grief, whether in view of sin or from calamity, to sit down in ashes (see Notes, ch. ii. 8, comp. Dan. ix. 3. Jonah iii. 6. Matth. xi. 21); or on such an occasion the sufferer and the penitent would strew ashes over himself. Comp. Is. Iviii. 5. The philosophy of this was — like tlie custom of wearing Mack for mourning apparel— that the external iipjiearance ought to correspond with the internal emotions, and tliat deep sorrow would be appropriatel}' expressed by disfiguring the outward aspect as much as possible. The sense here is, that Job meant to give expression to the profoundest and sincerest feelings of penitence for his sins..From this effect produced on his mind by the address of the Alniiglity, we may learn the follovving lessons: (1.) That a correct view of tlie character and presence of God is adapted to produce humility and penitence. Comp. ch. xl. 4, 5. This efiect was produced on tlie mind of Peter when, astonished by a miracle wrouglit by the Saviour which none but a divine being could have wrouglit, he said, "Depart from me, for I am a sinful man, O Lord." Luke v. 8. The same effect was produced on the mind of Isaiah after he liad seen Jehovah of Hosts in the temple: " Then said I, Wo is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the king, the Lord of Hosts." Isa. vi. 5. No man can have any elevated views of his own importance or purity, who has right apprehensions of the holiness of hia Creator. (2.) Such a view of the presence of God will produce what no argument can in causing penitence and humility. The friends of Job Jiad reasoned with him in vain to secure just this state of mind; they iiad endeavored to convince him that -he was a great sinner, and ought to exercise repentance. But he met argument with argument; and all tiieir arguments, denunciations, and appeals, made no impression on his mind. When, however, God mani fested himself to him, he was melted into contrition, and was ready to make the most penitent and humble confession. So it is now. The arguments of a preacher or a friend often make no impression on the mind of a sinner. He can guard himself against them. He can meet argument with argument, or can coolly turn the ear away. But iie has no such power to resist God, and when he manifests himself to the soul, the heart is subdued, and the proud and self-confident unbeliever becomes humbled, and sues for mercy. (3.) A good man will be willing to confess that he is vile, when he has any clear views of God. He will be so affected with a sense of the majesty and holiness of his Maker, that he will be overwhelmed with a sense of his own unworthiness. (4.) The most holy men may have occasion to repent of their presumptuous manner of speaking of God. ^Ve all err in. the same way in which Job did. We reason about God with irreverence; we speak ol his government as if we could comprehend it; we discourse of him as it he were an equal; and when we come to have any just ^ lews of him, we see that there has been much im proper boldness, much self-con fi dence, much irreverence of thought and manner, in our estimation of the divine wisdom and plans. The bitter experience of Job should lead us to the utmost carefulness in the manner in which we speak of our Maker.
7 And it was 50, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee and against thy two friends: for ye have not spoken of me " ike thing that is right, as my servant Job hath.
8 Therefore take unto you
7. And it was so, that after the Lord had spoken these tcords unto Job. H;id the matter been left according to the record in ver. 6, a wholly erroneous impression would have heeii made. Joh was overwJieliued with the conviction of liis guilt, and had nothing been said to his friends, the impression would have been that lie was wholly in the wrong. It was important, therefore, and was indeed essential to the plan of the book, that the divine judgment should be pronounced on the conduct of his three friends. IF The Lord said to Eliphaz the Temanite. Eliphaz had been uniformly first in the argument with Job, and hence he is particularly addressed here. He seems to have been the most aged and respectable of the three friends, and in fact the speeches of the others are often a mere echo of his. IT My icrath is kindled. Wrath, or anger, is often represented as enkindled, or burning. IT For ye have not spoken of me the thing that is right, as my servant Job hath. This must be understood comparatively. God did not approve of all that Job had said, but the meaning is, that his general views of his government were just. The main position which he had defended in contradistinction from his friends was correct, for his arguments tended lo vindicate the divine character, and to uphold the divine government. It is to be remembered, also, as Couiller has remarked, that there was a great difference in the circumstances of Job and the three friends
now ' seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering: and my servant Job shall pray " for you; for ' him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing lohich is right, like my servant Job.
— circumstances niodilViug the degrees of blameworthiness chargeable to each. Job uttered, indeed, some improper sentiments about God and his government; he expressed himself with irreverence and impatience; he used a language of boldness and complaint wholly improper, but this was done in the agony of mental and bodily suffering, and when provoked bv the severe and improper charges of hypocrisy brought by his friends. What they said, on the contrary, was unprovoked. It was when they were free from suffering, and when they were urged to it by no severity of trial. It was, moreover, when every consideration required them to express the language of condolence, and to comfort a suffering friend.
8. Therefore take unto you. Or, for yourselves. IT Seven bullocks and seven rams. The number seven was a common number in offering animals for sacrifice. See Lev. xxiii. 18. Num. xxix. 32. It was not a number, however, confined at all to Jewish sacrifices, for we find that Balaam gave the direction to Balak, king of Moab, to prepare just this number for sacrifice. " And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams." Num. xxiii. 1, 29. The number seven was early regarded as a perfect number, and it was probably with reference to this that that number of victims was selected, with an intention of offering a sacrifice that would be complete or
9 So Eliphaz the Temanite, and Bildad the Shuhite, and Zo pliar the Naamathite, went and did according as the Loud commanded them: the Lord " also accepted 'Job.
perfect. IT.'ind i;o to my servant Job. An acknowledgment of his superiority. It is probably to be understood, also, that Job would act as the officiating priest in offering up the sacrifice. It is observable that no allusion is made in this book to the priestly 'jffie, and the conclusion is obvious that the scene is laid before tlie institution of that office among the Jews. Coinp. Notes on cli. i. 5. 11 /Ind offer up for yourselves. That is, by tlie aid of Job. They were to make the oilering, though Jou was evidently to be tiie officiating priest. IT Jl burntoffering. Notes, ch. i. 5. IT.^nd my servant Job shall pray for you. In connection with the offering, or as the officiating priest. This is a beautiful instance of the nature and propriety of intercession for others. Job was a holy man; his prayers would be acceptable to God, and his friends were permitted to avail themselves of his powerful intercession in tlieir behalf. It is also an instance showing the nature of the patriarchal worship. In did not consist merely in offering sacrifices. Prayer was to be connected loith sacrifices, nor is there any evidence that bloody offerings were regarded as available in securing acceptance with God, except in connection with fervent prayer. It is also an instance showing the nature of the patriarchal piety. It was presumed that Job would be ready to do this, and would not hesitate thus to j)ray for liis ' friends.' Yet it could j iiot l)e forgotten how much they had ' wounded his feelings; how severe had been their reproaches; nor how confidently they had nuiintained that he was an eminently bad man. But it was presumed now that Job would be -ready to forgive all this; to vvel-
10 And the Lord turned ' the captivity of Job, when he prayed for his friends: also the Lord ^gave Job twice as much as he had before.
come his friends to a participation in the same act of worship with him, and to pray for them that their sins might be forgiven. Such is religion, alike in the patriarchal age and under the gospel, prompting us to be ready to forgive those wlio have pained or injured us, and making us ready to j)ray that God would pardon and bless them. IT For him loill I accept. Marg. his face., or, person. So the Hebrew. So in Gen^ xix. 21 (marg.), comp. Deut. xxviii. 50. The word face is thus used to denote the person, or man. The meaning is, that Job was so holy and upriglit that God would regard his prayers. II Lest I deal icith you after your folly. As their folly had deserved. There is particular reference here to the sentiments which they had advanced respecting the divine character and government.
1). The Lord also accepted Job. Marg. as in ver. 8, the face of. Tjie meaning is, that he accepted his prayers and offerings in behalf of his friends.
10 ^nd the Lord turned the captivity of Job. Restored him to liis former prosperity. The language is taken from restoration to country and home after having been a captive in a foreign land. This language is often applied in the Scriptures to the return of tlie Jews from their captivity in Babylon, and some writers have made use of it as an argument to show that Job -lived (fter that event. But this conclusion is unwarranted. The language is so general that it might be taken from the return from any captivity, and is such as would naturally be employed in the early periods of the world to denote restoration from calamity. It
1 1 Then came there unto him all " his brethren, and ail his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned
was common in the earliest ages to convey captives in war to the land of the cotiqiieror, and tlius make a land desolate l)v tlie removal of its inhabitants; and it would be natural to use the language expressive of their return to denote a restoration from any great calamity to former privileges and comforts. Such is undoubtedly its meaning as applied to the case of Job. He was restored from his series of protracted trials to a state of prosperity. IF iVIien he prayed for his friends. Or after he had prayed for his friends. It is not implied of necessity that his praying for them had any particular eflect in restoring his prosperity. 11.^Iso the Lord gave Job twice as much as he had before. Marg. added all that had been to Jub unto the double. The margin is a literal translation, but the meaning is the same. It is not to be understood that this occurred at once — for many of these blessings were bestowed gradually. Nor are we to understand it in every respect literally— for he had the same number of sons and daughters as before; but it fS a general declaration, and was true in all essential respects.
11. Then came there unto him all his brethren, &.c. It seems remarkable that none of these friends came ne.ir to him during his afflictions, and especially that his sisters should not have been with him to sympathize with him. But it was one of the bitter sources of his affliction, and one of the grounds of liis complaint, that in his trials his kindred stood aloof from him. So in ch. xi.\. 13, 14, he says, " He hath put my brethren tar from me, and mine acquaintance are verily estranged from nie. My kinsfolk have failed, and my
him, and comforted him over all the evil tliat the Lord had brought upon him: every man also gave him a piece of money, and every one an ear-ring of ffold.
familiar friends have forgotten me." It is not easy to account for this. It may have been, however, that a part were kept from showing any svmpathv, in accordance with the general tact that there are always professed friends, and sometimes kindred, who forsake a man in affliction; and that a part regarded him as abandoned by God, and forsook him on that account — from a mistaken view of what they regarded as duty, that they ought to forsake one whom God had forsaken. When his calamities had passed by, however, and he again enjoyed the tokens of the divine fuvor, all returned to him full of condolence and kindness; part, probably, because friends always cluster around one who comes out of calamity and rises again to honor, and the other portion because they supposed that as God regarded hitn now with approbation, it was proper for them to do it also. A man who has been unfortunate, and who is visited with returning prosperity, never lacks friends. The rising sun reveals many friends that darkness had driven away, or brings to light many — real or professed — who were concealed at midnight. IT Jlnd did eat bread with him in his house. An ancient token of friendship and affection. Conip. Ps. xi. 9. Prov. ix. 5, xxiii. 6. Jer. xli. 1. IT j3red every man also gave him a piece of money. This is probably one of the earliest instances in which monexj is mentioned in history. It is, of course, impossible now to determine the form or value of the ' piece of money ' here referred to. The Hebrew word (nii'^iup, kesitah), occurs only in this place and in Gen. xxxiii. 19, where it is rendered 'pieces of money,' and in Josh, xxiv 3';, where it is rendered ' pieces of silver.' It is evident, therefore, that it was one of tlie earliest names given to coin, and its use here is an argument that the book of Job is of very early origin. Had it been composed at a later age, the word shekel, or some vord in common use to denote money, would have been used. The Vulgate here renders the word ovem, a sheep; the LXX in like manner, 'ifddda, a lavih; and so also the Chaldee. In the margin, in both the other places where the word occurs (Gen. x.\xiii. 19. Josh. xxiv. 32), it is also rendered lambs. The reason why it is so rendered is unknown. It may have been supposed that in early times a sheep or lamb having something like a fixed value, might have been the standard by which to estimate the value of other things; but there is nothing in the etymology of the word.to support this interpretation. The word in Arabic (Jfl-wJ, kasat), means to divide out equally, to measure; and the Hebrew word probably had some such signification denoting that which was measured or weighed out, and hence became the name of a certain weight or amount of money. It is altogether probable that the first money consisted of a certain amount of the precious metals weighed out, without being coined in any way. It is not an improbable supposition, however, that the figure of a sheep or lamb Avas the first figure stamped on coins, and this may be the reason why the word here used was rendered in this manner in the ancient versions. On liie meaning of the word, Bochart may be constilted, Hieroz. P. i. Lib. c. xliii. pp. 433-437; RosenmOller on Gen. xxxiii. 19; Schultens in loco; and the following work in Ugolin's Tbes. Antiq. Sucr. Tom. xxviii., Ottlionis Sperlingii Diss, dc nummis von C2csis, pp. 251-253, 298-306. The arguments of Bochart to prove that this word denotes a piece of money, and not a lamb, as it is rendered by the Vulgate, the LXX, the Syriac, the Arabic, and by Onkelos, are briefly, (1.) That in more than an hundred places where reference is made in the Scriptures to a lamb or a sheep, tills word is not used. Other words are constantly employed. (2.) The testimony of the Rabbins is uniform that it denotes a piece of money. Rabbi Akiba says that when he travelled into Africa he found ihere a coin which thev called kesita. So R. Solomon, and Levi Ben Gerson, in their conmientaries, and Kimclii, Pomarius, and Aquinas, in their I^exicons. (3) The authority of the Masorites in relation to the Hebrew word is the same. According to Bochart the word is the same as ^'^i^, kashat, or ^^P, koshet, changing ttJ for "O. The word means true, sincere, Ps. Ix. 6. Prov. xxii. 21. According to this, the name was given to the coin because it was made of pure metal — unadulterated silver or gold. See this argument at length in Bochart. (4.) The feminine form of the noun used here shows that it does not mean a lamb — it being wholly improbable that the friends of Job would send him ewe lambs only. (5.) In the early times of the patriarchs — as early as the time of Jacob — money v^'as in common use, and the afl'airs of merchandise were conducted by that as a medium, Gen. xvii. 12, 13, xlvii. 16. (6) The statement in Acts vii. 16, leads to the supposition that moncij is referred to by the word as used in Gen. xxxiii. 19. If, as is there supposed, the purchase of the same field is referred to in Gen. xxiii. 16 and xxiii. lit, then it is clear that money is referred to by the word. In Gen. xxiii. 16 it is said that Abraham paid for the field of Ephron in Macpelah "four hundred shekels of silver, current money with the merchant." And if the same purchase is referred to in both these places, then by a comparison of the two, it appears that the kesita was heavier than tlie shekel, and contained about four shekels. It is not easy, however, to determine its value. IT And every one an ear-ring
12 So "the Lord blessed the latter end of Job more than his beginning: for he had '' fourteen thousand sheep, and six thousand
of gold. The word rendered ' earring ' (C?.3) may mean a ring for the nose (Gen. xxiv. 47. Isa. iii. 21. Prov. xi. 22. Hos. ii. 13), as, well as for the ear, Gen. xxxv. 4. The word rinir would better express the sense here, witiioiit specifying its particular use. Comp. Judg. viii. 24, 27>. Prov. xx\-. 12. Ornaments of this kind were much worn by the ancients (comp. Isa. iii. Gen. xxiv. 22), and a contribution of these from each one of the friends of Job would constitute a valuable property. Comp. Ex. xxxii. 2, 3. It was not uncommon for friends thus to bring presents to one who was restored from great ralamity. See the case of Hezekiah, I Chron. xxxii. 23.
12. So the LoKD blessed the latter md of Job. To wit, bv giving him iouble what he had possessed before.lis calamities came upon him. See '.•er. 10. IT For he had fourteen thouuind sheep, &c. The possessions »viiich are here enumerated are in?ach instance just twice as much as he possessed in the early part of his life. In regard to their value, and the rank in society which they indicated, see Notes on cli. i. 3. Tiie only thing which is omitted here, and which it is not said was doubled, was his ' household,' or ' husbandry ' (ch. i. 3, margin), but it is evident that this must have been increased in a corresponding manner to have enabled him to keep and maintain such flocks and herds. We are not to suppose that these were granted to him at once, but as he lived an hundred and forty years after his afflictions, he had ample time to accumulate this property.
13. He had also seven sons and three daughters. The same number which he had before his trials. Nothing is said of his wife, or whether
camels, and a thousand yoke of oxen, and a thousand she-asses.
13 He had also seven sons and three daughters.
14 And he called tl.e name of
these children were, or were not, by a second marriage. The last mention that is made of his wife is i<! ch. xix. 17, where he says that 'his breath was strange to his wife, though he entreated her for the children's sake of ills own body.' The character of this woman does not appear to jiave been such as to have deserved farther notice than the fact that she contributed greatly to increase the calamities of her husband. It falls in with the design of the book to notice her only in this respect, and having done this, the sacred writer makes no farther reference to her. The strong presumption is, that the second family of children was by a second marriage. See Prof. Lee on Job, p. 26. It would not, however, have lallen in with the usual manner in which a icife is mentioned in the Scriptures, to represent her removal as in any circumstances a felicitous event, and, as it could have been represented in no other light, if it had actually occurred, it is delicately passed o\er in silence. Even under all these circumstances — with a for mer wife who was impious and un feeling; who served only to aggravate the woes of her holy and much afflicted husband; who saw him pass through his trials without sympathy and compassion — a second marriage is not mentioned as a desirable event, nor is it referred to as one of the grounds on which Job could felicitate himself on his return to prosperity. The children are mentioned; the whole reference to the second marriage relation, if it occurred, is delicately passed over. Under no circumstances would the sacred penman mention it as an event laying the ground for felicitation.
in ihe former account of tlie family of Job, the names of none of his cliildren are mentioned, and in this account the names of the daugliters only are designated. Jthy the names of the danghters are here specified, is not intimated. They are significant, and they are so mentioned as to show that they contributed greatly to the iiappiness of Job on the return of his prosperity, and were among the chief blessings which gladdened his old age. The name Jemima (rt^"^i) is rendered by the Vulgate Diem, and by the LXX, 'Hiifoav, Day. The Chaldee adds this remark: " He gave her the name Jemima, because ber beauty was like the day." The Vulgate, Septuagint, and Chaldee, evidently regarded the name as derived from CT^, yo7n, day, and this is the most natural and obvious derivation. The name thus conferred would indicate that Job had now emerged from the night of affliction, and that returning light shone again on his tabernacle. It was usual in the earliest periods to bestow names because they were significant of returning prosperity (see Gen. iv. 25), or because they indicated hope of what would be in their tiuie (Gen. v. 2?), or because they were a pledge of some permanent tokens of the divine favor. See Notes on Isa. viii. 18. Thomas Roe remarks (Tnivc's, 42-3), that among the Persians it is common to give names to their daughters derived from spices, unguents, pearls, and precious stones, or any tiling which is regarded as beautiful or valuable. See RosennUtller, jIUc u. neue Morgcnland, No. 771). IT And the name of the second, Kczia. The name Kczia (~^'"^i^) means cassia, a bark resembling cinnamon, but less aromatic. Gcsciiius It grew in Arabia, and was used as a perfume. The Chaldee Paraphrast explains this as meaning that he gave her this name because " she was as precious as cassia." Cassia is mentioned in Ps. xlv. 8 as among the precious perfumes. "All thy garments smell of myrrh, and aloes, and cassia." The agreeableness or pleasantness of the perfume was the reason why the name was chosen to be given to a daughter. H And the name of the third, Kcren-happuch. Properlv, ' horn of stibium.' The stibium (T(^3, purh), was a paint or dye made originally, it is supposed, from sea-weed, and afterwards from antimony, with which females tinged their eye-lashes. See Notes on Isa. liv. 11. It was esteemed as an ornament of great beauty, chiefiy because it served to make the eye appear larger. Large eyes are considered in the East as a mark of beauty, and the painting of black borders around them gives them an enlarged appearance. It is remarkable that this species of ornament was known so early as the time of Job, and this is one of the cases, constantly occurring in the East, showing that fashions there do not change. It is also remarkable that the fact of painting in this manner should have been considered so respectable as to be incorporated into the name of a daughter; and this shows that there was no attempt at concealing tiie habit. This also accords with the customs which prevail still in the East. With us, the materials and instruments of personal adorning are kept in the back-ground, but the Orientals obtrude them constantly on the attention, as objects adapted to suggest agreeable ideas. The process of painting the eye is described by a recent traveller to be this: " The eye is closed, and a small ebony rod smeared with the composition is squeezed between the lids so as to tinge the edges with the color. This is considered to add greatly to the brilliancy and power of the eve, and lo deepen the effect of the long black eye-lashes of which the Orientals are proud. The same drug is
15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
employed on their eye-brows; used thus, it is intended to elongate, not to elevate the arc, so that tlie inner extremities are usually represented as meeting between the eyes. To
16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.
Europeans the effect is at first seldom pleasing; but it soon becomes so." The following cuts will give a representation of the ancient vessels of stibium and those now in use:
15..^jtd their father gave them inheritance among their brethren. This is mentioned as a proof of his special regard, and is also recorded because it was not couinion. Among the Hebrews the daughter inherited only in the case where there was no son. Num. xxviii. 8. The property was divided equally among the sons, with the exception that the eldest received a double portion. See Jalin's Bih. £rch. § 1G8. This custom, prevailing still extensively in the East, it seems existed in the time of Job, and it is mentioned as a remarkable circumstance that he made his daughters heirs to his property with their brothers. It would also be rather implied in the passage before us that they were equal heirs.
16. J}fter this Job lived an hiaidred and fortij ijears. As his age at the time his calamities commenced is not mentioned, it is of course impossible to determine how old he was when he died. The LXX, however, have undertaken to determine this, but on what authority is unknown. They render this verse, "And Job lived after this affliction an hundred and seventy years: so that all the years that he lived were two hundred and forty." According to this, his age would have been seventy when his afflictions came upon him; but this is a mere conjectii^e. Why the au-! tiiors of that version have added thirty years to the time which he lived after his calamities, making it an hundred and seventy instead of an hundred and forty as it is in the He brew text, is unknown. The supposition that he was about seventy years of age when his calamities came upon him, is not an unreasonable one. He had a family of ten children, and his sons were grown so as to have families of their own. Ch. i. 4. It should be remembered, also, that in the patriarchal times, when
17 So Job died, " being old
men lived to a great age, marriages did not occur at so early a period of life as they do now. In this hook, also, tliough the age of Joh is not mentioned, yet the uniform representation of him is that of a man of mature years; of large e.xperience and extended observation; of one who liad enjoyed higli honor and a wide reputation as a sage and a magistrate; and when these circumstances are taken into the account, the supposition of the translators of the Septuagint, that he was seventy years old when his afHictions commenced, is not improbable. If so, his age at his death was two hundred and ten years. The age to wliich he lived is mentioned as remarkable, and was evidently somewhat extraordinary. It is not proper, therefore, to assume that this was the ordinary length of human life at that time, though it would be equally improper to suppose that tliere was any thing like miracle in the case. The fair interpretation is, that he reached the period of old age which was then deemed most honorable; that he was permitted to arrive at what was then regarded as the outer limit of human life; and if this be so, it is not difHcult to determine about tlie time when he lived. The length of human life, after the flood, suft'ered a somewhat regular decline, until, in the time of Aloses, it was fixed at about threescore years and ten. Ps.xc.lO. The following instances will show the regularity of the decline, and enable us, with some degree of probabilit}-, to determine the period of the world in which Job lived. Noah lived 950 years; Shem, his son, 600; Arphaxad, his son, 438 vears; Salah, 4.33 years; Eber, 464; "Peleg, 239; Reu, 239; Serug, 230; Nahor, 248; Terah, 20.5; Abraham, 175; Isaac, 180; Jacob, 147; Joseph, 110; Moses, 120; Joshua, 110. Supposing, then, the age of Job to have been somewhat unusual and extraordinary, it would fall in ' with the period somewhere in the time between Terah and Jacob; and if si>, he was probably contemporary with the most distinguished of the patriarchs. \\.ind sav; his sons ^&.c. To see one's posterity advancing in years and honor, and extending themselves in the earth, was regarded as a signal honor and a p-roof of the divine favor in the early ages. Gen. xlviii. ]], "And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath also sliovved me tli}' seed." Prov. xvii. 6, " Cliildren's children are the crown of old men.'" Ps. cxxviii. 6, "Yea, thou slialt see thy cliildren's children." Comp. Ps cxxvii..5. Gen. xii. 2, xvii. 5, 6. Job v. 2.5, and Notes on Isa. liii. 10.
17. So Joh died, being old and full of days. Having filled up the ordinary term of human life at that period of the world. He reached an honored old age, and when he died was not prematurely cut down. He was regarded as an old man. The translators of the Septuagint, at the close of their version, make the following addition: "And it is written that he will rise again with those whom the Lord will raise up. This is translated out of a Syrian book. He dwelt indeed in the land of Ausitis, on the confines of Idumea and Arabia. His first name was Jobab; and having married an Arabian woman, he had by h.er a son whose name was Ennon. He was himself a son of Zare, one of the sons of Esau; and his mother's name was Bosorra; so that he vv'as the fifth in descent from Abraham. And these were the kings who reigned in Edom, over which country he also bore rule. The first was Balak, the son of Beor, and the name of his city was Dannaba. And after Balak, Jobab, who is called Job; and after liim, Asom, who was governor (ijyf/ioh') from the region of Thaimanitis; and after him, Adad, son of Barad, who smote Madian in the plain of Moab; and the name of his city was Gethain. And tlie friends who came to him were Elipliaz of the sons of Esan, the king of the Thaimanites; Bihiad, the sovereign {Ti'oafi'cx;) of the Saiicheans; and SophW, the idng of the Manaians." What is tlie authority for this statement is now entirely unknown, nor is it known whence it was derived. The remark with which it is introduced, that it is wiitten that he would be raised up again in the resur rection, looks as if it were a forgery made afler tlic coining of the Saviour, and has nuich the ajipearance of being an attempt to supj)ort the doctrine of tiie resurrection by the authority of this ancient book. It is, at all events, an unauthorized addition to the book, as nothing like it occurs in the Hebrew.
We have now gone through with an exposition of the most ancient book in the world, and the most difficult one in the sacred volume. We have seen how sagacious men reason on the mysterious events of Divine I'rovidence, and how little light can be thrown on the ways of God by the profoiindest thinking, or the acutest observation. We have seen a good man subjected to severe trials by tlie loss of all his property and children, by a painful and loathsome disease, 1)V acute mental sorrows, by the reproaches of his wife, by t!ie estrangement of his surviving kindred, and then by the labored efforts of his friends to prove that he was a hypocrite, and that all his calamities had come upon him as a demonstration that he was at heart a bad man. We have seen that man struggling with those arguments; embarrassed and perplexed by their ingenuity; tortured by the keenness of the reproaches of his friends; and under the excitement of his feelings, and the pressure of his woes, giving vent to expressions of impatience and irreverent reflection on the government of God, which he afterwards had occasion abundantly to regret. We have seen that man brought safely through all his trials; showing that, after all that they Jiad said and that kr had said and suffered, he was a good man. We have seen the divine interposition in his favor at the close of the controversy; the divine approbation of his general character and spirit; and the divine goodness shown him in the removal of his calamities, in his restoration to liealth, in the beslowment on him of double his former possessions; and in the lengthening out his days to an honored old age. In liis latter days we have seen his friends coming around him again with returning affection and confidence; and a happy family growing up to cheer him in his declining j'ears, and to make him honored in the earth. In view of all these things, and especially of the statements in the chapter whicii closes the book, we may make the following remarks:
(1.) The upright will be ultimately honored by God and man. God may bring afflictions upon tiiem, and they may sf.cm to be objects of his displeasure; but the period will arrive when he will show them marks of his favor. This may not alicaijs, indeed, be in the present life, but there will be a period when all these clouds will be dissipated, and when the good, the pious, the sincere friends of God, shall enjoy the returning tokens of his friendship. If his appro bation of them is declared in no intelligible way in this life, it will be at the day of judgment in a more sublime manner even than it was announced to Job; if the whole of this life should be dark with storms,)'et there is a heaven where, through eternity, there will be pure and unclouded day. In like manner, honor will be ultimately shown to the good and just by the world. At present friends may withdraw; enemies may be multiplied; suspicions may attach to a man's name; calumny and slander may come over his reputation like a mist from the ocean. But things will ultimately work themselves right. A man in the end will have all the reputation which he ought to have. He who has a character that ought to be loved, honored, and remembered, will be loved, honored, and remembered; and he who has such a character that he ought to be hated or forgotten, will be. It may not always, ind.eed, be in the present life; but there is a current of public favor and esteem setting towards a good man while living, which thvays comes up to hiir. when he is dead. The world will do justice to his character, and a holy man, if calumniated while he lives, may safely commit his character to God a.'>d to the "charitable speeches" (Bacon) of men, and to distant times, when he dies. But in most instances, as in the case of Job, if life is lengthened out, the calumniated, the reproached, and the injured, will find justice done them before they die. Reproaches in early or middle life will be succeeded by a fair and wide reputation in old age; the returning confidenoe of friends will be all the compensation wliich this world can furnish for the injury which was done, and the even ng of life spent in the enjoyment of friendship and affection, will but precede the entrance on a better life, to be spent in the eternal friendship of God and of all holy beings.
(2.) We should adhere to our integrity when passing through trials. They may be long and severe. The storm that rolls over us may be ve»y dark, and the lightning's flash may be vivid, and the thunder deep and long. Our friends may withdraw and reproach us; those who should console us may entreat us to curse God and die; one woe nny succeed another in rapid succession, and each successive stroke be heavier than the last; vears may roll on in which ue may find no comfort or peace; but we should not despair. We should not let go onr integrity. We should not blame our Maker. We should not allow the language of complaint or murmuring to pass our lips, nor ever doubt tliat God is good and true. There is a good rea>on for all that he does; and in due time we shall meet the recompense of our trials and our fidelity. No pious and submissfve sufferer ever yet failed of ultimately receiving the tokens of the divine favor and love.
(3.) The expressions of divine favor and love are not to be expected in the midst of angry controversy and heated debate. Neither Job nor his friends appear to have enjoyed communion with God, or to have tasted much of the happiness of religion, while the controversy was going on. They were excited by the discussion; the argument was the main thing; and on both sides thev gave vent to emotions that were little consistent with the reigning love of God in the heart, and with the enjoyment ol religion. There were high words mutual criminations and recriminations; strong doubts expressed about the sincerity and purity of each other's character; and many things were said on both sides, as there usually is in such cases, derogatory to the character and government of God. It was onlv after the argumenl was closed, and the disputants were silenced, that God appeared in mercy to them, and imparted to them the tokens of his favor. Theological combatants usually enjoy little religion. In stormy debate and heated discussion there is usually little communion with God and little enjoy- ment of true piety. It is rare tiiat siicJi discussions are carried on without engendering feelings wholly hostile to religion; and it is rare that siich a controversy is continued long, in which much is not said on both >iiles injurious to God — in which li;eie are not severe reflections on ins government, and in which opiniiMis are not advanced which give alyuiidant occasion for bitter regret, lu a heated argument a man becomes insensibly more concerned for the success of his cause than for the honor of God, and will often advance sentiments even severely reflecting on the divine government, rather than confess the weakness of his ow n cause, and yield the point in debate. In sucli times it is not an inconceivable thing that even good men should be more anxious to maintain their own opinions than to vindicate the cause of God, and would be more willing to express hard sentiments about their Maker than to acknowledge their own defeat.
(4.) From the chapter before us (xlii. 11), we are presented with an interesting fact, such as often occurs. It is this: friends return to us, and become exceedingly kind after calamity lias passed by. The kindred and acquaintances of Job withdrew when liis afflictions were heavy upon him; they returned only with returning prosperity. When afflicted, they lost their interest in him. Many of them, perhaps, had been dependent on him, and when his property was gone, and he could no longer aid them, they disappeared of course. Manv of them, perhaps, professed friendship for him because he was a man of rank, and property, and honor; and when he was reduced to j)overtv and wretchedness, they also disappeared of course. Many of tliem, perhaps, had regarded him as a man of piety; but when these calamities came upon him, in accordance with the common sentiments of the age, they regarded him as a bad man, and they also withdrew from liim of course. When there were evidences of returning^ prosperity, and of the renewed favor of God, tliese friends and acquaintances again returned. Some of them doubtless came back because he was thus restored. "Swallow-friends, that are gone in the winter, will return in the spring, though their friendship is of little value." Henrij. That jjortiou of them who had been sincerely attached to him as a good man, though their confidence in his piety had been shaken by his calamities, now returned, doubtless with sincere hearts, and disposed to do him good. They contributed to his wants; they helped him to begin the world again; they were the means of laying the foundation of his future prosperity; and in a time of real need their aid was valuable, and they did all tliat they could to minister consolation to the man who had been so sorely afflicted. In adversity, it is said, a man will know who are his real friends. If this is true, then this distinguished and holy patriarch had few friends who were truly attached to him, and who were not bound to him by some consideration of selfishness. Probably this is always the case with those who occupy prominent and elevated situations in life. True friendship is oftenest found in humble walks and in lowly vales.
(•5.) We should overcome the unkindness of our friends by praying for them. See Notes on cli. xlii. 8, 10. Tills is the true way of meeting harsh reproaches and unkind reflections on our character. Whatever may be the severity with which we are treated by others; whatever cliarges they may bring against us of hypocrisy or wickedness; however ingenious may be their arguments to prove this, or however cutting their sarcasm and retorts, we should never refuse to pray for them. We should always be willing to seek the blessing of God upon them, and be ready to bear them on our hearts before the throne of mercy. It' is one of the privileges of good men thus to pray fjr their calumniators and slanderei s;
and one of our highest honors, and it may be the source of our highest joys, is that of being made the instruments of calling down the divine blessing on those who iiave injured us. It is not that we delight to triumph over them; it is not that we are now proud that wc have the evidence of divine favor; it is not that we exult that they are humbled, and that we now aie exalted; it is that we may be the means of permanent happiness to those who have greatly injured us.