21. Thou art become cruel to me:] It is remarkable, that the very same word is used, Jer. xxx. 14, where God Himself declares how He had dealt with His own people, and expresses it in the following terms: "I have wounded thee with the wound of an enemy, with the chastisement of a cruel one." Peters. — with thy strong hand thou opposest thyself against me.] The turn of the sentence in the original is somewhat different, and is literally thus, "With Thy strong hand Thou hatest me;" which gives us a plain direc- Job maketh a solemn protestation Before CHRIST about 1890. mourning, and my organ into the voice of them that weep. # CHAP. XXXI. Job maketh a solemn protestation of his integrity in several duties. I MADE a covenant with mine eyes; why then should I think upon a maid? 26. — my bow was renewed in my hand.] A bow always bent is an image employed to represent unabated power and strength. Rosenmiller. 27. — my speech dropped upon them.] Like rain, refreshing them. Fragments to Calmet. 28. — as for the rain; — the latter rain.] In the foregoing verse, the soft insinuating force of his political and religious instruction was compared to the dropping dew. Here the copiousness of his eloquence is likened to the abundant rains which fall in autumn in those countries; and the high acceptableness of it, to the avidity with which the earth, burnt up by the summer's drought, devours those rains. The alteration which they produce in the withered fields is so astonishingly great, that Dr. Russel scruples not to call it "a resurrection of vegetable nature." The same ingenious author informs us, that the first autumnal rains fall about the middle of September; the second, or latter, about twenty or thirty days after. The first are inconsiderable, the latter fall in great abundance. Scott. Concerning what are usually called the former and the latter rains, see the notes on Deut. xi. 14; xxviii. 12. 29. If I laughed on them, &c.] Or sported and jested with them, that is, carried myself familiarly and pleasantly with them, it was so acceptable to them to see me well pleased with them, that they could scarce believe their senses. Yet my familiarity did not breed in them contempt or presumption, so as to grieve me or make my countenance fall, as it does in cases of shame or sorrow, Gen. iv. 5. They were very cautious not to abuse my smiles, or to give me any occasion to change my countenance or carriage towards them. Poole. 30. I chose out their way, &c.] The phrase of "choosing out their way," denotes supremacy both in the state and in the affairs of religion, Exod. xviii. 20. The next sentence represents him encamped with his subjects on some military expedition, with the authority of a royal general: "I shall pitch my tent as a king in the army." The last clause, "as one that comforteth the mourners," may mean, animating his troops when they were dispirited: or, in a larger and more noble sense, his being the father of his people, ever touched with their distresses, and ready to exert his utmost ability for their relief. Scott. Whilst Job was in prosperity, he was respected by all; but as soon as he fell into adversity, every one forsook him. Thus it happens every day: men make Before CHRIST about 1800. His honour is turned into extreme contempt. Before CHRIST about 1520. chief, and dwelt as a king in the army, as one that comforteth the mourners. # CHAP. XXX. 2—4. For what portion of God is there from above?] When Job asserts the same thing with his antagonists, namely, that a sure destruction attends the wicked, that it is their portion, their inheritance from God; he must certainly be understood in a sense different from theirs, and can only refer to a final retribution in a future state: for the intimation conveyed in the 4th verse, had he meant it of a temporal destruction, was what his antagonists had repeated to him again and again, and had urged it as an argument of his guilt, that he was thus miserably destroyed. Peters. 5. If I have walked with vanity, &c.] The word rendered "vanity" signifies falsehood, and is properly applied to idols: and the phrase is here peculiarly adapted to that signification; for "I walked with," signifies in Scripture phrase paying acceptable service to the Deity. So Enoch is said to have "walked with God." So that the meaning is, If I have paid religious 6. Let me be weighed in an even balance.] Similar allusions to weighing the characters of mankind are frequent in Scripture. See Isai. xxvi. 7; Dan. v. 27; 10. Then let my wife grind unto another.] That is, Let her be so degraded, that, instead of having her corn ground for her, she shall perform that servile office herself; not for herself, nor for me, but let her grind for another. Grinding was the work of the women in the East, and esteemed a very servile, as well as laborious employment. Frag. to Calmet. See the note on Exod. xi. 5. Otherwise the phrase here used is a decent expression for her committing adultery, as many learned men have understood it. This sense seems best to suit the context, and particularly the latter part of the verse, in which, as usual in Hebrew poetry, the same sentiment is repeated in other words. Parkhurst. Then let my wife become false to my bed, and repay my sin with the like adultery; let me be plagued, as I deserve, in my own kind: for this had been a capital offence, worthy to be punished by the sword of authority. Bp. Hall. 12. For it is a fire that consumeth to destruction.] Such great wickedness would have called down upon me the Divine vengeance, which would have spent its fury against me, like a fire laying all things waste, and consuming the fruits of the earth. Rosemiller. 13, 14. If I did despise the cause of my manservant &c.] Job here speaks plainly of the future, of something which he was infallibly to expect, had he behaved unjustly to his slave: whereas could we suppose him to mean it of any temporal judgment or visitation of God, what is it that he had to expect? he seems to think his condition so miserable already, that it was scarcely possible for him to fall lower; and therefore he often and earnestly wishes for death, as the happiest event that could befall him. We need not question, therefore, but that he had here an eye to the future judgment; and it is remarkable, that he expresses himself in the same phrase here as in chap. xix. 25. Peters. Before CHRIST about 1890. — and bind it as a crown to me.] As a tiara, diadem, or turban. Linen is one of the oldest materials that ever were written upon, as appears by the bandages of the Egyptian mummies still preserved; and to this Job here probably alludes: this might readily be not only "taken on his shoulders," but "bound about his head." Parkhurst. However dissimilar "binding a writing about the head" may be from our customs, yet we meet with such a practice in the East even to our days. For when a governour under the Great Mogul is receiving letters or orders from his master, the moment he sees the packet, he alights from his horse, and falls prostrate to the ground: which done, he takes the present from the messenger, binds it fast upon his own head, and returning to the court room, where he usually despatches business, reads it, and returns an answer immediately. Parkhurst. 17. Or have eaten my morsel myself alone.] This verse affords us a beautiful picture of liberality and tender charity, which would not eat even the least morsel of bread without imparting some little portion to the poor and needy. Schultens. The following passage, describing a custom that prevails among the Arabs, is illustrative of their hospitality: "No sooner was our food prepared, than one of the Arabs, after having placed himself upon the highest station he could find, invited three times with a loud voice all his brethren, the sons of the faithful, to come and partake of it; though none of them were in view, or perhaps within a hundred miles of us. This custom however they maintain to be always a token of their great benevolence, as it would be of their hospitality likewise, if they had an opportunity to shew it." Dr. Shaw. As we were at table, there came by a stranger wearing a white turban, who, after having saluted the company, sat down to the table without ceremony, ate with us during some time, and then went away, repeating several times the name of God. They told us, that it was some traveller who, no doubt, stood in need of refreshment, and who had profited by the opportunity, according to the custom of the East, which is to exercise hospitality at all times, and to all persons. De la Roque, Fragments to Calmet. 21. If I have lifted up my hand against the fatherless.] If I have used my power injuriously against the fatherless, when I saw that my sentence would have been seconded, and would have prevailed on the bench. Bp. Hall. See chap. xxix. 7, and the notes there. Such was Job's "religion pure and undefiled," who "visited" the orphan and "widow in their affliction, and kept himself unspotted from the world:" no wonder then that it was accepted before "God, even the Father," James v. 11. This surely is Gospel faith; and the Apostle James, in his excellent practical Epistle, seems to allude particularly to the case of Job, whose "patience" he expressly celebrates in the following marked passages, chap. i. 2 and 26. Dr. Hales. 23. For destruction from God was a terror to me, &c.] For I never thought that I could escape the Divine vengeance; the dread of which affrighted me, when men could not, from all such insolence; for I know that I could not support myself against the majesty of God. Bp. Patrick. 26-28. If I beheld &c.] If, when I have beheld Thy glorious creatures, the sun and the moon, I have given way to any idolatrous conceits, and have ascribed Divine honour unto them, as my heathen neighbours do; this were indeed a heinous and capital wickedness. Bp. Hall. The only species of idolatry noticed in this book is Zabianism, or the worship of the heavenly bodies, which is the earliest on record, and an additional proof of the high antiquity of the composition; especially as it is noticed with abhorrence, as a novelty, deserving judicial punishment. We learn from Sir William Jones, that the people of Arabia very soon fell into the common, but fatal, error of adoring the sun and the firmament, the planets and fixed stars. Dr. Hales. 27. — or my mouth hath kissed my hand:] So Lucian mentions the Greeks, even in his time, worshipping the sun by kissing their hand, and then thinking their adoration complete. Minucius Felix remarks, that when the heathen Cæcilius observes the statue of Serapis, "he, according to the custom of the superstitious vulgar, moving his hand to his mouth, kissed it with his lips." Apuleius, who lived in the second century, speaking of one Æmilian, probably a Christian, says, "If he passes by a temple, he thinks it wicked to move his hand to his lips, as a sign of adoration." Parkhurst. We are told that the Mahomedans begin their worship with bringing their two thumbs together, and kissing them three times, and at every kiss touching their foreheads with their thumbs. When they cannot kiss the hand of a superior, they kiss their own, and put it to their foreheads; they venerate an unseen being, whom they cannot touch, in the same manner. Harmer, Dr. Durell. Job's integrity in several duties. Before CHRIST about 1330. mouth to sin by wishing a curse to his soul. 31. If the men of my tabernacle said not, &c.] He appeals to his own domesticus for his bounty towards them, and liberality to all others. The clearest translation of this verse is, "If the man of my tabernacle do not say, Who can produce a person not satisfied from his flesh?" that is, from his provisions. The Chaldee interpreter understood it in the same manner, "who cutteth off his flesh unsatisfied?" Scott. 33, 34. If I covered my transgressions as Adam,] The passage should be thus translated: Did I cover, like Adam, my transgression, By hiding, in my lurking place, mine iniquity; Then let me be terrified at the great assembly, And let the contempt of the families strike me down; Let me be cut off and never go out of my door. The preceding passage contains a reference to the history of the first man, and his endeavours to hide himself after his transgression. Dr. Magee. Amongst the particulars wherein Job vindicates his integrity, one is, that he was ready to acknowledge his errors. The allusion to Adam's hiding himself is proper and apposite; but if the passage be rendered, as in the margin, "after the manner of men," it becomes an accusation of others; and the vindication of himself has a mixture of pride in it, which does not suit the character of the speaker. Bp. Sherlock. "Covering of sin" is spoken in several senses. God covers sin, when He hides it, as it were, from His sight, and will not observe it, Neh. iv. 5; Ps. lxxxv. 2; compare Ps. xxxii. 1. Man covers his own sin, when he cokes or palliates it, Ps. xxxii. 5; Prov. xxviii. 13: that of another, when he conceals or says nothing of it, Prov. xvii. 9; compare Prov. x. 12. Parkhurst. 34. Did I fear &c.] This passage seems to intimate, that it was customary among the Arabs to assemble all the families in a tribe for trying a delinquent of high rank. Job imprecates on himself such a solemn condemnation, in case he had concealed, in this apology, any crime whereof he had been guilty. The punishment which he imprecates, is, execration by the whole tribe, a life of obscurity, and perpetual imprisonment in his own dwelling. Scott. 35, 36. Oh that one would hear me! &c.] Oh that mine adversary had written a book, that is, a roll, accusation, or bill! surely I would take it on my shoulder, and would bind it as a crown upon me, that is, upon my head. Fragments to Calmet. 36. Surely I would take it upon my shoulder, &c.] Surely I would not endeavour to obscure it, but openly expose it to be read by all; nay, wear it as a singular that mine adversary had written a book. 37. I would declare unto him the number of my steps;] I would help him with such informations against myself as he would never be able to find out; and when I had done, I would encounter him boldly and courageously, as some warlike prince would come into the field against a weak enemy. Bp. Hall. 38. If my land cry against me, &c.] If any part of my land was unjustly gained, or I have defrauded of their wages those who ploughed it. Bp. Patrick. 39. — have caused the owners thereof to lose their life:] Killing them, that so I might have quiet possession of it. Clark. 40. — thistles — cockle] What is precisely meant by the Hebrew words cannot be ascertained. In general, however, he imprecates barrenness upon his land. Scott. This chapter deserves to be read and meditated upon with great attention; for it contains noble sentiments concerning the principal duties of religion, and particularly purity and chastity, justice and charity, the dread of God's judgments, alms, and compassion on the miserable, contempt of worldly goods, piety towards God, the love of our enemies, and confession of sins. If Job had such pure and exalted notions, and behaved with so much prudence and piety in his time; much more must it be the duty of Christians to think and act as he did. Ostervald. Here ends the controversy between Job and his friends. The grand question in debate between them was, Whether Job was a sinner and a hypocrite, or not. Chap. XXXII. ver. 1. — because he was righteous in his own eyes.] They found that he was resolutely bent to justify himself, let them say what they would. Clark. 2. — the Buzite, of the kindred of Ram:] Of Syrian extraction, for Bus was the son of Nahor, who was a Syrian. Grotius. See Gen. xxii. 20. 3. — because they had found no answer.] No convincing reply, such as could silence Job. Bp. Wilson. 6. — I am young, &c.] For a youth to speak in such an assembly on so delicate and difficult a subject, and after his superiors in age, and men renowned for wisdom, had given up the dispute, exposed him to the danger of discovering his weakness and folly, and of being thought forward and presumptuous. Scott, Poole. 7, 8. I said, Days should speak, &c.] I said, as in good manners I ought, those who are ancient and full of days should speak; and those who had the experience of many years, should be most able to teach wisdom to such as are younger; but I see, all is not in age; there is a Spirit of God which, breathing where it listeth, maketh a difference in men. Bp. Hall. 8. — inspiration of the Almighty] The word used here, which we translate "inspiration," is used by Moses, Gen. ii. 7, to signify the inspiration or breath of life: and therefore we may justly take it to mean here, not what Christians call the grace of God, but rather that original ability of mind which God has given to man. Shuckford. 13. Lest ye should say, We have found out wisdom.] Do not think or say, that you have, by your great wisdom, convinced Job, upon this ground, that God hath afflicted him, not man; that God, being just, punishes none but a sinner; and that therefore Job is a hypocrite: I shall deal with him in another way. Bp. Hall. 14. Now he hath not directed his words against me.] I am not engaged in this discourse, by any provoking words of Job, as you have been, but merely out of zeal for God, and love to truth, and a sincere desire to minister to Job matter both for conviction and comfort; neither will I answer him with such weak arguments and provoking language as you have used. Clark. 15. They were amazed, &c.] Here Elihu turns his speech to the auditors. Clark. As if he had said, See, I beseech you, all that hear us, how these disputants are amazed; how silent they are, as if their speech had forsaken them. Bp. Patrick. 18. — the spirit within me constraineth me.] As he was a young man, he does not claim much authority from his own sayings; but he claims it from the inspiration of the Almighty, by whose Spirit he was actuated, ver. 8, and whose oracles he was delivering. Heath. 19. — as wine which hath no vent; it is ready to burst like new bottles.] Bottles made of skin were used anciently by most nations, and still are used in the East. It appears from a figure found among the ruins of Herculaneum, that, after the skin had been stripped off the animal, and properly dressed, the places where the legs had been were strongly closed up; and where the neck was, an opening was left for receiving and discharging the contents of the bottle. Such bottles, when full, must have differed greatly from the same when empty. On receiving the liquor they must be greatly swollen and distended; and no doubt, they must be swollen still further by the fermentation of the liquor within them, as that advances to ripeness: so that in this state, if "no vent" be given to it, the liquor may overpower refreshed: I will open my lips and answer. 22. For I know not to give flattering titles:] I dare not soothe and flatter any man in a false conceit: if I should do so, I know that God would be sure to be speedily avenged of me. Bp. Hall. The protestation, here made by Elihu, that he would speak freely and impartially, should prompt us always to speak with sincerity, without being restrained by any regard to men; especially when the glory of God, and their good, require us to speak the truth. Ostervald. Chap. XXXIII. ver. 4. The Spirit of God hath made me.] Creation being proper to the true God, the Holy Ghost, or Spirit of God, is therefore the true God. Elihu here alludes to Gen. ii. 7. Rosenmüller. 6.—in God's stead:] To plead His cause against thee, and answer thee, as thou desiredst. Clark. Ver. 1.— answered and said,] Rather, "spake and said," as ch. iii. 2, and xxxv. 1; for none had replied to Elihu. Dr. Durell. 4. Let us choose to us judgment:] Elihu requests here that Job's friends would proceed judiciously and fairly in the cause before them. Caryl. 5. See note on chap. xxvii. 2. 6. Should I lie against my right?] Rather, I am disappointed or frustrated of my right. Dr. Durell. 7. Behold, my terror shall not make thee afraid,] Look upon me; the combat is not unequal, as thou complainedst when thou lookedst upon God, chap. ix. 34; xiii. 21: thou seest no dreadful majesty in me to affright thee, nor any power to oppress thee. Bp. Patrick. 7. What man is like Job, &c.] There is no man, that 8. Which goeth in company with the workers of iniquity,] Who speaks of God's service and dispensations as wicked men are wont to do, ver. 9, as if he were one of their society; and acts like the wicked when God afflicts them. Clark. 9. For he hath said, It profiteth a man nothing &c.] Job, so far from using such infidel language, had entered his protest against it, chap. xxi. 14—16. Notwithstanding which, his complaint of hard measure from God, and of the frustration of all the hopes he had formed of a reward to his virtue, would scarce admit of any other construction. See chap. xix. 10; xxix. 18; xxx. 21, 26. Scott. 10. Behold, he findeth occasions against me,] He seeks to overthrow all my purposes and pursuits. Rosenmüller. These words are not taken exactly from the speeches of Job, but are charged upon him by Elihu, who puts this construction upon Job's words. The first branch of this sentence, "Behold, He findeth occasions against me," is not to be found in Job's speeches: and as for the other which occurs, chap. xiii. 24, "Wherefore hidesst Thou thy face, and holdest me for Thine enemy?" though there may be something faulty in the expostulation, yet it is very much alleviated by those expressions of humility and self-abasement which immediately precede and follow it. See ver. 23, 25. Peters. 11. He putteth my feet in the stocks,] He presseth me with very close and sore afflictions. Caryl. See the note on chap. xiii. 27. 12. Behold, in this thou art not just:] Though in the former part of thy life thou mightest carry thyself without blame, yet in this thou deservest censure, that thou hast so obstinately maintained thy innocence, as if God dealt too hardly with thee. Clark. — God is greater than man.] He is too great to be withstood, too just to do wrong, too good to delight in any man's misery. We ought therefore quietly to submit to His dispensations, as the very best. Bp. Wilson. 13. Who hath given him a charge over the earth?] This argument is founded on the sovereignty of God over all men; the sum and force of it may be stated thus: He cannot do injustice to any, who of right possesseth an absolute power to do what He will towards men. But God hath such a power; therefore He cannot do any injustice. Caryl. 14.—God speaketh once, yea twice, &c.] Many times and divers ways God solicits and admonishes men; yet such is the dulness and security of their hearts, that they either do not, or will not, hear and understand them. Bp. Hall. 14, 15. If he set his heart upon man, &c.] If God should resolve to deal with man according to His absolute power; if He should call back that life and soul which He hath given him; there would be no abiding, all flesh would perish at once. Bp. Hall. Before CHRIST about 1520. heart. b Deut. 32. 4. ch. 8. 3. R 36. 23. Ps. 92. 15. Rom. 9. 14. c Ps. 63. 12. Prov. 24. 12. Jer. 32. 19. Zsek. 33. 20. Matt. 16. 27. Rom. 2. 6. 15—18. In a dream, in a vision of the night, &c.] Elihu having said in the former verse, that "God speaketh once, yea twice, yet man perceiveth it not," proceeds to give an instance of the several ways by which God speaks to man: as first, ver. 15, in dreams and visions; for his instruction, ver. 16; next, to encourage repentance and humiliation, ver. 17; and lastly, to secure his safety, ver. 18. Caryl. 16, 17. Then he openeth the ears of men, &c.] Then and by these means He causeth men to hear, and imprinteth in their hearts His instructions: that He may prevail with man, to withdraw him from those evil courses and resolutions which he hath undertaken; and that He may convince him of his proud and insolent conceits, which he hath harboured in himself. Bp. Hall. 17. That he may withdraw man from his purpose,] Rather, his "doing," or "work," as in the margin; namely, all actions and words which proceed from pride, mentioned in the next clause, or from any other corrupt affection. Scott. — and hide pride from man.] That is, keep him humble. Want of true humility was Job's great fault. Elihu takes pains to convince him of this, but all in vain, till God awakened him, ch. xlii. 6; then he saw his fault and was humbled. Bp. Wilson. 17. Shall even he that hateth right govern? &c.] "What? shall He who hateth right" (as Job in his impatience had supposed God to do) "govern? and wilt thou condemn him who is evidently just?" That is, Shall not the Judge of all the earth do right? Parkhurst. 17—19. Shall even he that hateth right govern? &c.] Miss Smith, in her translation of this passage, by a close adherence to the original, has given an excellent sense to the whole. She renders these verses thus: Shall He who hateth right govern? And wilt thou condemn Him who shoundeth in justice! Who saith to the king, Thou art unprofitable; Wicked to the nobles: Who lifteth not up the faces of prisons, Nor turneth away from the cry of the poor; For they are all the work of his hands. Dr. Magee. 18.—the pit,] This is one of the names of the sepulchral grot, denoting it to be a place of putrefaction. Scott. 19—22. He is chastened &c.] These verses point out the second method which the wisdom of God employs for the humiliation of man, and for the revelation of His mind unto him: God speaketh unto him by pain and sickness. Caryl. 20. In a moment shall they die, &c.] He shall fetch away the great commanders of the earth at a time when it is least expected; even in the deepest security shall He cause astonishment and tumult in the death of the mighty ones. Bp. Hall. 22.—the destroyers.] The instruments of death and destruction: probably the diseases, which by God's 22. There is no darkness, &c.] Not death itself shall conceal "the workers of iniquity" from the eye of God, or withdraw them from His justice. Men may flatter themselves, if they please, with the hope of annihilation; but they will find themselves fatally disappointed when they come to make trial of the other state. Peters. 23—26. If there be a messenger with him, &c.] When a man is thus soundly humbled, if a faithful messenger and minister of God, which is not easy to be found, shall shew that man his true estate, then will God be gracious to him. Bp. Hall. — a messenger] One sent by the providence of God, or by special commission from Him, to assist the sick man with his instructions and prayers. Scott. — an interpreter.] A rare person, that can expound the mind of God. Bp. Patrick. "One among a thousand" is an expression to signify the difficulty of meeting with such a person. Chappelow. — his uprightness:] His duty; what right reason and religion required from a man in his situation; repentance, submission, and prayer to God for pardon. The instruction is supposed to be effectual; as appears from the following verses. Scott. 23. — that he should enter into judgment with God.] That man should therefore have any just cause of contention with God, or any ground of evil against Him. Bp. Hall. 24. Then he is gracious unto him, &c.] God mercifully accepts his repentance, and saith, "Deliver him," that is, He shall be delivered, "from going down to the pit." Scott. A blessing or benefit is here promised on God's part, which is deliverance from the ill consequences and punishment of sin: and though temporal death be here immediately intended, yet that is a type of our deliverance from eternal death, which is expressly promised in the Gospel. But then there is a condition required on our part: "If any say, I have sinned, and perverted that which was right, and it profited me not," ver. 27. In which words are contained, first, a penitent confession of our sins to God: "If any say, I have sinned," that is, if he make a penitent confession of his sin to God: secondly, a true contrition for our sin, not only for fear of the pernicious consequences and the punishment that will follow it, implied in these words, "and it profited me not," for this is but a very imperfect contrition; but from a just sense of the evil nature of sin, and the fault and offence of it against God, that we have done contrary to right and our duty: "If any say, I have sinned, and perverted that which was right." Thus a true and perfect contrition for our sins is made a necessary condition of our deliverance from the punishment due to them. Abp. Tillotson. — I have found a reason.] Or, "an atonement," as in the margin. Whatever is a means of averting punishment, and conciliating the Divine favour, is termed in Scripture an atonement. The intercession of Moses, Exod. xxxii. 30; and the act of l'hinehas, Numb. xxv. 13; are so called: and here the sick man's repentance. See Ecclus, xxxv. 3. Scott. he will render unto man his righteousness. 24. — without number.] "Without searching," as in the margin; without a formal process, which He needeth not. Parkhurst. 25. His flesh shall be fresher &c.] A beautiful description of the sick man's recovery. The word, translated "shall be fresher," is an elegant metaphor from plants; which, having been withered by a long drought, recover their vigour and verdure on the falling of a shower of rain. Scott. — fresher than a child's:] This was probably a proverbial form of expression. Compare 2 Kings v. 14. Schultens, Chappelow. 25. Therefore he knoweth their works, &c.] Forssmuch as God overturneth them, it is an argument that He knoweth what they are, and what they have been doing. Caryl. — in the night.] Suddenly, unexpectedly. Caryl. 26. He shall pray unto God.] Prayer is a duty never out of season, yet at some times more in season than at others, and most of all in time of affliction: "Is any man afflicted? let him pray," James v. 13. And among all afflictions, that of sickness seems to be a special call for this duty; therefore in the fourteenth verse of the same chapter, soon after the Apostle had said, "Is any afflicted? let him pray;" he adds, "Is any sick among you? let him call for the elders of the church, and let them pray over him." But to desire others to pray for us in bodily sickness, and neglect it ourselves, is an ill symptom of a sick soul: the prayers of others are rarely beneficial to any, unless they either pray, or have a desire to pray, for themselves. Caryl. — he shall see his face with joy:] He shall be sensible that God is pleased with, or looks graciously upon him. Chappelow. — his righteousness.] The reward of his present holiness; and will deal with him according to that, and not according to his former wickedness. Clark. 26. He striketh them as wicked men &c.] This is a metaphor taken from publick executions, which are performed in publick places, amidst a variety of spectators, for the sake of the example. Heath. Their punishment is open and exemplary. It is the triumph of Providence over tyrants. The expressions of the sacred writer allude to the publick execution of malefactors. What is translated, "in the open sight of others," is, in the original, in the place of spectators. And what is rendered "He striketh them," is literally, He clappeth His hands at them, as in chap. xxvii. 23, and in the last verse of the present chapter. It is a gesture of exultation and derision. Compare Lam. ii. 15; Ezek. xxv. 6. Scott. 27, 28. He looketh upon men, and if any say, &c.] The marginal reading is, "He shall look upon men, and say, I have sinned, &c. He hath delivered my soul from going into the pit, and my life shall see the light." The passage may be thus paraphrased: And he, as becomes a true penitent, casting his eyes upon his neighbours, shall openly confess and say, I have offended God, and He hath justly chastised me; I have done wickedly, and He hath punished me according to my desert: but hath redeemed me from that death into which I was going; and not only made me live, but given me hope that I shall enjoy prosperous days. Bp. Patrick. The words of his confessional and thanksgiving hymn, or rather the substance and burden of it, are, "I have sinned, &c." Scott. 28. — his life shall see the light.] Shall be prolonged in comfort and prosperity. Clark. 29. When he giveth quietness, who then can make trouble?] If he shows favour to the poor and oppressed persons last mentioned, or to any other persons or people, as it follows in the latter part of the verse; or if He withdraws His favour and assistance from them, and thereby exposes them to oppression and calamity; no man or creature can hinder God's design and work. Poole. 30. To bring back his soul from the pit.] He repeats, from ver. 18, the merciful design of Divine admonitions and corrections, in order to fix the persuasion of it in the mind of Job. Eliphax and Zophar had hinted this, chap. v. 17, 18; and xi. 11, 12. But Elihu expatiates on the subject. His aim likewise differs from theirs. The reclaiming of a wicked man, such as they supposed Job to be, was the point they had in view; whereas Elihu Elihu accuseth Job for charging God with injustice. Before CHRIST about 1520. 30. That the hypocrite reign not, &c.] Yes, not only does God execute His judgments upon the people, but also upon the great potentates of the earth, striking wicked tyrants with His plagues, lest the people should be too much oppressed by their injustice. Bp. Hall. 31. Surely it is meet to be said unto God, &c.] Instead of complaining of God and His dealings with thee, it would have better become thee to submit patiently, saying, Since it is Thy pleasure to chastise me, I will endeavour to bear the affliction without murmuring. Clark. 33. Should it be according to thy mind? &c.] Dost thou think it meet that God should proceed in His judgments according to thy conceits? If you and I should determine what were fit for Him to do, He would still take what course He thought best, whether we liked or disliked it. Bp. Hall. Before CHRISY about 1320. crushed. in the place of shoulders. after him. 36, 37. My desire is &c.] My desire is, that Job's speeches concerning God's providence may be fully scanned, till the point be brought to an issue; because he speaks in behalf of the wicked, teaching them how to argue against God and His providence, quarrelling with God, justifying himself in the evil he hath spoken, and insulting over us. Clark. 37. For he addeth rebellion &c.] Job's discontent with the measures of Providence towards him broke out in his very first speech, grew more loud and vehement in the course of the dispute, and arrived to its height in his presumptuous challenge of God, chap. xxxi. 35—37. This progress and increase are what Elihu marks by the expression, "he addeth rebellion unto his sin." The phraseology denotes continual augmentation; like that in Ps. lxix. 27, "add iniquity unto their iniquity." Compare Ps. lxxxiv. 7. Scott. — he clappeth his hands &c.] He exults not only over his three opponents, but also over God Himself, particularly in chap. xxxi. 35—37. Scott. Chap. XXXV. Elihu, who has undertaken to instruct at the same time both Job and his friends, observes that our piety can be of no advantage, nor our wickedness injurious to the Deity; but that God punishes the wicked for the sake of mankind, though not so quickly as the impatient sufferers expect, who in their misery are apt to forget all former blessings, and the Being who bestowed them. Michaelis. Ver. 2. Thinkest thou this to be right, &c.] By insisting so much on your own righteousness, and complaining of God's dealings with thee, thou in effect makest thyself more righteous than God. Clark. Chap. XXXVI. ver. 3.—from afar.] From God's wonderful works in nature since the beginning of the world, ver. 26, and chap. xxxvii. Clark. 4. For truly my words shall not be false: Be assured that I will not seek to baffle thee with sophistical arguments: he that discourses with thee is none of those subtle disputers, but loves sincere and solid reason. Bp. Patrick. 5. He preserveth not the life of the wicked: Suffers them not all to go unpunished; but will, in due time, execute judgment upon them. Clark. 7. He withdraweth not his eyes from the righteous: He neither forgets nor neglects to reward them, though never so poor and afflicted: these righteous poor are sometimes advanced by God to royal dignity, 1 Sam. ii. 8; Psal. cxiii. 7, 8; and continue in their dignity, yea, and increase in it in spite of all opposition. Clark. — his work.] The visible creation, the heavens in particular; in which He has made manifest His eternal power and Godhead, Ps. xix. 1; cii. 25; Rom. i. 20. Scott. — in plenty of justice:] Rather, plenteous in justice. Dr. Durell. — he will not afflict.] Willingly, (Lam. iii. 33,) or without just cause, or beyond what is necessary. Clark. 2. Hear attentively the noise of his voice.] So as to observe God's great power manifested therein. It seems not improbable, that while Elihu was speaking, it thundered greatly: and that that tempest began, with which God ushered in His speech. Bp. Hall, Clark. 4—8. I will answer thee, &c.] As if Elihu had said, I know that neither thy sins can do any hurt to God, nor can thy righteousness do Him any good; but thy sins may hurt thee, and thy righteousness advantage thyself: therefore lay aside such wicked and desperate thoughts as these. Caryl. 4. — and thy companions] For they also had erred with Job, in supposing that temporal prosperity ought to be annexed by the justice of God to piety and virtue; they differed only as to the fact, whether it really was so in Job's case. Elihu combats the principle, that the Almighty is obliged, by any regard to his own interest or happiness, to distribute reward or punishment. Bp. Stock. 4. — with the voice of his excellency;] With His majestick voice. Dr. Durell. — he will not stay them when his voice is heard.] He will not check the rain and storm, (chap. xxxvi. 27, &c.) which come quickly after the thunder. Clark. 5. Look unto the heavens, &c.] This is a sublime sentiment in a plain dress. One view, says he, of the magnificent scenery of the lofty sky will extinguish all low conceptions of its almighty Author. It will strike the mind with a vast idea of His infinite superiority to all other beings, and of the impossibility of His gaining or suffering by the good or bad behaviour of His reasonable creatures. Scott. 6. If thou sinnest, what doest thou against him? If thou sinnest, what dost thou hurt Him? Is His holiness, justice, power, the less, because thou hast transgressed? Is aught diminished from His essence by this offence? Bp. Hall. 7. He sealeth up the hand of every man;] He stops the labour of those whose business is in the fields; and maketh the husbandmen know that He disposeth of all things as He pleaseth. Bp. Patrick. 8—10. And if they be bound in fetters, &c.] Though all afflictions are evils in themselves, yet they are good for us, because they discover to us our disease, and tend to our cure. They are a sensible argument and conviction to us of the evil and danger of sin. We are not sufficiently sensible how great an evil sin is, till we feel the dismal effects and consequences of it. And therefore to rectify our apprehensions concerning it, God makes us to suffer by it. Thus Elihu describes the happy effects of affliction in these verses. God doth but invite and intreat us by His mercies, but His judgments have a more powerful and "commanding" voice. When He "holds man in cords of affliction, † Heb. that there are yet words for God. is just in all his ways. CHAP. XXXVI. How Job's sins hinder God's blessings. Before CHRIST about 1520. b Ch. 21. 15. shall pass away by the sword. soul dirth. codomites. affected. rest of thy table. 8. Then the beasts go into dens, &c.] The low grounds are covered with water; the beasts of prey flee to the caverns of the mountains for safety; they couch there, and watch impatiently for the drying of the valleys. Scott. 9. By reason of the multitude of oppressions &c.] This offended Job: the poor cry, and they have no helper, no deliverer. See chap. xxiv. 12. Elihu grants these general truths, that many are oppressed, that many cry out under their oppressions, and that many remain undelivered from, and unrelieved in their oppressions. God seems sometimes not to regard the cries of the afflicted, nor does He presently take vengeance on oppressors according to their folly; yet he acquits God of any such imputation as the words of Job seem to insinuate. "The oppressed cry," (saith Elihu,) but not with a right frame of heart; they cry, rather as oppressed with the weight of their own sufferings, than as touched with a sense of their sins, or reverence for the sovereignty of God, who has given them up to the power of their oppressors; or as having faith in Him for their deliverance, or quiet submission to His will: these may either be said not to pray at all, or they pray not with such holy aims and designs, with such integrity and uprightness of heart, as become the people of God. They pray under the control of impatience, or moved with envy at the power of their adversaries, or with a desire of the utmost revenge; and therefore God takes no notice of their prayers, ver. 12, 13, "There they cry, but none giveth answer; surely God will not hear vanity, neither will the Almighty regard it." Caryl. Man's want of faith. Elihu shoveth how God to cry: they cry out by reason of the arm of the mighty. 10 But none saith, Where is God my maker, who giveth songs in the night; 11 Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? 12 There they cry, but none giveth answer, because of the pride of evil men. 13 $^(b)$ Surely God will not hear vanity, neither will the Almighty regard it. 14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him. 15 But now, because it is not so, || he hath visited in his anger; yet || he knoweth it not in great extremity: 16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. # CHAP. XXXVI. 9. Out of the south &c.] The marginal rendering is juster. The period will then be, "Out of the chamber because of his great works. CHAP. XXXVII. His wisdom is unsearchable in them. Before CHRIST about 1320. the cloud of his light. a rod. 10. But none saith, &c.] Many make formal flourishes, but none heartily acknowledge the powerful and just hand of God, who gives due and seasonable comfort to the soul, in the deepest and darkest night of our sorrows. Bp. Hall. When God avengeth not the oppressed, it is to be attributed to their want of piety: He neglecteth them, because they neglect Him. They murmur, but they do not pray; they are clamorous, but they are not humble. Bp. Stock. 10. He openeth also their ear to discipline,] To fit them for instruction, that they may listen to God's chastening. Caryl. 10.—and the breadth of the waters is straitened.] Those rivers, which before had no confinement or restraint, but were at liberty to enlarge and widen their surface, are now retarded in their course. Chappelow. Snow, cold, frost, and ice, were no strangers in Judea, which bordered on Arabia Petrea, supposed by some to be Job's country, 1 Chron. xi. 22; Ps. cxlviii. 16, 17: nor yet in Arabia Petrea; see chap. vi. 16. It may be thought incredible, that there should ever be such severe cold in those warm climates as to freeze lakes and rivers. But Mr. Dawes informs us, that in the year 1766-7, at Aleppo, they had a very sharp winter, which destroyed all the fruits of the earth. The cold was so very intense, that the mercury in Fahrenheit's thermometer, exposed a few minutes to the open air, sunk entirely into the ball of the tube. Millions of olive trees, that had withstood the severity of fifty winters, were blasted in this; and thousands of souls perished merely from cold. Was not this a frost sufficient to freeze a lake or river? and yet Aleppo is so warm a climate, that the same author tells us, they were obliged to sleep on the terraces of their houses in the summer. Scott. 11. Who teacheth us more &c.] By bestowing the noble gift of reason, God hath qualified us for religion; and laid us under the highest obligation to be religious. Scott. 11. Also by watering he wearieth the thick cloud:] He expends all the moisture of the thick cloud in watering the earth. Bp. Hall. Rather, "Even by serenity He wearieth the thick cloud." Chappelow. — he scattereth his bright cloud:] Rather, "He scattereth the cloud by His light or darkness." Dr. Durell. The whole verse may be thus translated, "Also the clear sky dispelleth the thick cloud, His sun scattereth the extended clouds." We have here a picture of the sky in a clear sharp freezing day. Scott. 12. There they cry, &c.] The oppressed cry for help; yet as they are wicked men, who still cherish the pride of their hearts against God, God regards them not. Clark. 12. — they shall perish by the sword, and they shall die without knowledge.] They shall die by some violent death for their folly, because they would not learn by God's correction. Clark. 12. And it is turned round about by his counsels: &c.] The unsettled and irregular motions of the clouds proceed, not from any power of their own, but from His superiour direction: they, like all other created things, may be said in some sense to receive their commission from their Maker. Chappelow. 13—15. But the hypocrites in heart &c.] The difference between him who makes a specious display of piety, and him who possesses it in sincerity, is manifested by the effect of afflictions on each. The hypocrite, while under chastisement, is so far from calling on God supplantly, that he provokes Him more and more to anger by an obstinate refusal to amend: hence he comes to an untimely end, and is involved in the same destruction with the most abandoned; see chap. xxvii. 8. The righteous, on the contrary, as being more open to instruction, when they have been taught by misfortunes, are delivered by God out of their troubles. Rosenzeller. 13. He causeth it to come, whether for correction, &c.] The moral use, which God makes of meteors, wind, rain, &c. can be but twofold. They are either for correction or for mercy. The situation of the words, "or for His land," between those members of the partition, seems very uncouth, and perplexes the sense. A small transposition will render the period clear and easy: Whether for correction or for mercy, Verily for His earth He causeth it to come. Scott. — it] That is, the work which He commandeth the meteors to do upon the habitable parts of the earth. Scott. It deserves our regard, that all the works of nature are prepared by God to be His instruments, either for judgment or for mercy: "The treasures of snow and hail are reserved against the time of trouble, against the day of battle and war," chap. xxxviii. 22, 23. Bp. Sherlock. 14. Although thou sayest thou shalt not see him, &c.] Although thou sayest, that God gives thee no assurance of His presence by any sensible demonstration; yet He will be sure to execute true, though secret judgment, in all the cases of men: and therefore acknowledge thou Him, and trust in Him. Bp. Hall. 14. Hearken unto this, O Job:] Hearken unto this discourse of God's various proceedings: then say, whether it be fit to murmur against so great a Being; and whether it be possible for thee to comprehend His secret counsels, who canst not comprehend His ordinary works. Clark. 15, 16. But now, because it is not so, &c.] But now, because it is not so, namely, that Job humbleth himself before God; and trusts in Him for deliverance, He hath visited in His anger: yet though Job is in great extremity of suffering, he is not brought thereby to the knowledge of God and himself: and hence it is manifest, that he pours forth complaints without success; thereby discovering his ignorance of God and himself. Clark. Chap. XXXVI, XXXVII. In this last address to Job, Elihu brings forward no new assertion or saying of his to be proved against him; nor does he reprove Job for any new fault: but insists on the proof of what himself had asserted before, to show that God is righ- ELIHU also proceeded, and said, 2 Suffer me a little, and I will shew thee † that I have yet to speak on God's behalf. 15. He delivereth the poor in his affliction,] God delivers them in affliction, when He hath opened their ears by oppression. Caryl. 15. Dost thou know when God disposed them.] He means God's disposing of His "wondrous works" or operations, ver. 14, in such a manner as to produce such and such effects. Scott. — caused the light of his cloud to shine?] Caused the light to illuminate the cloud. Dr. Durell. Or "caused his luminous clouds to shine."] He means perhaps those bright clouds, fringed with gold, and stained with the richest tints, which often in a summer evening attend the setting sun. Some eminent commentators explain this passage of the rainbow; but the expressions may appear too vague to allow that limitation. Scott. 16. Dost thou know the balancings of the clouds, &c.] The clouds remain suspended, so long as their pressure is exactly balanced by the counter pressure of the air, which is underneath them. When the equipoise is destroyed, they often precipitate in rain. But the law of the equilibrium, and the causes which destroy the balance, are so mysterious in their operation, that our knowledge of these matters is extremely superficial. Scott.