— so that this man was the greatest of all the men of the east.] That Job was certainly a magistrate, a judge at the least, is evident from chap. xxii. 7; and not improbably he was a king; not such as the kings of the earth now are, whose dominions are wider, and power more absolute, yet possibly such as were called kings in those ancient times, and in those eastern parts of the world: that is, a kind of petty monarch and supreme governor within his own territories, though perhaps but of one single city with the suburbs, and some few neighbouring villages. It is here said, that he was "the greatest of all the men of the East;" and in the twenty-ninth chapter he saith of himself, that when he came in presence "the princes and the nobles held their peace," and that he "sat chief, and dwelt as a king in the army." Bp. Sanderson. Perhaps we may be not far from right in contemplating the modern sheiks in Arabia, as bearing considerable resemblance to this holy personage. Script. illustr. Expos. Ind. —from going to and fro in the earth.] To find advantage to tempt men, 1 Pet. v. 8. Clark. The most important truths, as we are framed at present, can make but a slight impression on the mind, unless they enter first, like a picture, into the imagination, and from thence are stamped upon the memory. The Scripture speaks of God after the manner of men; for there is a necessity of condescending to our capacities, and of suiting the revelation to our apprehensions, and to the ideas we are furnished with. As kings therefore transact their most important affairs in a solemn council or assembly, so God is pleased to represent Himself as having His council likewise, and as passing the decrees of His providence, in an assembly of His holy angels. Peters. — shall we receive good &c.] This return Job made, when tempted to "curse God, and die." He remembered the several prosperous years which had passed over his head, and he knew by whose providence they had been prosperous. Surely there was a debt of gratitude owing on this account, which it became him, as far as possible, to answer. This he considered thoroughly; and therefore, instead of any impatient murmuring at his present sufferings, he resigned himself up entirely to God, and blessed the very hand under which he suffered. If the example of this great man, who is so highly celebrated in holy writ, be of any moment, we may apply it in some measure to every other person who labours under affliction. For though it may not be frequent to be so highly favoured by Providence, as this great man had been in his more early years; yet, who is there that hath enjoyed nothing, and received no advantage from the influence of Heaven? Bp. Cumpbeare. — and shall we not receive evil?] As all sin is supposed in Scripture to be from the devil, so whenever any number of natural causes conspire to produce any very remarkable ill effect upon men, especially upon good and virtuous persons, this is generally ascribed to the devil. But as God Himself is the supreme Governour of the world, nothing can be done but by His permission and consent. Satan is only a mere instrument, and can go no farther than he is allowed; and so we find represented in this book. Dr. John Clarke. The patience of Job is much talked of, and we seldom look farther for any use of this book. But probably it was written in opposition also to the very ancient opinion, which introduced two independent principles; one, good; the other, evil: for this reason, Satan, the author of Job's misfortunes, appears to be brought in with permission from God to afflict Job; and one moral of the history is in Job's reflection, "The Lord gave, and the Lord hath taken away;" and again, "Shall we receive good at the hand of God, and shall we not receive evil?" Bp. Sherlock. — In all this did not Job sin with his lips.] We should here notice, on the one hand, the behaviour of Job's wife, who, instead of encouraging and comforting him, tempted him to murmur against God, and curse Him; and on the other, the wonderful constancy of Job, who always preserved his integrity, and said to his wife, "What? shall we receive good at the hand of God, and shall we not receive evil?" Persons, united by marriage or otherwise, are guilty of a great sin when they do not endeavour to comfort one another, and mutually exhort each other to holiness. Hence also we may learn, that when it pleases God to afflict us, it behoves us humbly to submit to His will, and acquiesce in all His dispensations; knowing that evil, as well as good, proceeds from Him, and that afflictions are not less useful to us, than prosperity and success. Osterveld. Before CHRIST about 1525. 4. — every one his day.] His birthday, as was the custom among those nations. See Gen. xl. 20. Grotius. To celebrate a birthday with great tokens of rejoicing and triumph, was the custom of former ages. Herodotus says, "of all days the Persians shew the highest regard to their birthday:" and he gives us an account of the particular ceremonies which were appropriated to that festival. Chappelou. 4.—Skin for skin, &c.] The meaning is, "Who is there that will not give another skin to save his own; nay, part with his children, as well as his goods, to save his life?" Bp. Patrick. Rather, "skin after skin." The expression alludes to the well-known fact of the renovation of the skin on Satan smiteth Job with boils. Job reproveeth his wife. Before CHRIST about 1570. Or, only. 5. — sanctified them.] Required them, by messengers, to prepare themselves by washing, and such rites as were then in use; as also by prayer, repentance, &c. to join with him in offering sacrifices for them. Clark. — It may be that my sons have sinned.] This was a suspicion in Job concerning his children. Hence we may observe, that it is no breach of charity to suspect ill of others, while we intend their good. Indeed, upon a surmise to accuse and charge another, is very uncharitable; but upon a surmise that such an one, my child, or my friend, or my brother, hath sinned, to be induced to pray for him—this is very charitable. A good heart turns its suspicions of others' sinnings and failings into prayers and intercessions, that they may be pardoned; not into accusations and slanders, that they may be defamed. The use which Job made here of his suspicion of his sons' sinning, was to turn it into prayer and supplication for the pardon of their sin. Caryl. Unfavourable suspicions are not unlawful, if they proceed, not from any corrupt affections, but only from a charitable jealousy of those, over whom we have special interest, so that it may engage us to admonish, reprove, or correct them, when they do amiss: so was Job suspicions of his sons, for sinning and cursing God in their hearts. Bp. Sanderson. — cursed God in their hearts.] Some way dishonoured God by neglecting to give Him the praise and glory of His mercies. Clark. burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and b cursed God in their hearts. Thus did Job † continually. 6. — the sons of God.] The good angels, chap. xxxviii. 7; Dan. iii. 25, 28. Clark. — came to present themselves before the Lord.] Appeared before God in a special manner, for some special end. A parabolical representation of God's providence in the government of the world. Clark. The decrees of God, the ministry of good, and the machinations of evil angels, are usually expressed in the form of the judgments or counsels of a king; 1 Kings xxii. 19; Zech. iii. 1. Grotius. — Satan] Foe to God and man, and the accuser of the brethren. The Greek version in this passage of Job, and in Zech. iii. 1, renders "Satan" by a word signifying the accuser. Parkhurst. The grand spiritual "adversary" of mankind is here first introduced in Scripture, under his proper name "Satan," and under the character assigned to him from hence in the New Testament, of "walking about as a roaring lion, seeking whom he may devour," 1 Pet. v. 8, with allusion to Job i. 7, and ii. 3; and as "the accuser of the brethren, who accused them before God night and day," Rev. xii. 10. Dr. Hale. The name "Satan," as denoting an enemy, frequently occurs in the Old Testament: see 2 Sam. xix. 22; 1 Kings v. 4: where the word for "adversary" is in the original "Satan." It is extremely probable to me, that the root Satan was introduced into the Hebrew and other Eastern languages, to denote an adversary, from its having been the proper name of the great enemy of mankind. Bp. Watson. See the note on chap. ii. 10. — and Satan came also among them.] It is not said, that the sons of God and Satan came and presented themselves before the Lord: Satan did not join himself in with them; Satan did not offer himself for any good service; but thither he came, being so ordered by the overruling power of God. Caryl. 7. And the Lord said unto Satan, Whence comest thou? The Lord, to make him sensible that he was not an absolute prince, but His subject, called to him and demanded an account of him, where he had been, and from whence he came. To which he gave an answer, which expressed, as the restlessness of his mind, and his unwearied diligence, so the limitation of his power, which extends only to this lower world; for he told Him, that he came "from going to and fro in the 7. — smote Job with sore boils &c.] Or with a loathsome and universal leprosy; a scrofulous disease common in the East and in hot countries. It is of two kinds, the white and the black. This latter is commonly called elephantiasis, because it renders the skin, like that of the elephant, uneven and wrinkled, with many furrows. Dr. Hales. The Hebrew words describe Job's disease as a grievous inflammatory ulcer: how long it might last, is unknown; some have conjectured many months; others some years. The name used in the text for the disease, is rendered in Dent. xxviii. 27, "the botch," or ulcer, "of Egypt:" whence we conclude, that it was no new disease. It has usually been thought to be the elephantiasis. Script. illustr. Expos. Ind. Job is struck with the elephantiasis, a disorder, which, when it attains a certain height, (as it appears to have done in this instance,) is incurable, and therefore affords the patient no prospect but that of long continued misery. The reader, who is thus apprised of the Divine motives for allowing this model of human excellence to undergo so hard a trial, anticipates the result; but Job and his friends, we must remember, were ignorant of them, and therefore had no reason to look for the Divine interference. Michaelis. 8. And he took him a potsherd &c.] At the beginning of this disorder (the elephantiasis) an intolerable itching is felt. Hence Job is said to have taken "a potsherd" (or earthen vessel) "to scrape himself withal." Rosenmiller. — and he sat down among the ashes.] Sprinkling or covering themselves with, rolling or sitting in ashes, &c. were emblematical acknowledgments, as of being obnoxious to the wrath of God, so of grief and contrition; see 2 Sam. xiii. 19; Esth. iv. 1; Jer. vi. 26. We find the Greeks likewise, in violent grief, sprinkling ashes on their head, and lying in ashes. Parkhurst. 9. —Doth Job fear God for nought? ] It is an argument of a most malignant spirit, when a man's actions are fair, then to accuse his intentions. The devil had nothing to say against the actions of Job, but goes down into his heart, and accuses his intentions. Malice and drinking wine in their eldest brother's house: 9. — Dost thou still retain &c.] Dost thou still retain thy integrity towards God, though thou reapest no advantage from it? It were better to be at once freed from thy misery. Curse God; and He will, by His judgment, make a speedy way for thee out of this torment. Bp. Hall. — curse God, and die.] Cast off thy reverence of the Divine Majesty, and spare not to reproach that God who has dealt so hardly with thee, though thou die for it. Clark. 10. Hast not thou made an hedge about him, &c.] A figurative expression, signifying, Hast not Thou secured him from injury? See the notes on Hos. ii. 6; Mic. vii. 4. 10. — the foolish women] So the Hebrews styled idolaters, Psal. lxxiv. 18. The heathens, when any mis- scrape himself withal; and he sat down among the ashes. 11. —he will curse thee to thy face.] The phrase is stronger than that used at ver. 5. It imports here an utter and publick renunciation of religion as a vain thing. Scott. 12. —all that he hath is in thy power;] It is here observable, that the devil could have no power over Job, (nor consequently can have over any other of God's servants,) without having first obtained it from God. Collyer. —only upon himself put not forth thine hand.] Hence we may remark, that God Himself sets bounds to the afflictions of His people. He limits how far every affliction shall go, and how far every instrument shall prevail. Caryl. 15. And the Sabeans fell upon them.] The Sabeans were a people (as is concluded by most interpreters) inhabiting Arabia Felix, near the country where Job dwelt: they were famous only for robberies, and lived by pillage and plundering their neighbours. Caryl. 17. —the Chaldeans] Chaldea, a country lying between Mesopotamia to the north, Susiana to the east, the Persian bay to the south, and Arabia Deserts to the west. Dr. Wells. Chaldea was at a vast distance from the land of Edom. But these were a set of profligates, who followed the pilfering life of the wild Arabs: and, like them, it is probable they made excursions through the Arabian deserts, to any distance where there was any hope of plunder. The Arabs deemed it heroism to make long journeys over pathless solitudes in quest of daring adventures. Scott. Before CHRIST about 1520. Or, A great fire. rushed. children, in his mourning he blesseth God. CHAP. I, II. Satan appeareth again before God. Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: d Eccles. 5. 21 And said, 4 Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. # CHAP. II. 19.—a great wind] A whirlwind. Clark.—from the wilderness.] It is conceived, that this was either the wilderness of Edom, spoken of 2 Kings iii. 8; or else it was Arabia the Desert, which is by way of eminency called the Wilderness. Caryl. —smote the four corners of the house, and it fell] The following account of a whirlwind is given by Mr. Bruce: "We had scarcely advanced two miles into the plain, when we were inclosed by a violent whirlwind, or what is called at sea the water-spout.—The unfortunate camel, that had been taken by the Cohals, seemed to be nearly in the centre of its vortex. It was lifted, and thrown down at a considerable distance, and several of its ribs broken. Although, as far as I could guess, I was not near its centre, it whirled me off my feet, and threw me down on my face, so as to make my nose gush out with blood. Two of the servants likewise had the same fate.—It demolished one half of a small hut, as if it had been cut through with a knife, and dispersed the materials all over the plain, leaving the other half standing." Script. illust. Expos. Ind. 20. Then Job arose, &c.] Job, who had heard all the rest without disturbance, was overcome with grief at this last word. Bp. Patrick. —and shaved his head.] Michaelis remarks, that this was done in token of great grief; and cites Curtius in proof, that the Persians did the same on the death of Alexander the Great, according to their custom in mourning; and refers to Lucian, that thus likewise the Egyptians lamented the funeral of their Apia, and the Syrians the death of Adonis. Parkhurst. Herodotus speaks of it as a general practice among all people, except the Egyptians, to cut off their hair as a token of mourning. At the Friendly Isles in the South Sea, "cutting off the hair is one of their mourning ceremonies;" Cook's and Clarke's Voyage: and at Otaheite, Forster says, "the hair was cut off and thrown upon the bier." Dr. Hales. —fell down upon the ground, and worshipped.] Whence we may observe, that it becometh us to worship God in a humble manner: and farther, that affic- proreth his wife, moving him to curse God. 11 His three friends condole with him in silence. Before CHRIST about 1320. AGAIN there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. 21.—naked shall I return thither:] Into the earth, the common womb or receptacle and repository for all the dead. Clark. —the Lord gave, and the Lord hath taken away &c.] Job overlooks all secondary causes, and owns God in all; acknowledging Him to be both just and good in all His ways, and blessing Him for all, whether giving or taking away. Clark. The things we have are not properly given, but lent. When God lent us the use of them, He did not mean to forego the property too: and therefore they are His goods still, and He may require them at our hands, or take them from us when He will, and dispose of them when He pleases: see Hos. ii. 9. What we have, we hold of Him as our creditor: whensoever therefore He shall think good to call in His debts, it is our parts to return them, not with patience only, but with thankfulness, that He hath suffered us to enjoy them so long; and certainly without the least grudging or repining (as too often we do) that we may not hold them any longer. Thus did Job: when all was taken from him, he still "blessed the name of the Lord." Bp. Sanderson. Chap. II. ver. 3.—without cause.] Without his desert, according to the usual way of speaking, or without any signal guilt to draw upon him so signal a calamity: not but that there might be other very weighty causes or reasons for it; for the Divine wisdom neither does nor suffers any thing "without cause," that is, without a sufficient reason. Peters. 11. — Eliphaz &c.] Teman was a city of Edom, Jer. xlix. 7, 20; Esek. xxv. 12, 13; Amos i. 11, 12. Shush was a district in the "east country" of Arabia Petrea, where Abraham's sons by Keturah were settled, Gen. xxv. 2, 6. Naamah was a city of Edom, Josh. xv. 21, 41. Dr. Hales. 12. — and sprinkled dust upon their heads toward heaven.] This place would be more intelligible were it rendered, And threw dust through the air upon their heads; see Acts xxii. 23, where this custom is alluded to. Dr. Dwell. 13. So they sat down with him upon the ground seven days &c.] "Sitting on the ground" is an Oriental phrase, to express their passing the time in the deepest mourning: this, according to the Eastern manner, was for seven days; see Gen. i. 10. Heath. Chap. III. The two first chapters of this book are written in prose. In the third chapter the poem opens with that kind of tragical distress, which is lofty in its conceptions, and highly figurative in its language; which labours for the strongest images, and most energetic words, to express its feelings, and to spread over all objects around it its own gloominess and horrour. A paroxysm of such violent grief vents itself in the following imprecations. The passion however subsides a little in the latter part of the speech, and flows in the soft complaining strain of elegy. This impotence of mind in Job, so inconsistent with his former firmness, may probably be accounted for in part from the influence of his disease: to which must be added, his not having obtained any abatement of his affliction, notwithstanding his submission; and his suspicion, from the silence of his friends, that he was to expect no consolation from them. Scott. Those who have been affected with Job's disorder, are said to have been weary of life, and to have wished for nothing so much as death: it made them impatient, passionate, discontented with every thing, wild, and desperate. Michaelis. Ver. 1. — cursed his day.] Job wishes he had never been born, or, at least, that he had died immediately after his birth; and describes the happiness of the dead. He then ventures to ask, why God has given existence to the miserable, and why He does not rather put an end to their unhappiness by death, which they long for. Michaelis. Job is neither rigidly to be taxed with blasphemy or # CHAP. III. me.] The thing which Job meant here as the greatest of his fears, and which was now come upon him, was probably the loss of his children; for whom an over-tender parent is in continual solicitude. And that Job was such, appears plain from that remarkable circumstance in his story, his constant sacrificing upon occasion of his children's feasting, lest any impiety might have been committed by them in those unguarded hours, that might provoke the Deity to punish them, chap. i. 5. Peters. Chap. IV. ver. 5. But now it is come upon thee, &c.] But now thou canst not learn the same lesson thou didst teach others; for now that affliction is come, thou canst not bear it patiently. Clark. 2. Let the day perish] "The day," namely, his birthday. "Let the day perish," by being deprived of the light of the sun; "the night," by losing the light of the moon and stars: to which he adds other circumstances, to aggravate the horrour. Scott. — There is a man child conceived.] The bearing of a son was a matter of great consequence among the Arabians: the form of their appreciation of happiness to a new married woman being, "May you live happily, and bring forth male children." Schultens, Heath. 4. — let not God regard it from above.] In Deut. xi. 12, the word, here rendered "regard," is translated "care for." God is here represented, sitting on His throne in heaven, and surveying the universe, to see that all its movements be carried on according to the laws which He has established. Job wishes that the day of his nativity may be rejected from the care of that Providence, by which the constant vicissitudes of day and night are preserved. Scott. 5. — shadow of death] Such a dismal darkness as is in the place of the dead. Clark. — let the blackness of the day terrify it.] Let a continued darkness make it terrible to all beholders. Bp. Hall. Whatever can be imagined most dismal to make a day terrible and abhorred, such as destructive storms, lightnings, thunderings, portents, and the like, I conceive to be comprehended in this phrase. Scott. Job curseth the day of his birth. The ease of death. Before CHRIST about 1320. Or, let it not rejoice among the days. Or, a Leviathan. Heb. the spitute of the morning. 7. Lo, let that night be solitary.] In that night let none assemble to converse, or to rejoice. The Arabs had their meetings for conversation in the night; and among the Eastern nations in general, the night was devoted to festivity, Matt. xxv. 1, &c. It is so still among the Moors in Barbary, as Dr. Shaw says. Scott. 8. Let them curse it that curse the day, &c.] Let those men be hired whose business and employment it is to "curse the days" that are esteemed ominous and inauspicious: let them apply all their skill in "raising" their mournful voices to the highest pitch. Chappelow. According to the marginal reading, the verse may be thus translated; "Let them execrate it, who curse the (natal) day (compare ver. 1.) of those who are about to, or who shall, rouse the Leviathan:" which was almost sure to be attended with immediate and horrid destruction. See chap. xli. 8—10. "The crocodile," says Hasselquist, "does inexpressible mischief to the people of upper Egypt, often killing and devouring women, who come to the river to fetch water, and children playing on the shore, or swimming in the river." Parkhurst. It was natural to mention such a terrible casualty in the strongest terms of abhorrence; and to lament those, who so miserably perished, with most bitter imprecations on the disastrous day. Job here calls for the assistance of such language, to execrate the fatal night of his nativity. Scott. 11. Why died I not from the womb? As soon as I had life in the womb. Clark. 12. Why did the knees prevent me? Why did the knees of the midwife assist at my birth in preserving my life? Dr. Durell. 14. With kings and counsellors of the earth.] This beautiful description of the grave contains a fine oblique satire on ambition and avarice. Scott. — which built desolate places for themselves;] By "desolate places," we may understand tombs and sepulchres, which kings and counsellors build for themselves: and the word, which we have here for "desolate places," is in Scripture clearly applied to the grave or place of burial. We have it in Ezek. xxvi. 20. Caryl. "Desolate places," those dreary sepulchral mansions, where the body is wasted or consumed. Such for instance as the pyramids of Egypt, some of which were probably older than the times of Job. Parkhurst. 18. — they hear not the voice of the oppressor.] Of the taskmaster, or driver, chap. xxxix. 7. The account given us of the treatment of the Christian slaves in Mequines, is a lively comment on this passage: "Their respective guardians, or taskmasters, deliver them over at night, as so many sheep, to another, who is appointed to take charge of all; who secures them in one house till next morning, and then they hear the doleful echo of Come out to work." Scott. 19. The small and great are there;] Rather, "there the small and the great are the same;" for that seems to be the precise meaning of the passage. Dr. Durell. 21. — dig for it more than for hid treasures;] Compare Prov. ii. 4; Is. xlv. 3, &c. These expressions of Scripture, which refer to hidden treasures, will perhaps derive a spirit from knowing, that a custom prevails among the Eastern people of burying their riches, by which means vast sums have been lost; that the great as well as the small are persuaded of all the ancient monuments containing some hidden treasures; and that in fact a number of men make a kind of business of going about pretending to discover such treasures. Fragments to Calmet. 23. — to a man whose way is hid, &c.] Why is light cast upon a man whom God hath made so miserable, that there is no way to be hoped of his deliverance from this calamity; whom God hath shut up in this distress, without the possibility of escape? Bp. Hall. "Whose way is hid," so that he cannot see how to get out of his miseries. Bp. Wilson. 24. — my sighing cometh before I eat.] So that I eat Eliphaz reproveth Job for want of religion. Before CHRIST about 1520. feared a fear, and it came upon me. I eat, and my roarings are poured out like the waters. 26. I was not in safety, &c.] I did not lull myself into security, (chap. i. 5,) and yet that did not prevent me from being miserable. Bp. Patrick. I never confided in my power, or wisdom, or holiness. The thought of his innocence was the only comfort which Job had: the devil had deprived him of all else, and his friends strive to deprive him of this. Bp. Wilson. Chap. IV, V. Eliphaz, the first of Job's friends, reproves him for grieving so excessively himself, who had formerly preached patience to others in affliction. He represents God as afflicting the wicked, but not good men. He relates a vision which he had seen, wherein God had convinced him of His justice, and of the meanness and corruption of human nature. He enlarges upon God's judgments on the wicked and their posterity. And he speaks of the usefulness of God's corrections; exhorts Job to improve by those, with which he was visited, and to acknowledge his sins: giving him hopes that he would then be delivered from his misfortunes, and restored to his former condition. Ostervald. This address of Eliphaz has the appearance of friendship. But several strokes, and the tenour of the whole, many, and thou hast strengthened the weak hands. 6. Is not this thy fear, thy confidence, thy hope, &c.] That is, thy fear of God should be thy confidence: and thy hope and thy integrity should go together. Peters. The original is a period, divided into two members, and may be translated thus: "Should not thy piety be thy confidence? and the uprightness of thy ways thy hope?" The words may be construed as a friendly admonition to recollect his religious principles, and to support himself by the clearness of his conscience. On the other hand they may import, that no good man would fall into despair under affliction, as he had done. Scott. — thy fear.] Michaelis remarks, that the word "fear," reverence, is used for piety, or the fear of God, though the name of God is omitted. See also chap. xv. 4. Parkhurst. 7, 8. — who ever perished being innocent? &c.] The strong terms which Eliphaz here uses, "who ever perished, being innocent?" and his adding what he had observed himself of the punishment that sometimes remarkably befalls wicked men, contain a shrewd insinuation that he believed Job to have been guilty of some secret sins, for which the hand of God was thus heavy upon him. What follows (ver. 16—19) more and more confirms this notion; for, by the recital of a vision which he had, he intimates to him what a folly it would be to presume to justify himself before God, in whose sight the angels themselves were not pure or perfect. Peters. Although it be true in general that the innocent never perish, and that God afflicts men for their sins, yet Eliphaz was to blame for concluding from thence, that Job's virtue had not been sincere; since God does also send misfortunes upon the virtuous. It would be a rash and hasty judgment, to believe that men are wicked, or hypocrites, only because they are afflicted; on the contrary, justice and piety require us to judge charitably of them, especially when their lives have been innocent, as Job's had been. Ostervald. 10. The roaring of the lion, &c.] And not only such Before CHRIST about 1520. hearing knees. a Prov. 22. 8. Hos. 10. 13. by his anger, as Icel. 30. 33. Eliphas's fearful vision, to humble the excellency of creatures before God. Before CHRIST about 1350. by stealth. met me. multitude of my bones. voice of the fierce lion, and the teeth of the young lions, are broken. 11. The old lion — the stout lion's whelps] Tyrants and their children soon perish. Bp. Wilson. We have here in the original no less than five different words to express a lion. This animal was esteemed by the Eastern people a creature of so much strength and courage, so far superiour to other beasts, that the Arabians put their invention to the utmost stretch to find out names suitable to his qualities. There are, it is said, more than five hundred appropriated to him. Chappelow. 12. Now a thing was secretly brought to me,] If these observations be not sufficient to convince thee, hear what God Himself secretly whispered to me. Bp. Patrick. There are different opinions concerning this "thing," word, or oracle, as it may be interpreted; and whether it was real or imaginary only. The circumstances attending it, though it was misapplied by Eliphas, would incline one to think it was more than a speculative imagination. Revelation by dreams was, we are assured, one of the means that God vouchsafed to make use of to signify His will and pleasure. As to revelations, they were not always made to the best of men: witness the corrupt and deceitful heart of Balsam. And if this was a true revelation, Eliphas's great fault was in not applying it to a right purpose, but rather to ver and disquiet a good man. Chappelow. 15. — the hair of my flesh stood up:] Thus Homer, speaking of Priam, when terrified at the appearance of Mercury, "His hairs stood upright on his bending limbs." Parkhurst. 17. Shall mortal man be more just than God?] The important instructions conveyed in this Divine vision are, the absolute rectitude of God, the exceeding imperfection of human virtue, and the impiety of arraigning the justice of His moral government. The manifest design of Eliphas in relating it was, to fix a Divine censure on the latter part of Job's speech, and to warn him against falling into such querulous language any more: since all complaint supposes, that the complainant thinks himself injured by the party of whom he complains. Scott. 18. Behold, he put no trust in his servants; &c.] The imperfection of the most exalted spirits is meant to was before mine eyes, || there was silence, and I heard a voice, saying, 19. — in houses of clay, &c.] Frail mutable bodies, whose original is from the dust, which are crushed sooner than a moth. Clark. "Houses of clay," or of mud. This description of our frail perishing bodies receives additional force from remarking, that one usual mode of building in the East is literally with mud dried in the sun; and that of course such mud-houses soon decay, and are of short duration. Parkhurst. — which are crushed before the moth?] Or, more strictly, the moth-worm. Parkhurst. This creature is usually taken for the moth, which consumes clothes and wool, by reducing them to a dust and powder. The signification of the passage may be; As the habitation of a worm is consumed by its inhabitants, so is the person of man; it is no more capable of resisting disease, than a woollen cloth is capable of resisting decay, when devoured and demolished by the worm appointed to it: otherwise, crushed as a feeble and contemptible insect is crushed; as we crush a mothworm, without compunction or reluctance. Script. illust. Expos. Ind. 20. They are destroyed from morning to evening:] They are subject or liable to destruction the whole day. Caryl. There is not a moment, wherein man is not sinking and drawing on towards death and corruption. Poole. 21. Doth not their excellency which is in them go away?] Rather, Doth not their excellency go away with them? Dr. Durell. — they die, even without wisdom.] Though they are masters of never so much wisdom in their lifetime, yet in death it all vanishes, together with their other excellencies. Clark. "They die, even without wisdom:" like beasts, who Before CHRIST about 1350. Or, I heard a still voice. b Chap. 15. 15. 2.— wrath killeth the foolish man.] Wrath may be taken here two ways, either for the wrath of God, or for the wrath of man: in the former sense the meaning is, that the wrath of God kills foolish men; which is an undoubted truth. But the latter seems preferable, which gives the meaning thus: that the wrath of a foolish man kills himself; his own wrath is as a knife at his throat, and as a sword in his own bowels. Caryl. Eliphaz resumes his position, that men reap what they sow: their sufferings are the fruit of their own criminal passions, Prov. i. 31, 32. He produces another example in support of this principle, and traces up the matter to its source in a fixed law of Providence, which hath ordained natural evil to be the punishment of moral. It is to be observed, by what cautious gradations this speaker opens his uncharitable judgment of the case of his friend. Scott. — the foolish man, — the silly one.] These are terms in Scripture for impious and wicked men, Prov. i. 7, 33; marking them as persons of a stupid understanding, and seduced by their corrupt passions. The first, "foolish," is applied by Zechariah to an oppressive ruler, chap. xi. 15, 16. The passions of "wrath" and "envy" are specified, because these are two principal sources of injustice and cruelty. Scott. 3.— I cursed his habitation.] I judged him unhappy; and saw a curse hanging over all that belonged to him. Clark. This passage appears to be explained by Ps. xxxvii. 25, 36. Rosenmüller. What Eliphaz says concerning the judgments of God upon the wicked, and the short duration of their happiness, is true: but his application of it to Job is wrong. Ostervald. 4.— the gate.] The court of justice held at or over the gate. Bp. Stock. See the note on Gen. xxiii. 10. In the place of judgment, justice took hold of them. Bp. Wilson. To Dr. Shaw's remark, quoted in the note on Gen. and they are crushed in the gate, neither is there any to deliver them. 5. Whose harvest the hungry eateth] "The hungry," that is, a starveling, a man almost starved with hunger and thirst, a meagre wretch. There seems in this place a manifest allusion to the half-starved Arabe of the desert, who were always ready for plunder, as their descendants are to this day. Parkhurst. — taketh it even out of the thorns.] As a man is said to fetch a thing out of the fire, or out of the lion's mouth, when he gets it with much peril and hazard; so, what a man gets with much difficulty and labour he is said to get out of the thorns: and the reason is this; because men were wont, when they had gathered in their harvest, to secure it with a thorn hedge, or to lay bushes about their stacks, to keep off cattle or any other annoyances. Caryl. Or, "whose harvest the hungry taketh even out of the thorns:" for, being overrun with brurs, it is not worth reaping. The plunderer took the remainder. Bp. Wilson. 6, 7. Although affliction &c. &c.] The Hebrew is rather, "For iniquity cometh not forth of the dust, neither doth trouble spring out of the ground;" that is, as the wickedness of men does not proceed from any natural cause, but from their own free wills; so neither are their miseries to be considered as the effects of natural causes, but as the distributions of a free agent likewise, who fits men's punishment to their crimes: and hence man, being prone to sin, is necessarily born to suffer. Peters. God, in His unbounded wisdom and power, is the disposer of all events, and especially of those that happen to men, dispensing them with perfect righteousness and goodness, insomuch that, sooner or later, the wicked are confounded, and the righteous delivered. This every day's experience confirms: and it should be a powerful motive to engage us to forsake sin, and to put our whole trust in God alone. Ostervald. 8, 9. I would seek unto God, &c.] That is, (for Eliphaz had precluded Job from all attempts to justify himself in the foregoing part of his advice,) I would apply to God by a full and free confession of those sins, which have drawn this sad calamity upon me; to God, who was able to do wonders, (as he presently adds,) and who could and would restore him to his former happy state, if He saw him truly penitent for his past transgressions: for this is the whole purport of the following part of the speech, ver. 17—27; namely, to give Job hopes of a happy turn to his condition, if he would but do, what Eliphaz thought was absolutely necessary God is to be regarded in affliction. The happy end of God's correction. Before CHRIST about 1520. there be no number. outplaces. b Ps. 112. 7. 10. Who giveth rain] We may note, that the common blessings of God are not dispensed without a directing Providence. Nature works not without the God of nature. Caryl. In those hot climates the spring is of short duration. All summer the earth is without rain: every thing is burnt up, and the fields are turned into a desert. But when the autumnal rains fall, a few plentiful showers produce a sudden resurrection of vegetable nature: the pastures are clothed again with grass, the trees are covered with green leaves, and all things assume a fresh and delightful aspect. Dr. Russell. Elphaz appears to allude in this place to such a great and beautiful operation of Providence; as a fitting emblem of its effecting a like wonderful transition from a condition of despairing affliction to a state of prosperity and joy. Scott. 11. To set up on high those that be low; &c.] From the works of nature, ver. 10, Elphaz passes on to man, and describes as large instances of supreme power which God is wont to display in His dealings with him. This verse is to be connected with ver. 9, in the following manner: God doeth great and marvellous things by setting up on high those that be low. Rosenmüller. 13. — the counsel of the froward is carried headlong.] That is, they rush to their own ruin. Bp. Wilson. 14. They meet with darkness &c.] They trip in the plainest way; and see not their danger when it is visible to every body but themselves. Bp. Patrick. 15. from their mouth.] That is, from the reproaches of those crafty ones. Clark. 16. So the poor hath hope.] Great cause to hope in God's mercy for deliverance, by this experience of the divine goodness to him. Clark. — iniquity stoppeth her mouth.] Such examples of the justice and goodness of Providence silence the objections of infidels, and the murmurs of all complainants. Scott. 17. Behold, happy is the man &c.] As a further mo- 19. — in six troubles: yea, in seven] This expression "six; yea, seven," seems to be a fixed number put for an unfixed, a certain number for an uncertain. We find this kind of speaking frequently in Scripture: in the thirty-third chapter of this book, ver. 29, "Lo, all these things worketh God twice and thrice," we translate, "these things worketh God oftentimes." Caryl. 21. — destruction] Rather, ruin, by calumny or false accusation; as appears from its connexion with "the scourge of the tongue." Scott. — when it cometh.] Upon others. Clark. 22. — destruction and famine] "Destruction," deeslation, by the incursions of lawless men and wild beasts: see Lev. xxvi. 22; Jer. v. 6; Ezek. xiv. 15; Ps. lxxx. 13. "Famine," extreme poverty, the effect of the incursions and depredations above mentioned. Accordingly it follows, "neither shalt thou be afraid of the beasts of the earth." See Hos. ii. 12, 18. Scott. 23. For thou shalt be in league with the stones of the field:] The stones of the field shall not hurt thee, though thou walkest with naked feet. Grotius. This strong figure of speech may import protection in travelling. The sandals, which the ancients wore, were a very slight guard to the feet in the rough and stony ways of their mountains. Compare Ps. xci. 11, 12. In the former verse he assures security to his vineyards, &c. from the depredations of noxious animals: in the latter part of this, he engages for the security of his person, particularly from the various kinds of serpents, which infested the desert of Arabia, and rendered travelling dangerous, Deut. viii. 15. Scott. 24. — and thou shalt visit thy habitation, and shalt not sin.] The words signify, Thou shalt superintend thy affairs with good success, and not err or fail in the administration of them. Bp. Hall. "Shalt not sin," shalt not miscarry. The original word is a metaphor from skilful slingers, who never miss the mark: Judg. xx. 16, "every one could sling stones at an hair breadth, Before CHRIST about 1520. b Deut. 32. 29. 26. — like as a shock of corn cometh in in his season.] Cometh to the threshingfloor at the season of harvest. Bp. Stock. The Eastern people used not anciently to stack their corn in the straw, to remain for a considerable time, as we do; but to carry it together in heaps, and then presently thresh it in the field: and they observe the same practice to this day. "As a heap of corn comes up" (on the threshingfloor, namely) "in its season," that is, when fully ripe. Parkhurst. An easy death in a good old age, a worthy and respected character, and an honourable interment, are the ideas conveyed in this rural comparison. Scott. 27. Lo this, we have searched it.] They had, it seems, conferred together on the case of their friend, agreed in their judgment of it, and concerted the plan of their discourse to him. Job accordingly addresses his answer to them all. Scott. The intent of the speech, however soft and insinuating, is very plain: it was to bring Job to a confession of some secret wickedness, some great enormity, of which his friends supposed him to be guilty. And so, we find, Job understood it; for he complains of the unkindness of the suspicion in the following reply, chap. vi. 14, 15, 25. Peters. Chap. VI, VII. Job excuses his ebullition of impatience by the greatness of his sufferings, which his friends have not duly appreciated. He rejects in very unfriendly terms the consolation offered by Eliphas, probably because he knows his disaster to be incurable, and feels no right to expect a miraculous interference to effect his recovery. He declares expressly that he does not expect a cure, and that a speedy death is his only desire: he complains that his friends do not sympathize with him; he laments the general lot of human nature, and his own in particular; he confesses at last, that he is not unjustly punished, but complains that God should so strictly observe, and so rigidly punish, offences that cannot injure Him. Michaelis. Chap. VI. ver. 3. — therefore my words are swallowed up.] By my grief, which drowns them that I cannot speak, and stops my mouth that I am not able to utter what I would say. Clark. — the arrows — the poison whereof drinketh up my spirit.] This alludes to the custom that prevailed among the ancients, of slipping arrows in poison, which appears to have had the effect of producing thirst. The "poisoned arrows" of Horace are famous: and Homer speaks of "poison for smearing arrows." The Chaldee Paraphrast on Ps. lxiv. 3, alludes to this practice: for what is in Hebrew, "they bend their arrows, bitter words," he renders, "they anoint their arrows with poison." Script. illust. — do set themselves in array against me.] Make war against me; or, attack me in the order and disposition of a regular army. Chappelow. The thick succession of his past calamities, and his apprehension of many more sufferings still to come, seem to be painted in this high colouring. Scott. 4. For the arrows of the Almighty are within me.] This is uttered by the patient man, when he would excuse his passion by the terror and agony he was in. He had patience enough for the oppression and rapine of his enemies, for the unkindness and reproach of his throughly weighed, and my calamity † laid in the balances together! 5. Doth the wild ass bray &c.] As if he had said, Thou wonderest that my disposition and carriage are so greatly altered from what they were; see chap. iv. 3—5: but thou mayest easily learn the reason of it from the brute beasts, the ass and the ox; which, when they have convenient food, are quiet and contented, but complain when they are in want: see Jer. xiv. 6. And therefore my carriage is agreeable to those common principles of nature, which are both in men and beasts; by which their disposition and deportment are generally suited to their condition. It is no wonder that you, who live in ease and prosperity, do not complain; nor did I, when it was so with me: but if you felt what I feel, you would be as full of complaints as I am. Poole. 6. Can that which is unsavoury be eaten &c.] Can, or do, men use to eat unsavoury meats with delight, or Before CHRIST about 1520. lifted up. I want words to express my grief. as grass. Job wisheth for death, wherein he is assured of comfort. Before CHRIST about 1890. expectation. 7. The things that my soul refused &c.] The words are to be understood metaphorically: the sense may be, Those grievous afflictions, which according to the common inclinations of human nature I dreaded the very touch and thought of, are now my daily though sorrowful bread; I am forced constantly to feed upon them. Compare Ps. lxxx. 5; cii. 9. Poole. 9.—that he would let loose his hand, and cut me off! As God made, so doth He still "uphold all things by the word of His power," Heb. i. 3, inasmuch, that, should He let go His hold of us, and not keep us up in our being, we should immediately fall down into nothing. Job was sensible of this; and it gave occasion to the present exclamation. He knew, that if God did but "let loose his hand," so as not to support him in his being, he should the same moment be "cut off," and cease to be. So necessarily do all the creatures upon earth subsist and depend upon the will and power of their Creator. Bp. Beveridge. 10.—I would harden myself in sorrow.] I would set myself to bear the pangs and agonies of death, if I had but this hope, that my misery was near expiring; for I have the testimony of a good conscience, which tells me, that I have not unorthodoxed any light which God hath sent me, but that I have been faithful to Him, His cause, and His truth. Caryl. —for I have not concealed the words of the Holy One.] The great Prophet, the Messiah, appeals to God for His fidelity in similar language, Ps. xl. 10. Scott. His words mean, It has been the business of my life to profess and vindicate piety and religion. So far from concealing those qualities which are peculiar to the Holy One, such as His goodness, kindness, and beneficence; so far not from publishing them to the world, I have laboured, both by precept and example, to influence mankind with becoming sentiments of such Divine excellences. Chappelow. 11. What is my strength, &c.] What evil can there be in my end? I see little hope of life, and have but little comfort in it to desire it; nor any hurt in death, that I should dread it. Clark. 13. Is not my help in me? &c.] Do not think that my reason hath forsaken me, and that I do not understand myself. Bp. Patrick. This verse may be rendered, agreeably to the Hebrew, "What if I have no help in me," that is, if I cannot help myself, if my outward condition be helpless and hopeless, as I confess it is, "is wisdom driven quite from me?" Have I therefore lost my understanding and common reason? 14. To him that is afflicted &c.] The meaning is, they who treat a friend with such cruelty, will easily cast off the fear of God. Grotius. This verse yields an excellent moral instruction, very proper to introduce the reproof that follows. Scott. 15.—as a brook.] This simile is exquisitely beautiful, considered as a description of a scene of nature in the deserts of Arabia. But its principal beauty lies in the exact correspondence of all its parts to the thing it is intended to represent. The fulness, strength, and noise of these temporary streams in winter, answer to the large professions made by a man's friends in his prosperity; the drying up of the waters at the approach of summer, to the failure of their friendship in his affliction; and the confusion of the thirsty caravans, on finding the streams vanished, strongly illustrates his feelings on being disappointed of relief from their friendly counsels. Scott. Though the metaphor from overflowing waters is very frequent in other sacred writers, yet the author of the book of Job never touches upon it but once or twice throughout the whole poem, and that very slightly, though the subject afforded him frequent opportunity to do so. Indeed a different face of nature presented itself to him, if, according to the opinion of several learned men, the book was written in some part of Arabia: an opinion rendered more probable by this remarkable comparison, in which Job likens his three friends to a deceitful torrent, which is manifestly taken from the dry and sandy places of Arabia, and adorned with many images peculiar to that country. Bp. Lowth. The Arabians have several proverbial sayings concerning pretended false friendship. Some are taken from a pool which is filled by sudden hasty showers, and is extremely grateful to a thirsty traveller; but so deceitful, that, when he returns, he finds it quite exhausted. In the same manner they compare a treacherous friend to a torrent, or land flood, which is soon raised, and as soon disappears. Chappelow. —brooks] Or torrents. The beds of those winter rivers are also called torrents: they are deep valleys between high rocks of granite. Bp. Pococke saw several of them perfectly dry in his journey to mount Sinai, in April. One in particular, which he passed through, was a quarter of a mile broad. Scott. 16. Which are blackish by reason of the ice.] These streams are first formed by the autumnal rains: the Before CHRIST about 1890. brass. him that scalded. He reproveeth his friends of unkindness. Before CHRIST about 1820. are out of. heat thereof. extinguished. now ye are like to them. Heb. is it. are † consumed out of their place. 19. The troops of Tema looked, &c.] That is, the caravans of travellers and merchants: or the wandering Arabs, who lived in tents, may be here likewise understood, who removed with their cattle from one place to another, for the convenience of pasture and water. Chappelow. The road of the caravans, that went with merchandise from Arabia Felix to Egypt, lay through Arabia Petrea, Job's country. The yearly caravan, which goes from Grand Cairo to Mecca, in Arabia Felix, passes the same way. Scott. The same thought is expressed, Jer. xiv. 2, 3. Peters. 21. For now ye are nothing; &c.] Job at length applies the amplitude to his friends. I say this, he observes, because ye are now nothing; ye are of no service in assuaging my affliction, ye have deceived even the lowest expectation of relief, as a torrent, whose waters have passed away, frustrates the hopes of a thirsty traveller. Rosenmüller. 26. Do ye imagine to reprove words, &c.] Do you imagine that all your arguments are solid and unanswerable, and all my answers but idle and empty words? Or, do you think it sufficient to cavil and quarrel with some of my words and expressions, without giving allowance for human infirmity, or for my extreme misery, which may easily force from me some unbecoming expressions? Poole. 27. Yes, ye overwhelm the fatherless.] That is, ye overwhelm me who am a poor, destitute, helpless man, who have no friend, succour, or support. Caryl. 29. Return, I pray you, let it not be iniquity; &c.] Bethink yourselves of the wrong you have done me, 30. Is there iniquity in my tongue? &c.] See whether I utter any thing that is false; and whether I possess not a sound judgment to distinguish between right and wrong. Rosenmüller. Chap. VII. ver. 1. Is there not an appointed time to man upon earth? This question appears to mean, in general, that, whereas before the flood men lived many hundred years, and after the flood some held out a considerable time, yet now the general period of human life is determined by God to be much shorter. This passage, as well as that in chap. xiv. 5, has been applied to ill purposes, as if every particular man's time were so strictly assigned him by God, that nothing could lengthen or shorten it. But, as for particular persons, it does not hereby appear, that God has determined the time of their death by any absolute or unconditional decree; nor does such an interpretation seem consistent with the promises of long life to pious persons, where God sees best for them, and the threatenings of cutting off the lives of the wicked. See Prov. x. 27; Exod. xx. 12; Ps. lv. 23. Collyer. —are not his days also like the days of an hireling?] Who has a set time for his painful service, and longs till night comes to put an end to it. Clark. 2. As a servant earnestly desireth the shadow.] Why may not I as passionately wish to see an end of life, as the slave in a hot day gasps for the refreshment of the shade; or the labourer longs for the evening, when he may rest and be paid for his pains? Bp. Patrick. 3. So I am made, &c.] As if Job had said, When the servant hath wrought all day and is weary, he can lie down at night quietly and rest himself; but alas, the night is as troublesome and laborious to me as the day: Ver. 2. How long wilt thou speak these things?] This is the first time of Bildad's speaking. There is something peculiar in the manner of his address, which is sudden, passionate, and without preface. Chappelow. —a strong wind?] Boisterous and violent, swelling and furious, opposing all persons and things that stand in thy way. Poole. The meaning of the verse is, Why dost thou persist to talk in this manner, and with such vehemence expostulate with God? Bp. Patrick. 4. If thy children have sinned against him,] Though 'tis true thy children are destroyed, yet thou art still in a capacity to receive mercy, if thou seekest to God for it, and desistest from those causeless and unthankful complaints. Clark. 8—13. For enquire, I pray thee, &c.] This natural and beautiful comparison appears plainly, by the way of introducing it, to have been a proverbial saying delivered down from their forefathers, and perhaps taught them from their cradles, "Enquire, I pray thee, of the former age, &c." Have not they then transmitted to thee this wise lesson? that as the rush cannot grow up without mire, nor the flag without water, so neither can any thing flourish or prosper long without the blessing of Almighty God: and how shall the ungodly or hypo- 11. Can the rush grow up without mire?] The word rendered "rush," is probably the papyrus, which, having been anciently manufactured for the purpose of writing on, has given name to our paper. It grows in marshy grounds; formerly in great plenty in the canals of the Nile, where it is now scarce; but, according to Bruce, it abounds in the waters of Abyssinia. Script. illustr. Expos. Ind. Lucan describes the papyrus by the epithet "bibulus," drinking, soaking, thirsty: which corresponds with great exactness to the nature of the plant, and to its Hebrew name, derived from its remarkably supping up the water in which it grows, according to this passage in Job. It is the same plant of which Moses' ark was made, Exod. ii. 3. The "flag," next spoken of, appears to be a sort of reed, described by Hasselquist as growing near the Nile. Parkhurst. 12. — it withereth before any other herb.] These marsh vegetables required a great deal of water: when they were not supplied with their usual moisture, they perished sooner than any other plants. What a just image is this of transient prosperity! Scott. 13. So are the paths of all that forget God; &c.] We may observe, that they who forget God shall quickly wither, how great and flourishing soever they are. Caryl. Though this be true, yet it was wrong in its application to Job. Bp. Wilson. 14. Whose hope shall be cut off, &c.] A proverbial expression. The same occurs Isaiah lix. 5, "they weave the spider's web." Grotius. — a spider's web.] Wrought indeed with great labour, but so thin, that the texture of it is easily broken and dissolved. See Isai. lix. 5. In the Koran, Infidels, that is, those who do not believe in Mahomet, but particularly Christians, are compared to a spider, which prepareth a house; but verily, it is there said, "a spider's house is the weakest of all houses, did they, the Infidels, but know or consider it." Chappelow. 15. He shall lean upon his house, but it shall not stand.] He may fancy his family to be so great and potent that it will support him; but it shall fall as well as himself: he may endeavour to keep it up by strong alliances, but to no purpose. Bp. Patrick. 16—18. He is green before the sun, &c.] The hypocrite was first compared to a rush, secondly to a spider's web, but now to a goodly tree. This third similitude grants the hypocrite the best of his condition, and puts him in the fairest posture that can be imagined, and yet all proves nought: his root is but rottenness, and his blossom shall go up as the dust, or his branches shall be cut down, and his root stubbed up. Caryl. 17. His roots are wrapped about the heap.] The heap of stones; this denotes his thriving against all opposition: heaps of stones are hindrances to the growing of a tree, to the rooting of it; therefore we set or plant trees in places free from stones: but to shew that he may even overcome, conquer, and subdue those difficulties which hinder his growth, it is here said, that his roots are wrapped about the stones: he grows in places of greatest disadvantage. Or the words may signify the firmness and the seeming strength of his standing. He is rooted, not in some loose and sandy earth, or in tougher clay, but his roots are wrapped about a heap of stones. Caryl. — about the heap.] Or, "about a spring," so our translators render the original word in Cant. iv. 12. It seems to allude to a plant, throwing out suckers by the water side. "The place of stones" is, in the original, "the house of stones," which is a Hebrew idiom for strong ground. "Seeing the place of stones" is an animated phrase for growing in a strong soil. Scott. — and seeth the place of stones.] That is, he lives, abides, converses or dwells even where there seems to be the least probability of his stay; he stayeth in the place of stones. Caryl. 18. If he destroy him &c.] That is, if God shall put forth His hand, and touch him, he shall be forgotten. Bp. Wilson. Mr. Heath justly refers this action to the sun, mentioned ver. 16. The plant endureth the sun, so long as the spring, that nourisheth its roots, continueth to flow; but when that is dried by the increasing heat, his parching beams destroy the plant. Scott. — it shall deny him.] His place shall deny him. Rosenmüller. This is a strong manner of expressing utter abolition. The figure is a bold personification. Scott. Compare Ps. cii. 16. 19. How long wilt thou not depart from me,] Must I endure fatigue and trouble to such an excess as to hope for no intermission? Shall my spirits be quite spent and exhausted without being allowed time to take my breath? Chappelow. —nor let me alone, till I swallow down my spittle?] This is now a proverbial expression among the Arabs, and signifies the same as "give me time to breathe." Dr. Durell. 19. Behold, this is the joy of his way.] This is that firm and secure happiness which he promised to himself in this life. Bildad, with keen irony, calls the destruction of the hypocrite "the joy of his way." Capellus. — others grow.] Other plants shall succeed to his place: that is, his estate shall pass into another family. Scott. 20. I have sinned; what shall I do unto thee,] Job having in the former part of this chapter contested with his friends, and expostulated the matter with God, now turns himself to another posture, even to humble his soul, and make confession of his sin. He had justified himself against the accusations of men, but now he accuses and judges himself in the presence of God. Caryl. —why hast thou set me as a mark against thee,] A mark to intercept Thy arrows upon my breast, so that I know not what to do, I am so burdensome to myself. Hence we may remark, that what presses and burdens the soul above all, is the apprehension that God is against us. Caryl. 20, 21. Behold, God will not cast away &c.] The meaning is, If you are what you pretend to be, God will certainly restore you to your former happy state. Bp. Wilson. The whole passage may be connected thus: God will not befriend the hypocrite, but will rather destroy him, and not desist till he has granted to thee such Job sheweth there is no contending with God. Before CHRIST about 1520. shouting for joy. not be. 21. And why dost thou not pardon my transgression,] Why dost Thou not remove the punishment of my transgression? if Thou dost not come speedily to help me, it will be too late. Clark. —for now shall I sleep in the dust;] For now I am dying; and when that event is past, if Thou wouldest make farther use of me, for the manifesting of Thy power and my patience, I shall not be at all. Bp. Hall. In this chapter we are reminded of the vanity and shortness of human life, and of the numerous miseries to which man is here exposed. This truth Job teaches us, when he says, "that there is a time appointed to man upon earth," ver. 1; and when he sets before us his own example, and the greatness of his sufferings. If such is our condition in this world, and Job, a man so holy and so acceptable to God, was treated thus, we ought not to set our hearts too much upon things here below, nor be surprised if God exposes us to divers VOL. I. 21. — thy mouth] This sudden turn of the style to the second person is spirited, and catches the attention by surprise. See Bishop Lowth's note on Deut. xxxii. 5. "The mouth being filled with laughter," denotes that smile of joy which is spread over the countenance in some happy change of condition, Psal. cxxvi. 2. Scott. It is perfectly true, as Bildad here observes, that God is just and wise in all His dispensations; that He is gracious to those who diligently seek Him; and that the wicked always feel the effects of His wrath. Still it is not to be believed that the righteous are never afflicted: and though Bildad's observations be generally true, yet he was hasty and rash in concluding that Job was not acceptable to God, because he was in adversity. God often exposes good men to very great evils, in order to try them, and to make them examples to others; though after all, according to the remark of Bildad, "He will not cast away a perfect man." Osterwald. Chap. IX, X. The unkind speech of Bildad, the obvious charges of irreligion and hypocrisy, and the taunting irony with which it concludes, overpowered the patience of Job, and in his reply betray him into inconsistencies; at one time he acknowledges the Divine justice, and his own submission to its decrees; at another he seems to arraign it, and complains rather impatiently of his sufferings, as greater than he deserved, and wishes for a publick trial before God with his calumniators, to clear his innocence before his speedy death. Dr. Hales. Chap. IX. ver. 2. I know it is so of a truth:] Job alludes here to the oracle urged against him by Eliphas, chap. iv. 17, which he thinks totally irrelevant to the present question. I never thought, he says, of charging God with injustice. I was well aware that no injustice could attach to Him. And how could man be just before his Maker? Who denies that the Deity possesses the right of inflicting, if it please Him, severe sufferings on frail and corrupt man? But does it follow from hence, that I am wicked, or a crafty pretender to piety? Rosenmüller. them — shaketh the earth out of her place.] This is evidently a description of an earthquake. During the terrible earthquake at Jamaica, 1692, the mountains were split, they opened, they closed again, they leaped, they fell in heaps. The same prodigious motions attended the earthquakes during an eruption of Vesuvius. Scott, Script. illust. Expos. Ind. 7. Which commandeth the sun, and it riseth not; and sealeth up the stars.] Or forbiddeth them to appear. Bp. Hall. This may refer to that thickness of the atmosphere, which occasionally precedes or accompanies an earthquake. Of this we have many instances. Scott, Script. illust. Expos. Ind. — [treadeth upon the waves] In the original, as the margin notices, “the high places,” or “heights.” Our translators render it “high places” of the earth, Deut. xxxii. 13; that is, the mountains. “The high places,” or “heights,” of the sea, must therefore mean its billows, rising to a vast height in a storm. The prodigious swell, agitation, and tumult, of the sea during an earthquake may be referred to here. Scott. Ver. 1. — I will leave my complaint upon myself;] I will leave my complaint unrestrained, I will give free scope to it. Rosenmüller. 2. — one of a thousand.] It would be better expressed thus, "once in a thousand times." Dr. Durell. "How should man be just with God?" How should he justify himself before God? No, not in one thing of cannot answer him one of a thousand. 2. — Do not condemn me; &c.] Do not deal with me as a wicked wretch, and such as my friends take me to be; but acquit me from this censure by withdrawing thy hand, or shewing me for what great sin it is that I should be more heavily afflicted than others. Clark. 3. — shine upon the counsel of the wicked? Countenance the reasons and designs of evil men. Bp. Patrick. 4. — 7. Hast thou eyes of flesh? &c.] Job proceeds upon the same argument, and as he acquits the Lord of injustice or unrighteous dealing with him, so he appeals to the Lord, (who was able, he knew, to do it upon certain knowledge,) to acquit him of all the unjust charges with which his friends had burdened him: It is not with Thee, O Lord, as with mortal judges, who, having "eyes of flesh," can see no farther than the outside of things, and know no more than is told them. "Thy days are not as the days of man." Why then dost Thou deal thus severely with me? as if Thou wert afraid that Thou shouldest overslip Thy day, or want a season for dealing with me? Thou knowest that I am not wicked; there is some other cause for my sufferings: shew me wherefore Thou contended with me. We may hence observe, that God knows the state of every man and every thing exactly; and that it is a matter of highest consolation to good men to remember that God knows them. Caryl. 7. Thou knowest that I am not wicked; &c.] That is, fagitious. Houbigant. It would be injurious to the character of Job, should we interpret in a severe and rigorous sense, as it is certain his friends too often did, his frequent protestations of his innocence, and his bold appeals to the supreme Judge to prove and try him; for where he is thus strenuous in asserting his integrity, 8. Which alone spreadeth out the heavens, &c.] "Who boweth the heavens;" so Psalm xviii. 9, where, as Scott remarks, is a description at large of the scene, which is here drawn in miniature. Bp. Stock. By "bowing the heavens," the Hebrew poets express the descent of those black heavy clouds, charged with thunder, lightning, rain, and wind, that are the prelude of a storm at sea. The storm itself, and the power of the Deity in conducting it, are represented in the next member of the period. Scott. — alone] This word is not superfluous: it asserts the unity of God, in opposition to polytheism. Scott. 9. Which maketh &c.] Shepherds seem to have been the first astronomers. The pastoral life of the Arabs led them very early to observe the rising and setting of the stars, in relation to the changes of weather that ensued. The heat of their climate obliged them to feed their flocks by night; and the clearness and beauty of their nocturnal sky drew their attention and admiration. Scott. When he saith, “Which maketh Arcturus, &c.” Job means, which makes them appear, or do their office: for the discourse is not about Creation, but about Providence: so that the meaning is only this, God orders the times of their rising and setting, to distinguish the seasons of the year, and to produce their several effects in every season. Caryl. He ordereth and disposeth them, as the word “maketh” is sometimes used in Scripture. Poole. No doubt but the names Arcturus, Orion, and Pleiades, are of late invention in comparison with the Hebrew, Ash, Cecil, and Cimah. It must be a fruitless attempt for any one to ascertain the exact meaning of the Hebrew; it can at the best be only conjecture. After all the ingenious, studied thoughts of commentators, no more perhaps is intended by Arcturus, Orion, &c. than to point out to us, as Bishop Patrick writes, that all the constellations of heaven obey God in their several seasons; both those which we see, and those in the other hemisphere. To the same purpose is that which St. Jerome, or rather Venerable Bede, delivers in his comment on this text: “By these constellations, which are more celebrated than almost all the stars in the firmament of heaven, it is signified, that the whole system of the heavenly bodies is under the governance of God.” Chappelow. 11. Lo, he goeth by me, and I see him not.] A description of the inscrutable and often unobserved ways of Providence. Michaelis. 12. Behold, he taketh away, who can hinder him? Who shall say unto him, What doest thou? Whatso- I would make supplication to my judge. 13. - the proud helpers do stoop under him.] They who are so highly conceited of themselves, that they will undertake to defend him whom God intends to destroy, Isaiah xxx. 7. Clark. 15. Whom, though I were righteous, &c.] Job here opposes this sentiment of his to the unjust charges of his friends, as if he was guilty of contumacy and perverseness against God. Schultens. 16. If I had called, &c.] Rather, “But if I should call, that He might answer me, I could not easily believe that He would hear my voice: 17. Since He hath broken me with a tempest, and inflicted many wounds upon me without cause: 18. Nor hath given me space to take my breath, so hath He killed me with bitterness.” Hoobigant. 17. - without cause.] Without any extraordinary guilt which should procure such punishment. Clark. "Without cause;" that is, a cause known to me. Bp. Wilson. 19. - who shall set me a time to plead?] Who will, or can, appoint me a time? namely, for trial. Who can sit as judge between God and me? Parkhurst. The meaning of the verse is, If I think to right myself by force, it is in vain; for He is infinitely stronger than I: if I choose to decide our dispute by law, who hath authority to call us before Him? Heath. 20. If I justify myself, &c.] If I should justify myself there would be something in my very plea to condemn me: it will render my cause worse to pretend I am innocent. Bp. Patrick. Job here teaches us, that men cannot be justified before God: that if the Lord should enter into judgment with him, he could not "answer him one of a thousand;" and that sinful men, however treated, have no right to complain; but must all be condemned in God's presence, and implore His mercy. What Job here says, shews, that though he insisted he was not a wicked man, he did not pretend to be just before God. We ought all to entertain the same thoughts; continually and seriously to reflect upon these truths; and thereby animate ourselves to the fear of God, submitting to His will, and putting our trust in Him. Osterwald. 21. Though I were perfect, &c.] Although I were not conscious of any transgression, still I would not judge myself, 1 Cor. iv. 3, 4. Grotius. Before CHRIST about 1520. Man's innocency is not to be condemned by afflictions. Before CHRIST about 1520. would I not know my soul: I would despise my life. 22. This is one thing, &c.] All that I affirm is this, and I persist in the opinion, that He lets the innocent suffer sad things as well as the guilty. Bp. Patrick. Thus in time of plague or famine all suffer. Bp. Wilson. 23. If the scourge slay suddenly, he will laugh at the trial of the innocent.] Or, if will laugh: namely, the scourge. So Schultens. The figure is bold, but not too bold for poetry. Peters. By the scourge is meant publick calamities, war for instance, pestilence, &c. which involving all characters in one common destruction, are said, by a noble personifying figure, to "laugh" at the sufferings of the innocent. Scott. Or the sense may be, When a plague comes, which kills in a moment, He, namely God, regards not though it fall upon the innocent. Bp. Patrick. If some common and deadly judgment falls upon a people, so as to destroy both good and bad; or if God inflicts some grievous and unexpected stroke upon an innocent person; His outward carriage is the same both to the good and to the wicked. He neglects the innocent, and seems not to answer their prayers, and suffers them to perish with others, as if He took pleasure in their ruin also. But at the same time Job intimates the cause of God's complacency in the afflictions of the innocent, because to them they are but "trials" of their faith, and patience, and perseverance, tending to God's honour, and their own eternal advantage. Poole. 24. The earth is given into the hand of the wicked: &c.] Is not the government of the world given often into the hands of wicked men, who bribe and pervert justice, and thereby injure the innocent? Bp. Wilson. Job pursues his argument. The truth of what I have said, that the good and bad suffer promiscuously, is evident from this, that "the earth is given into the hand of the wicked." Rosenmüller. And as He destroys the righteous, ver. 23, so He prospers the wicked. He blinds them that they cannot discern right from wrong. If it be not as I say, where is any one else that could do so? certainly none else could manage the affairs of the world after this manner but He. Clark. — he covereth the faces of the judges thereof:] Not that God is any way instrumental in covering the faces of the judges; in making them pass a wrong and unjust sentence. "He covereth &c." is the same thing in Scripture phrase, as, the faces of the judges are covered. Chappelow. "The judges," being in contrast here with the wicked, that is, a tyrannical ruler, must mean good governors, who administer justice impartially to all. Thus "a man" signifies one who has the virtues proper to the male sex, Eccles. vii. 28; see also Prov. xxviii. 12: "a woman," one who is adorned with the qualities becoming the female sex, Prov. xxxi. 10: and "a king" is a king in- deed, who acteth worthy of his royal dignity, Prov. xvi. 10. Of these good rulers he says, God "covereth their faces;" that is, God treats them as condemned male-factors, overwhelming them in calamities, disgrace, and ruin; Job himself being one example of this melancholy truth. See 2 Sam. xx. 30; Esth. vii. 8; Jer. xiv. 3; Isai. xxii. 17; Mic. iii. 7; Mark xiv. 65. Scott. 25. Now my days &c.] This and the following verse are a confirmation of Job's former argument. As he had shewed in general that the wicked are exulted, and the innocent afflicted, so now he shews the latter branch from his own experience or example. "My days," that is my prosperous days, are gone in a moment. Caryl. — swifter than a post:] A messenger or regulated courier, appointed to carry with expedition despatches of princes, or letters of private persons. Calmet. Those who carry despatches sometimes rode dromedaries, a sort of camel which is extremely swift. Lady Montague says, "that after the defeat at Peterwarddin, they far outran the swiftest horses, and brought the first news of the battle at Belgrade." Agreeably to this, Dr. Shaw assures us, that the sheik who conducted him to mount Sinai, and rode on a camel of this kind, would depart from the caravan where he was, "reconnoitre another just in view, and return in less than a quarter of an hour." With what energy then might Job say, "My days are swifter than a post!" Instead of passing away with a slowness of motion like that of a caravan, my days of prosperity have disappeared with the swiftness of a messenger carrying despatches, mounted on a dromedary. Harmer. 26. — as the swift ships: &c.] There are but two places in the book of Job, that I remember, where there is any allusion to navigation. One is the present passage, where Job compares the course of human life, and the rapidity with which it passes, to "the swift ships;" (swiftest ships, most excellent for sailing. Houbigant.) Or, as in the margin, "ships of desire;" that is, such as are longed for, and long to be at their destined port, and crowd all the sail they can for that purpose. Peters. Or, "ships of Ebeh," (see the margin,) that is, of the Egyptian papyrus, which seems here to be meant, the woody part of which was anciently used to build vessels with. Parkhurst. Schultens very ingeniously suggests, that Job compares the days of his prosperity in three several degrees with what we esteem the swiftest in the three elements namely, with the quick despatches of the post by land; with the more expeditious motion of papyr-vessels by sea; and, which exceeds them both for swiftness, with the flight of the eagle in the air to his prey. Chappelow. 27. If I say, I will forget my complaint, &c.] These words contain a proof of the latter part of Job's assumption. He had affirmed, that an innocent and righteous person may quickly lose all his outward comforts; now he proves that he may be entangled with afflictions beyond hope of escape. This he does, ver. 27—29, which he amplifies, ver. 30 and 31. Caryl. Job expostulateth with God. Before CHRIST, about 1520. Or, make me to be abhorred. Heb. one that should argue Or, umpire. Heb. but I am not so with myself. 28. I am afraid of all my sorrows.] That is, I no sooner endeavour to comfort myself, but presently my sorrow's throng about me; they charge and assault me afresh, when I am purposing to make an escape from them. Caryl. — I know that thou wilt not hold me innocent.] That Thou wilt not deliver me, as an innocent man, from these sufferings, but wilt afflict me, without measure, as a guilty person. Rosenmüller. 29. If I be wicked, why then labour I in vain? If I must be condemned as a wicked man, say what I can for myself, then it is in vain for me to endeavour to clear myself, and maintain my own innocence. Clark. 30. — with snow water.] Which is thought to possess the property of cleansing in a greater degree than other water. Rosenmüller. 31. Yet shalt thou plunge me in the ditch.] Thou wilt adjudge me sinful, notwithstanding all my purifying. Caryl. Though I may seem innocent to myself, and may defend my own cause, yet before God I shall appear most unclean and unrighteous, as if I were plunged into a miry ditch. External things are used figuratively for internal; impurity of body for impurity of soul. See Zech. iii. 3, 4; Rev. vii. 13. Poole. 33. — daysman] Or umpire. In some of the northern parts of England, any arbitrator, umpire, or elected judge, is commonly termed a diesman or daysman. The word "day" in all idioms signifies judgment. Dr. Hammond. — that might lay his hand upon us both.] "The laying the hand, like a just umpire, on both parties," implies a coercive power to enforce the execution of his decrees: this no one could have on the Almighty; it was therefore vain to contend with Him. Heath, Scott. 34, 35. Let him take his rod &c.] I would open my case, if, while I am speaking, God would remove from me that dominion and authority, which He possesses over me, or that sore affliction which His sovereign power has laid upon me: but "it is not so with me;" I do not find that the Lord hath done any of these things for me. Caryl, Poole. Chap. X. Job having in the former chapter justified He complaineth of life, and creweth a little case before death. Before CHRIST about 1520. Or, out of while I live. MY soul is || weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul. shadow of death.] Rather, "a land of darkness, as the darkness of the shadow of death." Dr. Durell. The original of this gloomy picture, drawn in the deepest shades of horreur, is probably the subterraneous chambers of the sepulchral grottoes. Scott. — without any order.] Where every thing is in such disorder as to resemble the primeval chaos. Capellus. The conduct of Job is an example of piety and of weakness: of piety, in acknowledging that the Almighty Being, from whom he received his life and all things, was perfectly righteous in all his ways; of weakness, in complaining that it would have been better he had never been born. Let us imitate his piety, and acknowledge at all times the goodness of our Creator: let us avoid his weakness, and submit without murmuring to God's chastening hand. Ostervold. Chap. XI. Zophar goes beyond Eliphas and Bildad in the assertion, that none are visited by Divine chastisement but such as deserve it: he maintains that Job's affliction is far short of his desert; and that Job himself would acknowledge it to be so, if he were able to fathom the counsels of God. He urges the vanity of attempting to flee from Divine justice and power, which are exerted always with a view to tame the wildness of human nature; and he concludes with an exhortation to Job to call to mind his past acts of injustice, and presently to make the best reparation for them in his power: the consequence of which would be the recovering of the favour of God, and his former prosperity. Bp. Stock. Ver. 2. — should a man full of talk be justified?] Acquitted from the crimes with which he is charged, and be accounted righteous merely because of his multitude of words? Clark. 3. — shall no man make thee ashamed?] By confuting thee put thee to shame. Caryl. 4. — My doctrine is pure.] The word "doctrine" is here, by a latitude of signification, used for discourse. Rosenmüller. 5. But oh that God would speak, &c.] Zophar here alludes to the wish expressed by Job, chap. ix. 35. Rosenmüller. 6. — that he would shew thee the secrets of wisdom, that they are double to that which is!] The methods of His providence and wise disposal of things, with which thou art unacquainted, that thou hast deserved far more than He hath laid upon thee. Clark. — that they are double to that which is!] That in strict justice He might inflict upon thee double to what thou now sufferest. Bp. Hall. 7—9. Canst thou by searching find out God? &c.] These three verses are an illustration or a comment 7. Canst thou by searching &c.] "Canst thou by searching find out God?" Dost thou know God intimately, and thoroughly within and without? Canst thou pierce into the centre of His perfections, and dive into the bottom of them? And "Canst thou find out the Almighty unto perfection?" canst thou find out the Almighty to the very last and utmost of Him? so that thou canst say after a thorough search and inquiry, There is no perfection in God beyond this, there is nothing of Him now that remains to be known: this He is, and no other; that He is, and no otherwise; this He can do, and no more; hither doth His power, and knowledge, and wisdom reach, and no farther. "Canst thou do this?" These interrogations have the force of a vehement negation: as if he had said, No, thou canst not: God is unsearchable, He is incomprehensible. Abp. Tillotson. These words represent to us the vanity of an inquisitive temper, and the defect of our knowledge in respect to spiritual objects; but they are not designed to exclude our endeavours after the proof of a Deity, or to stifle those limited notions and apprehensions of the Divine nature and attributes, which God has thought fit to communicate to us. We are to make a right use and exercise of our reason, and to get as fully acquainted with the object of our worship as we can; but we are not to suffer our knowledge to move out of its sphere, or to presume that a finite being can comprehend the nature, or account for all the actions, of an infinite God. Dr. Coney. 8—13. Thine hands have made me &c.] At ver. 3 of this chapter we found Job questioning with the Lord, "Is it good unto Thee that Thou shouldest oppress, that Thou shouldest despise the work of Thine hands?" In the following passage he insists upon and illustrates that argument by fitting it to his own condition: as if he had said, Am not I the work of Thine hands? ver. 8, and "yet Thou dost destroy me." Caryl. 9. Remember, I beseech thee, that thou hast made me &c.] Need I put Thee in mind, that I was formed by Thee, as the potter works the clay into what shape he pleases? and now Thou art crumbling me in pieces again. Bp. Patrick. 8. It is as high as heaven;] The meaning is, The nature and perfections of God are above the understanding of any of His creatures. It is only His own infinite understanding that can frame a perfect idea of His own perfection. Abp. Tillotson. When we cannot comprehend a thing, we say it is beyond our reach; or, it is too high or too deep for us. 10. — curdled me like cheese?] That is, brought me into shape. Bp. Wilson. Shall my substance receive so great a change, as to be brought near to its dissolution? This substance, which Thou wert solicitous in "pouring out as milk;" anxiously curious in its formation, when I was in the state of an embryo; blending and proportioning the several parts of the body to each other, so as to bring them to a beautiful perfection. This substance, which was "curdled like cheese;" the several members of which were once a rude uncongealed mass, without contexture, without beauty; but by Thy Almighty power secretly and surprisingly wrought: every loose divided limb receiving from Thee its proper shape and ligament, and taught by Thee its distinct use and office. Chappelow. 13. And these things hast thou hid in thine heart: &c.] Thou hast conferred upon me great and signal blessings; but these evils, which I now suffer, Thou didst reserve for me, and appoint them to be inflicted upon me. Rosenmüller. "This is with Thee" is a phrase, which denotes the secret decree of God, chap. xxiii. 14. Scott. 14. If I sin, then thou markest me, &c.] I cannot offend Thee in the least, but Thou, by whom I was thus formed, must needs know and observe it, and I cannot avoid Thy punishment for it. Bp. Patrick. 15. If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head.] That is, I cannot, will not hope for any such temporal deliverance upon account of my righteousness, as you are endeavouring to persuade me of, from a mistaken principle; and according to which, if no such deliverance should happen, you are still resolved to condemn me as an innocent man. Peters. 16. — Thou huntest me as a fierce lion:] That is, as if I were a fierce lion: compare chap. iv. 10. The allusion, in this and the following verse, is to that manner of hunting the lion, wherein the hunters, armed with spears and javelins, formed themselves in a ring about the beast, and threw their weapons at him one after another. By this image, Job represents in lively colours the violent and rapid succession of his calamities. Scott. — thou shewest thyself marvellous upon me.] Thou proceedest after an unusual and extraordinary manner with me, so that every one will wonder at it, Numb. xvi. 29, 30. Clark. 17. Thou renewest thy witnesses against me.] Fresh witnesses of Thine anger rise up against me: Thou multipliest Thy plagues upon me, so that there is no end, but only a change of my conflicts. Bp. Patrick. The word, rendered "witnesses," may be translated weapons, or attacks, or troops: in either of these ways, the allusion to the chase will be preserved. "Changes and war" means "changes of war;" or successions of war: denoting the war of the chase, carried on by repeated attacks. Scott. 20. — cease then, and let me alone.] Hence we may observe, that except the Lord withdraw His hand, nothing in the world can give us ease. Caryl. 22. A land of darkness, as darkness itself: and of the Zophar reproveith Job. God's wisdom Before CHRIST about 1520. without any order, and where the light is as darkness. # CHAP. XI. — deeper than hell.] The concealed or unseen place of the dead: see the note on chap. xxvi. 6. But it may be a question, whether the word, translated "hell," does not signify sometimes a great invisible depth under ground, without any reference to the dead. See Deut. xxxii. 22; Ps. cxxxix. 8; Ezek. xxxi. 17; Amos ix. 2. Parkhurst. Chap. XII. ver. 2. No doubt but ye are the people, &c.] This is ironically spoken. Ye are the only wise; with you shall all wisdom expire. Capellus. 3. — yea, who knoweth not such things as these? Even the meanest understand that God is infinite in wisdom, power, and justice: but that is not the question between us. Clark. 4. I am as one mocked of his neighbour, who calleth upon God, and he answereth him: These are the words of one entertaining good hopes of God's assistance. As if he had said, God has heard me before, when I have called upon Him: He will do the same now. Nevertheless you deride me. Poole. 5. He that is ready to slip with his feet] To slip with the feet is to fall into affliction. A despised lamp is of the same signification with a smoking firebrand, which last is a proverb for that which is almost spent, and therefore despised and thrown away as useless. Caryl, Poole. 7—9. But ask now the beasts, &c.] The connexion here is to be traced back to the end of the third verse: "yea, who knoweth not such things as these?" Rosenmüller. This beautiful apostrophizing of the inanimate and brute creation is only a poetical way of saying, that the great Author and Disposer of life had given into the hands of robbers the beasts of the field and the fowls of the heaven, &c. Such men, he complains, possess the largest property and use of the brute creation, and of the produce of the earth; which they abuse to the purposes of luxury and riot. Scott. 7. But ask now the beasts, and they shall teach thee;] The creatures teach us that there is a God, and much of that which God is—they teach us also ready obedience to the will of God: all creatures obey the law of their creation: they teach us also dependence upon God: the eyes of all wait or look up unto God (Ps. cxlv. 15.) that they may receive good. Caryl. 9. — hath wrought this? Has by His Divine power and providence disposed of all things that concern them. Clark. 11. Doth not the ear try words? We may read these words comparatively, (as we find them, chap. xxxiv. 3.) "the ear trieth words, as the mouth tasteth meat." Caryl. 10. — shut up, or gather together.] Deliver into the enemies' hand, Ps. xxxi. 8, or bring them back after they had been scattered abroad. Clark. 11. For he knoweth vain men.] For he knows vain men, (who mind not what they say or do,) He sees their most hidden wickedness; and will He not punish it? Bp. Patrick. 11—13. Doth not the ear try words? &c.] Doth not the understanding judge of the truth of what is spoken? therefore do not rashly condemn me or my doctrine without a due trial; much more may they who have lived to a great age attain the knowledge of Divine truths: and though these should want it, still with Him, ver. 13, that is, with God, "is wisdom, &c." Clark. "Doth not the ear try words, as the palate tasteth food?" Job, being about to speak of the supreme and absolute dominion of God over His creatures, begins with two proverbial expressions, in which he seems to insinuate that he wished for other judges of what he had to say; who, endued with a more mature and solid 12. — though man be born like a wild ass's colt.] That is, were he left to himself, and suffered to take his own course without being controlled, did he follow the dictates of his natural appetites, and, void of discipline and instruction, yield to the dominion of headstrong passions, he is then in effect no better than a wild ungovernable creature. This is true in a general sense, but it is said, with a particular view, we may suppose to Job. The reflection is perhaps the more severe, because robbers and plunderers are distinguished by the odious title of "wild asses in the desert, rising betimes for a prey," chap. xxiv. 5. It was moreover a common reproach among the Arabians, when they spoke of a perverse obstinate man, tenacious of his own ways, and a despiser of other people's advice, to say, "Such an one is a young wild ass by himself." Chappelow. 14. — tabernacles.] Tents having been the ancient dwellings of men, the term was retained after the invention of more durable and fixed habitations. Job, it is certain, lived in a city, chap. xxix. 7; yet his house is called a "tabernacle," or tent, chap. xxix. 4. Scott. 15. — without spot.] This is a scriptural phrase to denote innocence and integrity, Numb. xix. 2; Heb. ix. 14; Eph. v. 27. "Fair in calamity" is a character, among the Arabians, of one, who bears his misfortunes with a composed steadiness. They likewise distinguish a man of honour, true nobility, and figure, as having 16. — remember it as waters that pass away.] That is, thou shalt not remember it at all. The memory of thy afflictions will be wholly effaced, like the winter torrents, which are utterly evaporated in the beginning of summer, chap. vi. 15, 17. Scott. 17. And thine age shall be clearer than the noonday.] That is, thy latter end shall be full of comfort, and thou shalt rejoice in the serenity of thy condition. Caryl. 18, 19. And thou shalt be secure, &c.] These two verses contain, if I mistake not, a pleasing rural scene; green pastures, wells of water, flocks and herds couched around them, and a little camp of Arabian shepherds enclosing the whole. The expression "thou shalt dig," refers most probably, as Heath remarks, to digging of wells or springs, a circumstance frequently mentioned in the patriarchal history. The word translated "thou shalt lie down," denotes properly the decumbent posture of cattle, after they have well fed, and when they repose at night. As to the encampment, it was the custom, as Heath observes, of the Eastern people to pitch their tents nigh wells, for the conveniency of water for their cattle. The security also, here promised, expresses the protection wanted to defend them from wild beasts, and from the incursions of the thirivish Arabs of the desert. The "hope," mentioned in the former of these two verses as the ground of security, can be no other than hope in God; that firm dependence on Divine Providence, which good men are warranted to entertain. Scott. 19. — many shall make suit unto thee.] Shall court thy friendship, as in the instances of Abraham and Isaac, Gen. xxi. 22; xxvi. 28. Grotius. 20. But the eyes of the wicked shall fail.] By being intently fixed on thy happiness, which they cannot enjoy; as the sight is dimmed, while we gaze incessantly on one object. Michaelis. "Failing of the eyes" is one of those expressions in Scripture to be admired for their beautiful simplicity. It represents a very eager and passionate desire to obtain that which we are in pursuit of, and at the same time the great uneasiness which must unavoidably follow from a disappointment. One of the appeals which Job makes in vindication of his integrity, is, "If I have caused the eyes of the widow to fall," chap. Job maintaineth himself against his friends that reprove him. Before CHRIST about 1530. # CHAP. XII. Ver. 1. Lo, mine eye hath seen all this.] I know, by my own observation and experience, all that I have spoken concerning God's power and wisdom; so that I need not your discourses about them. Clark. These two verses ought not to have been disjoined from the former chapter. They authenticate the facts contained in it. Scott. 13. With him is wisdom &c.] The design of this grand discourse on the ways of God to men is, I apprehend, to establish his position, chap. ix. 22, "He destroyeth the perfect and the wicked." That proposition is here proved by induction. He allegeth those great and general calamities, drought, inundation, and the overthrow of kingdoms; which make no distinction between the innocent and the guilty, but involve the most virtuous characters, and the noblest and most important talents, in distress, disgrace, and ruin. Scott. 16. — the deceived and the deceiver are his.] God will make both the deceiver and the deceived accountable to Himself: it is from his sufferance that there are any such: in infinite wisdom and holiness He disposeth of the errors of men and of those that lead them into error, ordering how far any man shall deceive, and to what extent his deceit shall prevail: and further, the Lord improves both to serve His own ends, to bring about His counsels, and promote His own glory. Caryl. 18. He looseth the bond of kings, &c.] He dissolves their authority, and reduces them to the condition of servants, attending on their masters with loins girt up, to execute their commands. Bp. Stock. "He looseth the bond of kings," He destroys their binding power, their authority, by dethroning them. The expression may allude to the royal belt, one of the insignia of majesty; compare Is. xlv. 1. "And girdeth, &c." The tenour of the discourse requires these expressions to be taken in a calamitous sense. The "girdle" therefore must here mean the cord, or chain, that was tied about the waist of captives; see Ps. clix. 8. The manner of making war in our days is very different from what it was in ancient times. We now see no such catastrophes as princes and their people led into captivity: but these were the usual effects of conquest in former ages. Scott. 20. — taketh away the understanding of the aged.] When Job would set out the uncontrollable power of speech of the trusty, and taketh away the understanding of the aged. 21. — weakeneth the strength of the mighty.] The margin reads, "looseth the girdle of the strong," the valiant, or hero. The girdle in 1 Sam. xviii. 4, is connected with the sword and the bow, as part of the military dress: so we read in 2 Kings iii. 21, "The Moabites gathered all that were able to gird themselves with a girdle," as it is in the margin; that is, to oppose the enemies; "to put on armour," as in our translation. Fragments to Calmet. A zone or girdle was a token of strength. Chappelow. See the note on Isai. v. 27. 22. He discovereth deep things out of darkness, &c.] The sentiment is, that, while these terrible revolutions remain in the Divine counsels, they are darkness, utter darkness to us, deep impenetrable secrets: and, when they are discovered in the execution, they astonish and terrify mankind, as though sepulchral darkness covered the face of the earth. The Prophet Daniel speaks in like figurative language of the counsels of God, relating to the four great empires of the world, chap. ii. 21, 22. Scott. — the shadow of death.] That which hath been contrived in the greatest obscurity. Bp. Patrick. 24. He taketh away the heart &c.] When God takes away the hearts of men, they run strange courses, and go ways which the wise never went; the foot of honesty or of justice treads not their paths. Caryl. Divine infatuation of the governing powers is here described in forcible language and striking resemblance. Privation of judgment and courage is expressed by God's "taking away their hearts" in their confusion, mistakes, perplexity, and distress, they resemble persons who have lost themselves in the Arabian solitudes; without a path, without a way-mark, without a light to guide them; and their irresolution and unstable counsels are like the reeling motions of a drunken man. Scott. 25. They grope in the dark without light, &c.] See Is. xix. 14; xxiv. 20; xxix. 9, 10. Rosenmüller. Chap. XIII. The friends of Job charged him with Job reproveh his friends of partiality. Before CHRIST about 1520. and intreateth to know his own sins, and God's purpose in afflicting him. LO, mine eye hath seen all this, mine ear hath heard and understood it. Ver. 2. — like a flower, — as a shadow.] The first of these similes beautifully represents the tender composition of man's elegant frame, which is easily destroyed by the smallest accident: the other illustrates the emptiness of his enjoyments, and the celerity with which his life is continually basting to its period. Scott. 3. Surely I would speak to the Almighty, &c.] As if Job had said, I see that I shall avail or profit myself but little by any farther conference with you; therefore, I desire to turn myself to God, from whom I am sure of a good answer. Caryl. 3. And dost thou open thine eyes upon such an one.] Dost Thou observe all his ways to find some occasion for punishing him, and deal with me according to rigid justice? Clark. 3. 4. And dost thou open thine eyes &c.] These last words plainly refer to the first, and shew the ground of other expostulations; see chap. xv. 14, and xxv. 4. This seems to be the sense of Job's expostulation: "Why art Thou extreme to mark all my errors? Is it reasonable to expect purity from a man born of a woman, who is, by the very condition of his birth, unclean?" The expostulation has a plain reference to the introduction of vanity and corruption by the sin of the woman; and is an evidence, that this ancient writer was sensible of the evil consequences of the fall upon the whole race of mankind. Bp. Sherlock. 4. But ye are forgers of lies.] My integrity is such, that I dare undertake to clear myself before God; but as for you, ye are authors of false doctrine, namely, that great afflictions are peculiar to hypocrites and wicked men; ye are unskilful and unfaithful, prescribing bad remedies, and misapplying good ones. Clark. 5. — and it should be your wisdom.] To keep the tongue within proper restraint was always reckoned one of the qualities of a wise man. Solomon delivers his opinion in very strong terms, Prov. xvii. 28. The Arabians are remarkable for their proverbs of the same kind. Chappelow. 5. — his days are determined.] Or cut short. Job probably thought of the longevity of the antediluvian men, and the present abbreviation of human life. Scott. See the note on chap. vii. 1, from Collyer. 6. — till he shall accomplish, as an hireling, his day.] Till, wearied with life, he shall look to death for relief, as the hireling eagerly expects the evening that he may secure his wages, and rest from his labour. Rosenmüller. 7. Will ye speak wickedly for God? &c.] Doth God stand in need of untruths to justify His proceedings? cannot He be righteous unless I be wicked? Bp. Patrick. 7—12. For there is hope of a tree, &c.] The death of man is not like the cutting down of a tree, which soon sprouts again and flourishes in the same place; but rather, like the drying up of a river whose waters disappear, and we see no more of them. So man appears no more upon the stage of this world; "he lieth down, and riseth not: till the heavens be no more." Peters. 8. Will ye accept his person?] Will you seek to win the favour of God by assailing me unjustly, as is the practice towards earthly princes? Grotius. — will ye contend for God?] As if Job had said, If you will engage as patrons of God's cause, and contend for Him, you must do it so as becomes the cause of God; you must not, to gratify God, oppress the poorest man. Caryl. 9 — 13. Is it good that he should search you out?] The ninth and tenth verses are an appendix to, or an enlargement of, his second argument, which began at the seventh verse. There he expostulates thus: "Will ye speak wickedly for God? and talk deceitfully for Him? Will ye accept His person?" Will ye make such 9. Yet through the scent of water it will bud.] The sensitive faculty of smelling is here elegantly ascribed to the root. As soon as it shall have smelt, that is, felt the influence of, the water, it will bud. Chappelow. 11. — the sea.] So the Orientals style a lake, or any large body of water. Scott. 12. Your remembrances are like unto ashes.] Whatsoever thing of yours seems memorable, or what monument soever ye shall set up to yourselves, it shall vanish away, and be scattered like ashes. Bp. Hall. — your bodies to bodies of clay.] He threatens them with punishment, for acting so rashly and presumptuously concerning God: or rather he describes their abject state in comparison with the sublimity of the Divine nature. Whatsoever is eminent in you, is like a heap of clay, and shall be reduced to clay. Why then do you flatter yourselves, and thus exalt yourselves above others, and despise me? Poole. 12. — till the heavens be no more.] We know from writers both sacred and profane, that it was a very old opinion, that the present frame of nature should be one day dissolved, and be succeeded by a renovation of all things, by new heavens and a new earth. Bp. Sherlock. Our blessed Saviour speaks in the same language, Matt. v. 18, "Till heaven and earth pass," that is, so long as the world endures. Chappelow. 13. Hold your peace, &c.] Job being provoked speaks here with some heat, and is desirous rather to cast himself wholly on God, than to hear his friends any longer. Caryl. 13—17. O that thou wouldest hide me in the grave, &c.] As if he had said, "Tired out with the calamities of life, let me then presently undergo my lot, the effect of Adam's sin, and of Thy wrath against it, till the time appointed for us to remain in this separate state be fulfilled; and then remember me; and raise me to that better state, which Thou hast prepared for Thy faithful servants." And here he breaks off into an expression of joy and admiration, ver. 14, "If a man die, shall he live, or revive? Is it true that we shall rise again to a new and better life hereafter? Let me with hope and patience wait this happy change, (my renovation,) how long soever it may be in coming." He adds, ver. 15, "Thou shalt call, and I will answer Thee; Thou wilt have a Before CHRIST about 1520. weakened, or, cut off. 14. Wherefore do I take my flesh in my teeth, &c.] Why is my heart torn with anguish, and wherefore am I involved in the greatest danger? Grotius. The putting any thing valuable "in one's hand," may signify exposing it to danger, on this account; because it is then ready to be snatched away by one that is stronger: whereas a treasure locked up and kept in a retired place is not so easy to be come at, nor affords the like temptation. Dr. Durell. 14, 15. Wherefore do I take my flesh &c.] You ask me, Why I should consider my case as desperate? Why I should be thus slow to believe that God will deliver me out of my troubles? You say this looks as if I were conscious of some wickedness that rendered me unworthy of such a deliverance. No: it is not the want of a Before CHRIST about 1520. He professeth his confidence in God, and intreateth to know his own sins. Before CHRIST about 1570. or, argue. 15. Though he slay me, &c.] Though he slay me here, yet I am sure that He will save me hereafter, and be my portion for ever. Caryl. 16.—for an hypocrite shall not come before him.] Rather, but an hypocrite, &c. In this latter clause, Job secretly refutes the censure of his friends, who had aspersed him as an hypocrite. Bildad did so obliquely in chap. viii. 13. Job looking up to God as his "salvation," expresses his confidence that he should come "before" God, that is, into His presence, whither no hypocrite could come. Caryl. 18. Behold now, I have ordered my cause;] As if Job had said, I address myself to my trial, and plead not guilty. Peters. I am so sure of the goodness of my cause, that I know I shall be acquitted. Bp. Patrick. 19.—if I hold my tongue, &c.] I am so full, and my impatience for a trial is so great, that if I have not liberty to give it vent in vindicating myself, I shall expire. Clark. 20—23. Only do not two things unto me: &c.] This holy man seems here to recollect himself; and, as fearing that he might have been too bold in his appeal, addresses himself in these verses to the Judge Himself, and beseeches Him, in the most submissive manner, before He enters into judgment with him, to grant him two things; to withdraw His afflicting hand from him, and to vail the terrours of His majesty, that it might not strike him with too great a dread; and then to question him, and he would answer, or permit him to speak, and vouchsafe to inform him what his guilt was, and what were the reasons of these severe afflictions. Several passages in his speech shew very evidently, that Job looked forward to a day of judgment, in which he hoped to have his innocence cleared. The whole tenour of his argument must therefore be referred to a future, not a temporal deliverance. Peters. 23—25. How many are mine iniquities &c.] Scarcely ever were the feelings of the human heart, oppressed with such a load of grief, expressed in a more natural or less blamable way: in the last part Job confesses his own meanness, or rather nothingness, in comparison of God, and that in a manner so ingenuous and simple, as to shew that his complaints, however passionate and moving, had but a small mixture of pride and stubbornness at the bottom of them. Peters. 26—28. For thou writest bitter things &c.] The whole relation is carried on in a continued metaphor, alluding to a judiciary proceeding, as if himself were a guilty malefactor, and God the supreme Judge: first, aggravating his faults and pronouncing sentence upon him, ver. 26; secondly, executing the sentence, ver. 27; "Thou puttest my feet in the stocks." In the close of all Job declares the effect which that sentence, pronounced and executed, wrought upon him, ver. 28; "He, as a rotten thing, consumeth, &c." Job may have here had respect to some actual sins of his youth, without any detriment to his argument drawn from that present uprightness of heart and life, which he now pleads, and had so long practised; for it is not his innocence, strictly speaking, which Job insists on, but his integrity. Peters. 27.—the stocks.] The original word appears to signify a clog, or logger, probably such an one as used to be put on the feet of fugitive slaves, or rather malefactors. Parkhurst. —thou settest a print &c.] The shackles and chains which are upon me leave their marks behind them in my flesh; my feet swell with my heavy fetters. Caryl. Otherwise, "Thou imprintest Thyself, that is, Thy wrath, on the soles of my feet:" Thou treatest me as the vilest slave: for perhaps he alludes to the bastina-doing of the feet, which has long been a common punishment in the East; but whether as ancient as the time of Job, or whether some other impression on the feet be not intended, I will not take upon me absolutely to determine. Michaelis thinks, that Job moreover refers to the tumours and ulcers in his feet, such as are usual in the elephantiasis, the distemper under which he suffered. Parkhurst. 28. And he, as a rotten thing, &c.] The person is here changed from the first to the third, Job being still the subject of the description. A similar comparison to the latter occurs in Ps. xxix. 11. Caryl. Such changes of person are very common in the sacred poems. The usage also of the third person for the first, this man for Job intreateth God for favour, by the shortness of life, and certainty of death. Before CHRIST about 1520. # CHAP. XIV. 13. O that thou wouldest hide me—until thy wrath be past.] We may hence remark, that our only refuge from the wrath of God, is God Himself; that it is our duty to refer all the circumstances of our petitions to the wisdom of God; that there is nothing more desirable than to be remembered by God, which to the righteous is the accomplishment of all their desires: and finally it behoves us to consider that if it be such a blessing to be had in remembrance by God, what wrath and misery must be reserved for those whom God shall be provoked to cast out of His sight! Caryl. 14. If a man die, shall he live again? This question does not denote any doubt on the part of Job, for see chap. xix. 25, &c.; but is an expression of joyful admiration, like that of Solomon, 1 Kings viii. 27. Parkhurst. See the note from Peters on ver. 13—17. 16.—thou numberest my steps.] Thou seemest to call me to an account for every step of my past life. Bp. Wilson. 17. My transgression is sealed.] That is, the scroll or record of it, in a bundle; "and Thou tiest up mine iniquity." The money that is collected together in the treasuries of Eastern princes is told up in certain equal sums, put into bags, and sealed; and it appears to have been so anciently: see 2 Kings xii. 10. Job seems to allude to this custom. Harmer. 18—22. And surely the mountain falling &c.] All these similitudes appear to aim at the same point, which Job had been pursuing a little before, namely, that a grow out of the dust of the earth; and thou destroyest the hope of man. 19.—and thou destroyest the hope of man.] Thou takest from me all hope of returning to this world again. Clark. 20.—and he passeth.] That is, he dieth; so the word is used chap. x. 21: death is our passage out of the world. Caryl. —thou changest his countenance, &c.] That lively look which he had before, and makest him pale and ghastly. Clark. —and sendest him away.] Into another world. Bp. Patrick. 21. His sons come to honour, &c.] And then, whether his children whom he leaves behind be rich, or whether they be poor, it is indifferent to him; for he knows not what passes there. Bp. Patrick. 22. But his flesh upon him shall have pain, &c.] But while he is in the flesh, he cannot but be in pain for them; and his soul is inwardly grieved to see their misery. Bp. Patrick. Or the twenty-first and twenty-second verses may be interpreted thus: 21. When he is now in the agony of death, striving with his last pangs, he little regards what honour his son has recently acquired, or what shame he hath incurred. 22. But his flesh upon him is in extremity of pain, which takes up all his thoughts and senses; and his soul within him mourns for the present violence of his torment, and for the expectation or fear of the future. Bp. Hall. Job in this chapter presents us with a lively representation of the frailty of human life, of the miseries to which man is subject in this world, and of the condition to which he is reduced by death. Whilst our experience teaches us that the representation is correct, we ought to praise God that we have in the Gospel, and in the sure and certain hope of the resurrection, strong consolation, and an unfailing remedy against the vanity of this life, and against death itself. Meanwhile our great care should be, to improve the time and other talents with which God hath entrusted us; that so we may be enabled by His mercy in Christ Jesus to support our present sufferings with patience, and be secured in the possession of unmongled and never-fading happiness in the life to come. Ostervold. Chap. XV. Eliphaz observes, how idly Job talks, and how little proof he exhibits of wisdom, when he is not afraid to defy the Almighty to a contest with him. Eliphaz reproveth Job of impiety in justifying himself. Before CHRIST about 1520. knowledge of wind. THEN answered Eliphaz the Temanite, and said, — the number of years is hidden &c.] His prospect of many years to come may be suddenly shortened: he may be cut off in the height of his career by the stroke of death, when he least expects a change. Chappelow. — his branch shall not be green.] Shall not continue green. His fate shall be like that of a vine or olive, that is withered by drought, or by a poisonous east wind: see the next verse. Scott. 7. — thou hast made desolate all my company.] Thou, Eliphas, by thy slanders, sanctified by thy years and character, drivest away the few friends my adversity had left me. It is supposed he alludes to chap. xv. 34, "the congregation of hypocrites shall be desolate." Scott. 8. And thou hast filled me with wrinkles, &c.] That is, my friends reproach me with it, as if it were a proof of my being wicked. Peters. Or thus: the wrinkles that are suddenly grown in my face, bear witness to my extreme suffering. Bp. Hall. 9. He teareth me in his wrath, &c.] This passage is generally referred to God as the agent. Caryl. Or, by a sudden change of the person, expressive of great emotion, he turneth from Eliphas to the audience; and, instead of continuing his address to him, complaineth bitterly of him. "He," this man, my professed friend, is become my false accuser. Scott. The metaphor is taken from a beast of prey, who rends and tears his prey in pieces; and the same metaphor is carried on through the whole. Heath. 10. They have gaped upon me with their mouth;] My friends, the instruments of God's anger, have treated me with the greatest contempt, and combined to grieve me. Clark. This was the case with Christ, as it had been with Job. In this, and in many other things, the Jews, who received this book as written under the influence of the Spirit of God, might have seen that the best of men may suffer wrongfully; and suffer by the malice of men and devils. Such is God's will. Bp. Wilson. — they have smitten me upon the cheek reproachfully;] A proverbial form of speech for atrocious defamation. Lam. iii. 30. Scott. 13. — he poureth out my gall upon the ground.] A proverbial expression, which appears to be derived from hence; When a beast is taken and slain, it is usual, on taking out the bowels, to pour the gall on the ground, lest the overflowing of it should give a disagreeable 21. A dreadful sound is in his ears: &c.] The wicked is here described as threatened by various dangers, though one only calamity may be destined to strike him: his misery is thus multiplied, because his conscience, and Providence, which conceals its intention, threaten him with all. Rickasik. "A dreadful sound is in his ears, that in peace the destroyer will come upon him." When there are no signs of invasions, insurrections, or plots against him, his disturbed imagination is continually presenting destruction to him. This is strong painting. Scott. 22. He believeth not that he shall return out of darkness.] If he fall into trouble he despairs of deliverance: instead of being delivered from this, a farther evil, even utter destruction, is ready to seize on him. Clark. 23. He wandereth abroad for bread, &c.] This abrupt transition to the punishment of the wicked transgressor, admirably expresses the suddenness of the event, and presents him to our sight in a most deplorable state of calamity. Scott. 26. He runneth upon him, even on his neck.] The wicked man maketh violent and presumptuous opposition to God, as if he could grapple with and overcome the Almighty; and fearlessly runs upon the most conspicuous judgments of God. Bp. Hall. These images are borrowed from the single combat, which was much practised in the ancient wars. "Stretching out the hand" is the attitude of defiance: "strengthening himself," or behaving himself insolently, may denote the haughty terms of the challenge; and "running, &c." the intrepidity and fury of his attack. These bold metaphors are intended to express the most daring impiety, atrocious violation of the laws of God, with contempt of His vindictive justice. The whole may be thus translated: "For he stretched out his VOL. I. 27. Because he covereth his face with his fatness.] Because he is grown rich, powerful, and successful; and his only care is to pamper and please himself. Clark. 28. And he dwelleth in desolate cities.] He possesseth cities which he hath laid desolate; and houses out of which he hath driven the owners, and which are running to ruin. Bp. Patrick. The foregoing verse marked the sensuality of this wicked man. The character would have been left unfinished, had nothing been added concerning the oppressions by which that luxury was supported. I think, therefore, that by "dwelling in desolate cities, &c." must be understood his getting possession of them by conquest, and depopulating them, partly by his sword, and partly by severe contributions and taxations. Scott. 29. — neither shall he prolong the perfection thereof upon the earth.] The verse may be thus rendered: "He shall not (continue to) be rich, neither shall his might endure, and their prosperity shall not extend," or "spread abroad in the earth," like a flourishing tree. Parkhurst. 30. He shall not depart &c.] He shall not come out of his calamities. The destruction of the tyrant, with his whole family and fortunes, is here represented by that of a lofty tree, which on some dark tempestuous day is fired by lightning, torn up by the wind, and hurled down the precipice on which it grew. Scott. 31—35. Let not him that is deceived trust in vanity:] Eliphas laid down his doctrine at the 20th verse of this chapter, that a wicked man's life is full of misery; and having insisted long upon the proof, he now gives the application of it. Caryl. 31. Let not him that is deceived &c.] Let not him that is seduced into evil ways trust to uncertain greatness; for disappointments shall be all that he will gain by it: and he shall meet with these where he least expects them; and shall see his children wither away as well as himself. Bp. Patrick. 32 It shall be [accomplished before] Or. cut off. hand against God, and bade defiance to the Almighty. He ran upon Him with his neck," that is, with his neck stooping and stretched out, the very attitude of a combatant running upon his adversary, "upon the thick boss of His buckler." The scripture posts represent the Almighty armed with a shield, a sword, and a bow. Scott. 32. It shall be accomplished before his time, &c.] Affliction shall come when he least thinks of it, like fruit withered before it be ripe. Bp. Wilson. 35. They conceive mischief, and bring forth vanity.] See Ps. vii. 14; Isai. lix. 4. All his attempts are rendered abortive; yet he still persists in continuing new schemes of fraud. Grotius. — their belly prepareth deceit.] Their secret thoughts do but in the end deceive themselves. Bp. Hall. Chap. XVI, XVII. Job answers that Eliphas had said nothing new, nothing worthy of notice. Piety and virtue would not be extinguished, if they had no certain rewards in this life; the truly pious, he declares, would still persevere: he maintains his innocence, and calls God to witness that he is not polluted with secret sins. Michaelis. Chap. XVI. ver. 4. — I could heap up words against you.] I could tack together (old) sayings against you; alluding to the speech of Eliphas, who in the preceding chapter had urged such sayings against Job. Parkhurst. — shake mine head at you.] As a mark of scorn: so Ps. xxii. 7, "All they that see me laugh me to scorn: they shoot out the lip, they shake the head." Caryl. 15. I have sewed sackcloth upon my skin, &c.] I have humbly submitted myself to receive and sustain these dispensations. "The horn" is often put for power and dignity. "There shall I make the horn of David to flourish," Ps. cxxxii. 18. Caryl. See note at 1 Sam. ii. 1. As "exalting the horn" intimates the highest degree of honour and power, so this phrase of "defining one's horn in the dust," is an expression of the greatest ignominy and abasement that a person can suffer, especially after having been exalted to a high station. Chappelow. 18. O earth, cover not thou my blood, &c.] Commentators are divided in their interpretations of this passage. Some suppose that Job utters here an impression on himself, if he has been guilty of any such offences as his friends would, by insinuation, fasten upon him. According to which interpretation the sense may be, If it be not true that there is no injustice in my hands, and that my prayer is pure, let my blood be left for the dogs to lick, when I am dead, and let neither God nor man regard my complaint, while I am alive. Others understand him to pray, that his innocence may be cleared, and that his grief and his cries may be every where made known. The sense will then be, "O earth, cover not my blood," so as to withdraw it from the sight of God; see Gen. iv. 10, 11; xxxvii. 26; 1 Sam. xxvi. 20; Is. xxvi. 21; in other words, O that my afflictions may be displayed before the eyes of God and man! a wish, that the earth may not cover his blood before it has made manifest his innocence, which he asserts in the preceding verse: "and let my cry have no place," where it may be concealed; but let it be carried up to heaven. Bp. Patrick, Rosenmüller. 19. Also now, behold, my witness is in heaven.] As if Job had said, I fear no evidence that can be brought against me on earth, and I rejoice in the witness which I have in heaven: though I have none to testify for me here, yet I have One who will testify for me above: "my witness is in heaven, and my record is on high." We may hence remark, that a good man dares appeal to God, and commit his cause to Him, deriving joy and comfort from the reflection, that there is a God in mine eye poureth out tears unto God. 21. O that one might plead for a man with God.] That I might argue my cause as freely with God, as men of the same rank and degree debate their own cases with each other. All that Job seems to intend by uttering this wish, is the desire he has to gain an opportunity of setting himself right in the opinion of men, by that impartial decision of his cause which, he was well assured, God would give upon the whole matter in question between him and his friends, if once He would be pleased to vouchsafe a free and familiar hearing. Caryl. 22.—whence I shall not return.] A return to this world is all that can be reasonably understood both here and chap. x. 21: and it is remarkable, that in both places the words are introduced by a reflection on the bitter usage given to Job by his friends. Peters. As for the complaints that Job makes in this chapter, and his protestations of innocence, they are not to be interpreted into a declaration that he was exempt from all sin, or into a pretence of justifying himself before God. But as his friends had accused him of bringing on himself by his sins all the miseries which he endured, he meant only that he was not guilty of those heinous sins, by which wicked and ungodly men expose themselves to the Divine vengeance. Every one, who sincerely fears God, should be able to say as much: and this should make us sensible of the happiness of those who endeavour to live uprightly, and can call God to witness their sincerity in studying to serve Him and keep His commandments. Ostervold. Chap. XVII. ver. 1. My breath is corrupt.] In the margin, "My spirit is spent." The verse may run, "My breath is confined, straitened, oppressed; my days are extinct; the sepulchral cells are ready for me:" for in the elephantiasis, Job's distemper, death is usually caused by a violent suffocation. Parkhurst. —the graves] The cells or holes in the sepulchral chambers for the coffins; see Ezek. xxxii. 22, 23: the walls of these subterraneous rooms, hewn in the rock, were sometimes scooped into rows of cells, like the holes in a pigeon house, wide and deep enough to receive a coffin of seven or eight feet long. Scott. Ver. 4, 5. — shall the earth be forsaken for thee? &c.] As if Bildad had said, What is this wonderful man, that he expects to see all things destroyed, the earth and the heavens to pass away, that there may be a proper time to do him justice? Is it not more reasonable to think that God will do justice here, than that all the works of nature should be destroyed to make way for judgment? "Yes, the light of the wicked shall be put out, and the spark of his fire shall not shine." Bp. Sherlock. 2—4. Are there not mockers with me? &c.] As in the fourth verse Job addresses his speech to God, so in the two preceding he points at and addresses himself to his mistaken friends. "Are there not mockers with me? lay down now (some pledge), put me in a surety with 4. And be it indeed that I have erred, &c.] If I have erred, I am the sufferer, not you. Rosemüller. 4—6. And be it indeed &c.] Let it be granted that I am in an error; if ye upon that ground "magnify yourselves against me, and plead against me my reproach," then "know that God hath overthrown me, and hath compassed me with His net:" this answer may put you to silence. As if he had said, The hand of God is upon me; why do you lift up your heads against me? doth it become you to magnify yourselves, because God hath brought me low? Caryl. 5. [He that speaketh flattery to his friends, &c.] This is to be understood as an apology for the contemptuous mention of his friends just before. I cannot flatter you, says Job: the man that will give up truth for a compliment, deserves to be punished even in his posterity. Bp. Stock. 6. — aforetime I was as a tabret.] I was in good repute, was as welcome as a tabret. Caryl. Or, "He," namely Eliphax, "has made me a byword of the people, and I shall be," or "that I may be, an example before them." The word, rendered "tabret" in our version, may signify a sign or example to others, according to the Latin Vulgate. Parkhurst. 6. The light shall be dark in his tabernacle, &c.] The houses of Egypt, according to Maillet, are never without lights in the night-time. If such was the ancient custom, not only of Egypt, but of the neighbouring countries of Judea and Arabia, it will strongly illustrate this passage, chap. xxi. 17; Ps. xviii. 28; cxxxii. 17; Jer. xxv. 10; and other passages. In chap. xxix. 3, there is probably an allusion to the lamps, which hung from the ceiling in the banqueting rooms of the wealthy Arabs. Parkhurst. An Arabian poet expresses the permanent prosperity of his family, almost in the very words of Bildad: "Neither is our fire, lighted for the benefit of the night stranger, extinguished." There is an allusion to the Arabian fires of hospitality, or beacons lighted on the tops of hills by Arabians of distinction, to direct and invite travellers to their houses and tables. Scott. 7. Mine eye also is dim by reason of sorrow.] It is evident even to common observation, that great sorrow and weeping will have nearly the same effect on the eyes as old age. Compare Ps. vi. 7; xxxi. 9. Parkhurst. 7. — there is no judgment.] There is no one to judge between me and my brethren in this case. Caryl. 8. Upright men shall be astonished at this.] Upright men hereafter will be astonished at the cruel sentence which my friends pass upon me; and the innocent will 8. — he walketh upon a snare.] Or, "he runneth to and fro in the toils." The metaphor is taken from a beast, which the hunters have driven into the toils. He runs here and there striving to find a way out, till at length it fastens upon him. The word "robber" in the next verse having no relation to the preceding metaphor, it would be rendered more properly, "and the noose fasteneth close upon him." Heath. 9. The righteous also shall hold on his way.] Shall not leave the ways of piety, notwithstanding his crosses, or your wrong censures. Bp. Wilson. Notwithstanding this scandal of my sufferings, and all other discouragements which he may meet with. Clark. 9. — the crown] This may mean the richer kind of turban, which is worn by persons of distinction among the Arabs at this day. It appears to have been the same with the tiara or diadem. Or the expression may be metaphorical; and the "glory" and "the crown" may denote his dignity, and the honours paid to his authority, justice, and beneficence. Scott. 10. — do ye return, and come now:] Give up your unjust opinion of me, and listen to my words, which declare the truth, and contain wholesome instruction. Rosemüller. 10. He hath destroyed me on every side.] He hath brought me to such utter ruin, that, like a tree plucked up by the roots, I have not so much as hope remaining, which is the only comfort of the wretched. Bp. Patrick. 11. — the thoughts of my heart.] Literally, the possessors of my heart: that is, thoughts or purposes, which had taken entire possession of it. Parkhurst. 11. — shall drive him to his feet.] They shall make him flee or run; force him to have recourse to his feet. Caryl. 12. They change the night into day.] My great afflictions change my night into day; causing me to pass over that time of darkness without any rest, so that my thoughts are no less busy than in the day; and so great is the darkness of my misery, that it eclipseth my day, and makes it either short or none. Bp. Hall. 15. And where is now my hope? Where is my hope of future prosperity, with which you seek to delude me? Clark. 12. His strength shall be hungerbitten.] Shall decay for want of food. Clark. 12. His troops come together.] Whole armies of evils, by His order, have at the same time invaded me, and laid so close a siege to me, that not the smallest comfort that I had could escape their fury. Bp. Patrick. These metaphors are borrowed from the works cast up by a besieging army, for the annoyance of a city with their arrows and engines of war, Isai. xxxvii. 33. Scott. 13. — even the firstborn of death shall devour his strength.] The most cruel and painful death shall make an end of all his power and glory. Bp. Hall. The sentence of death, pronounced on all mankind, gave birth to diseases; which therefore by a sublime allegory are styled the offspring of death: and the most horrible disease, that which hath the pre-eminence in cruelty, is called his "firstborn," his might and the beginning of his strength. Scott. 14. His confidence &c.] That is, his hopes, his fortune, his family. Heath. — it shall bring him to the king of terrors.] His broken confidence shall bring him to death: the ruin of all his hopes shall hasten his death. Caryl. 15. It shall dwell in his tabernacle.] Yes, this terrour shall dwell and continue in his tabernacle, which, though he possesses it, his conscience tells him is not his own, since he has gained it by extortion and violence; and God shall rain down brimstone upon it, as He did upon Sodom. Bp. Hall. The Hebrew poets and Prophets used the overthrow of Sodom and Gomorrah as an image of all other desolating judgments of God. Bp. Lowth. 15. They that dwell in mine house.] The clients of about 1520. 16. They shall go down to the bars of the pit.] Those hopes you speak of shall go down with me to the bottom of the grave, and shall rest with me together in the dust. Bp. Hall. You see me dying, and yet you bid me hope for better days; (see chap. v. 19—26; viii. 5—7, 20—22; xi. 15—20;) instead of comforting me with a prospect and hope of a reward hereafter, for mine integrity here. Bp. Wilson. — the bars of the pit.] Or, the hidden recesses of the grave: the same with "the gates of death," chap. xxxviii. 17; and "gates of the grave," Isai. xxxviii. 10. Chappelow. Chap. XVIII. Bildad has nothing to add to the argument, that misery is the lot only of the wicked, except Before CHRIST about 1526. Bildad reproveth him of presumption. CHAP. XVIII. The calamities of the wicked. Before CHRIST about 1520. seal. Or, lamp. hidden. 16. His roots shall be dried up beneath.] He shall be like a withered tree, whose roots being once dried up below, the branches are presently cut down for firewood. Bp. Hall.