NOTE S,
CURITICAL, ILLUSTRATIVE, AND PRACTICAL,
ON'TFE BOOK OF JOB:
WITH
A NEW TRANSLATION,
i NTRODUCTORY DISSERTATION.
ALBERT BARNES.
VOL. 1.
NEW IMPROVED EDITION.
NEW-YORK:
GEO R GE  A. LEAVITT,
(SUCCESSOR TO LEAVITT & CO.),
NO. 12 VESEY- S T REET.
1852.




Entered, accordiig to Act of Congress, in the year 1844, by. LPLBERT - Bo.ARNE S.
in the Office of the Clerk prf?!,Je ilstrict Court of the Eastern
District;of Pehnnsylvania.




lN TR I       O  DUC I ION.
IN reference to no part of the Scriptures have so many questions
arisen as to the Book of Job.  The time of its composition; the
author; the country where the scene was laid; the question whether Job was a real person; the nature and design of the poem;
bave been points on which a great variety of opinion has been
entertained among expositors, and on which different views still
prevail.  It is important, in order to a correct understanding of the
Book, that all the light should be thrown on these subjects which
can be; and though amidst the variety of opinion which prevails
among men of the highest distinction in learning absolute certainty
cannot be hoped for, yet such advances have been made in the investigation that on some of these points we may arrive to a high
degree of probability.
~ 1. Thle question 2wehether,Job was a realpe2rson.
The first question which presents itself in the examination of the
Book is, whether Job had a real existence. This has been doubted
on such grounds as the following.  (1.) The Book has been supposed by some to have every mark of an allegory.  Allegories and
parables, it is said, are not uncommon in the Scriptures where a
case is supposed, and then the narrative proceeds as if it were real.
Such an instance, it has been maintained, occurs here, in which
the author of the poem designed to illustrate important truths, but
instead of stating them in an abstract form, chose to present them
in the more graphic and interesting form of a supposed case-in
which we are led to sympathize with a sufferer; to see the ground
of the difficulty in the question under discussion in a more affecting manner than could be presented in an abstract form; and where
the argument has all to interest the mind which one has when
occurring in real life.  (2.) It has been maintained that some of the
transactions in the Book must have been of this character, or are
such as could not have actually occurred.  Particularly it has been
said that the account of the interview of Satan with JEHOVAH (ch. i




iv                     INTRODUCTION.
6-12, ii. 1-7) must be regarded merely as a supposed case, it
being in the highest degree improbable that such an interview
would occur, and such a conversation be held. (3.) The same
conclusion has been drawn from  the artificial character of the
statements about the possessions of Job, both before and after his
trials-statements which appear as if the case were merely supposed, and which would not be likely to occur in reality. Thus
we have only round numbers mentioned in enumerating his possessions-as seven thousand sheep, three thousand camels, five hundred yoke of oxen, and five hundred she-asses.  So, also, there is
somnething artificial in the manner in which the sacred numbers
secOen and three are used.  He had seven thousand sheep, seven sons
-both before and after his trials; his three fiiends came and sat
down seven days and seven nights without saying a word to condole
with him (ch. xi. 13); and both before and after his trials he had
three daughters.  The same artificial and parabolical appearance,
it is said, is seen in the fact that after his recovery his possessions
were exactly doubled, and he had again in his old age exactly the
same number of seven sons and three daughters which he had before
his afflictions.  (4.) That the whole narration is allegorical or parabolical has been further argued from the conduct of the friends of Job
Their sitting down seven days and seven nights without saying any
thing, when they had come expressly to condole with him, it is
said, is a wholly improbable circumstance, and looks as if the whole
were a supposed case. (5.) The same thing has been inferred
from the manner in which the Book is written. It is of the highest
order of poetry.  The speeches are most elaborate; are filled with
accurate and carefully prepared argument; are arranged with great
care; are expressed in the most sententious manner; embody the
results of long and carefuil observation, and are wholly unlike what
would be uttered in unpremeditated and extemporary debate.  No
meni, it is said, talkc in this manner; nor can it be supposed that
beautiful poetry and sublime argument, such as abound in this.
book, ever fell in aniniated debate from the lips of men.  See Eichhorn, Einleitung in das Alte Tes. V. land. 129-131.  From considerations such as these, the historical character of the Book has
been doubted, and the whole has been regarded as a supposedl case
designed to illustrate the great question which the author of the
poem proTposed to examine.
It is itport'ant, therefore, to inquire what reasons there are for
believing that such a person as Job lived, and how far the transactions referred to in the Book are to be regarded as historically true.
(1.) The fact of his existence is expressly declared, and the
narrative has all the appearance of being a siml)le record of an
actual occurrence.  The first two chapters of the Book, and a part




INTRODUCTION.                          V
of the last chapter, are simple historical records   The remainder
of the Book is indeed poetic, but these portions have none of the
characteristics of poetry.  There are not to be found in the Bible
niore simple and plain historical statements than these; and there
are none which, in themselves considered, rnight not be as properly
set aside as allegorical.  This fact should be regarded as decisive,
unless there is some reason which does not appear on the face of the
narrative for regarding it as allegorical.
(%.) The account of the existence of such a man is regarded as
historically true by the inspired writers of the Scriptures.  Thus
in Ezekiel xiv. 1.4, God says, "Though these three men, Noah,
Daniel, and Job were in it [the land], they should deliver but their
own souls by their righteousness, saith the Lord God." Comnp. vs.
16, 20, of the same chapter. I-lere Job is referred to as a real character as distinctly as Noah and Daniel, and all the circumstances
are just such as they would be on the supposition that lie had a
real existence.  They are alike spoken of as real' men;' as having
souls-' they should deliver bat their own souls by their own righteousness;' as having sons and daughters —'they shall deliver neither sons nor daughters, they only shall be delivered' (ver. 16),
and are in all respects mentioned alike as real characters.  Of the
historic fact that there were such men as Noah and Daniel there
can be no doubt, and it is evident that Ezekiel as certainly regarded
Job as a real character as he did either of the others.  A parallel
passage, which will illustrate this, occurs in Jeremiah xv. 1: " Then
said the Lord unto me, Though Moses and Samuel stood before
me, yet my mind could not be towards this people."  Here Moses
and Samuel are spoken of as real characters, and there is no doubt
of their having existed.  Yet they are mentioned ill the same
manner as Job is in the passage in Ezekiel.  In either case it is
incredible that a reference should have been made to a fictitious
character. The appeal is one that could have been -made only to
a real character, and there can be no reasonable doubt that Ezekiel regarded Job as haviniig really existed; or rather,. since it is
God who speaks and not Ezekiel, that he speaks of Job as having
actually existed.  The same thing is evident fi'om  a reference to
Job by the Apostle James:  " Ye have heard of the patience of
Job, and have seen the end of the Lord; that the Lord is very
pitiful and of tender mercy " (ch. v. 11); that is, the happy issue
to which the Lord brought all his trials, showing that he was pitiful to those in affliction, and of great mercy.  There can be no
doubt that there is reference here to the sufferings of a real man, as
there is to the rceal compassion which the Lord shows to one in
great trials.  It is incredible that this sacred writer should have
appealed in this instance to the case of one whom he regarded as




VY                     INTRODUCTION.
a fictitious character; and if the views of Ezekiel ant Janies are to
be relied on, there carl be no doubt that Job had a real existence.
Ezekiel mentions him just as he does Noah and Daniel, and James
mentions him just as he does Elijah (ch. v. 17); and so far as this
historical record goes there is the same evidence of the actual
existence of the one as of the other.
(8.) The specifications of places and names in the Book are not
such as would occur in an allegory. }had it been merely a'sups
posed case,' to illustrate sorme great truth, these specifications
would have been unnecessary, and would not have occurred.  In
the acknowledged parables of the Scripture, there are seldom any
very minute specifications of names and places. Thus, in the parable of the prodigal son, neither the name of the fahther, nor of the
sons, nor of the place where the scene was laid, is mentioned. So
of the nobleman who went to receive a kingdom; the unjust steward; the two virgins, and of numerous others.  But here we have
distinct specifications of a great number of things, which are in no
way necessary to illustrate the main truth in the poem.  Thus we
have not only the name of the sufferer, but the place of his residence mentioned, as if it were well known.  We have the names
of his friends, and the places of their residence mentioned"Eliphaz the Ternanite," and " Bildad the Sthutite," and " Zophar the Vaccmzatltite," and Elihu "the son of Barachel the Buzite,
of the kindred of Ram."  Why are the places of residence of
these persons mentioned unless it be meant to intimate that they
were real persons, and not allegorical characters?  In like manner
we have express mention of the Sabeans and the Chaldeansspecifications wholly unnecessary if not improbable if the work is
an tallegory.  The single word' robbers' would have answered all
the purpose, and would have been such as an inspired writer would
have used unless the transaction were real, for an inspired writer
would not have charged this offence on any class of' men, thus
holding them up to lasting reproach, unless an event of this kind
had actually occurred.  When the Saviour, in the parable of the
good Samaritan, mentions a robbery that occurred between Jerul
saleni and Jericho, the word'thieves,' or more properly robbers, is.,le only word used. No names are mentioned, nor is any class of
men referred to, who would by such a mention of the name be held
up to infamy. Thus also we have the particular statement respecting the feasting of the sons and daughters of Job; his sending for
and admonishing them; his offering up special sacrifices on their
Dehalf; the account of the destruction of the oxen, the sheep, the
camels, and the house where the sons and daughters of Job wereall statements of circumstances which would not be likely to occur
in an allegory. They are such particular statements as we expect to




INTRODUCTIO.N.                      V1l
find i especting the real transactions, and they bear on the face
of them  the simple impression of truth.  This is not the kind
of information which we look for in a parable.  In the parable of the rich man and Lazarus, almost the only one spoken by
the Saviour where a nanme is mentioned, we have not that of the
rich man; and though the name Lazarus is mentioned, yet that is
all.  We have no account of his family, of his place of residence,
of his genealogy, of the time when he lived; and the name itself is
so common that it would be impossible even to suspect whom the
Saviour had in his eye, if he had any real individual at all.  Far
different is this in the account of Job. It is true that in a romance,
or in an extended allegory like the Pilgrim's Progress, we expect
a detailed statement of names and places ~ but there is no evidence
that there is any such extended fictitious narrative in the Bible,
and unless the Book of Job be one there is no such extended allegory.
(4.) The objections urged against this view are not such as to
destroy the positive proof of the reality of the existence of Job.
The objections which have been urged against the historical truth
of the narrative, and which have already been in part alluded to,
are principally the following.
The first is, the account of the interview between God and Satan in
chs. 1 and 2. It is alleged that this is so improbable a transaction as
to throw an air of fiction over all the historical statements of the
book.  In reply to this, it may be observed, first, that even if this
were not to be regarded as a literal transaction, it does not prove
that no such man as Job lived, and that the transactions in regard
to him were not real. ~ Ie might have had an existence, and been
stripped of his possessions, and subjected to these long and painful
trials of his fidelity, even if this wzere a poetic ornament, or merely
a figurative representation.  But, secondly, it is impossible to
prove that no such transaction occurred.  The existence of such
a being as Satan is everywhere recognized in the Scriptures; the
account which is here given of his character accords entirely with
the uniform representation of him; he exerts no power over Job
which is not expressly conceded to him; and it is impossible to
prove that he does not even now perform  the same things in the
trial of good men, which it is said that he did in the case of Job.
And even if it be admitted that there is somewhat of poetic statement in the form in which he is introduced, still this does not
render the main account improbable and absurd. The Bible,
from the necessity of the case, abounds with representations of this
sort; and when it is said that God' speaks' to men, that he conversed with Adam, that he spake to the serpent (Gen. iii.), we are
not necessarily to suppose that all this is strictly literal, nor does




VMal                   INTRODUCTION,
the fact that it is not strictly literal invalidate the main facts.
T'here were results, or there was a series of FACTS tbllowing, as iJ
this had been literally true.  See Notes on ch. i. 6-12.
A second objection to the historical truth of the transactions
recorded in the book is, the poetic character of the work, and the
strong improbability that addresses of this kind should ever have
been made in the manner here represented.  See Eichhorn, Ein
reit. v. 123, 124.  They are of the highest order of poetry; they
partake not at all of the nature of extemporaneous effusions; they
indicate profound and close thinking, and are such as must have
required much time to have prepared them. Especially it is said
that it is in the highest degree improbable that Job, in the anguish
of his body and mind, should have been capable of giving utterance
to poetry and argument of this highly finished character.  In
regard to this objection, it may be observed, (1,) that even if this
were so, and it were to be supposed that the arguments of the
various speakers have a poetic character, and were in reality never
uttered in the form  in which we now have them, still this would
not invalidate the evidence which exists of the historic truth of the
facts stated about the existence and trials of Job.  It might be
true that he lived and suffered in this manner, and that a discussion of this character actually occurred, and that substantially
these arguments were advanced, though they were afterwards
wrought by Job himself or by some other hand into the poetic
form  in which we now have them.  Job himself lived after his
trials one hundred and forty years, and, in itself considered, there
is no improbability in the supposition, that when restored to the
vigorous use of his powers, and in the leisure which he enjoyed,
he should have thought it worthy to present the argument which
he once held on this great subject in a more perfect form, and to
give to it a more poetic cast.  In this case, the main historic truth
would be retained, and the real argument would in fact be statedthough in a form more worthy of preservation than could be
expected to fall extemporaneously from the lips of the speakers.
But (2,) all the difficulty may be removed by a supposition which
is entirely in accordance with the character of the book and the
nature of the case. It is, that the several speeches succeeded each
other at such intervals as gave full time for reflection, and for carefully framing the argument.  There is no evidence that the whole
argument was gone through with at one sitting; there are no
proofs that one speech followed immediately on another, or that a
sufficient interval of time may not have elapsed to give opportunity
for preparation to meet the views which had been suggested by the
previous speaker.  Every thing in the book bears the marks of the
most careful deliberation, and is;s free as possible fiom the hurry




INTRODUCTION.                        1x
and bustle of an extemporaneous debate.  The sufferings of Job
were evidently of a protracted nature.  His friends sat down
"seven days and seven nights" in silence before they said any
thing to him.  The whole subject of the debate seems to be
arranged Ewith most systematic care and regularity.  The speakers
succeed each other in regular order in a series of argun-ents-in
each of these series following the saine method, and no one of
them out of his place.  No one is ever interrupted while speaking;
and no matter how keen and sarcastic his invectives, how torturingO his reproaches, how bold or blasphemous what he said wias
thought to be, he is patiently heard till hec has said all that he
designed to say; and then all that he said iis carefully weighed and
considered in the reply.  All this looks as if there nighat have
been ample time to arrange the reply before it was uttered, and
this supposition, of course, would relieve all the force of this objection.  If this be so, then there is no more ground of objection
against the supposition that these things were spoken, as it is said
they were, than there is about the genuineness of the poems of the
Grecian Rhapsodists, composed with a view to public recitation,
or to the Iliad of Homer or the History of  Ierodotus, both of
whiclh, after they were composed, were recited publicly by their
authors at Athens.  No one can prove certainly that the several
persons named in the book —Job, Eliphaz, Bildad, Zophar, and
Elihu —were incompetent to compose the speeches which are
severally assigned to them, or that all the time necessary for such
a colnposition was not taken by them.  Unless this can be done,
the objection of its improbability, so confidently urged by Eich.
horn (Einleit. v. 123, seq.), and defended by Noyes (Intro. pp. xx.
xxi.), where he says that " the supposition that so beautifiel and
harmonious a whole, every part of which bears the stamp of the
highest genius, was the casual production of a man brought to the
gates of the grave by a loathsome disease, of three or four friends
who had come to comfort him in his affliction, all of them expressing their thoughts in poetical and measured language; that the
Deity was actually heard to speak half an hour in the midst of a
violent storm; and that the consultations in the heavenly world
were actual occurrences, is too extravagant to need refutation," is
an objection really of little force.
A third objection has been derived from the round and doubica
numbers which occur in the book, and the artificial character
which the whole narrative seems to assume on that account.  It
is alleged that this is wholly an unusual and improbable occurrence; anc( that the whole statement appears as if it wiere a fictitious narrative.  Thus Job's possessions of oxen and camels and
sheep are expressed in round numbers; one part of these is




X                       INTRODUCTION,
exactly the double of' another; and what is more remarkable still..
all these are exactly doubled on his restoration to health.  He had
the same number of sons and the same number of daughters after
his trial which he had before, and the number of each was what
was esteemed among the Hebrews as a sacred number.-In regard
to this objection, we may observe, ( 1) That as to the round numbers, this is no more than what constantly occurs in historical
statements.  Nothing is more common in the enumeration of
armies, of the people of a country, or of herds and flocks, than
such statements.  (2.) In regard to the fact that the possessions
of Job are said to have been exactly " doubled " after his recovery
from his calamities, it is not necessary to suppose that this was in
all respects literally true.  Nothing forbids us to suppose that,
from the gifts of friends and other causes, the possessions of Job
came so near to being just twice what they were before his trials, as
to justify this general statement.  In the statement itself, there is
nothing improbable.  Job lived an hundred and forty years after
his trials.  If he had then the same measure of prosperity which
lhe had before, and with the assistance of his fiiends to enable him
to begin life again, there is no improbability in the supposition
that these possessions would be doubled.
These are substantially all the objections which have been
urged against the historical character of the book, and if they are
not well founded, then it follows that it should be regarded as his..
torically true that such a man actually lived, and that he passed
through the trials which are here described.  How far, if at all,
the license of poetry has been employed in the composition of the
book will be considered more particularly in another part of this
Introduction, ~ 6.  A more extended statement of these objections, and a refutation of them, may be found in the following
works: —Warburton's Divine Legation of Moses, Vol. V. p. 29S,
seq., ed. Svo. London, S11l, Prof. Lee on Job, Intro.    11-; and
Magee on Atonement and Sacrifice, p. 212, seq., ed. New-York,
1813.  It should be said, however, that not a few writers admit
that such a man as Job lived, and that the book has an historical
basis, while they regard the work itself as in the main poetic.  In
the view of such critics, the poet, in order to illustrate the great
truth which he proposed to consider, made use of a tradition
respecting the sufferings of a well known person of distinction_
and gave to the whole argument the high poetic cast which it has
now.  This supposition is in accordance with the methods frequently adopted by epic and tragic poets, and which is commonly
followed by writers of romance. This is the opinion of Eichhorn,
-Enleitung V. ~ 638.




INTRODUCTION.                      Xi
~ 2. The question where Job lived.
In chapter i. 1, it is said that Job dwelt " in the land of Uz.'
The only question, then, to be settled in ascertaining where he
lived, is, if possible, to determine where this place was. From the
manner in which the record is made (" the landof Uz ") it would
seem probable that this was a region of country of some considerable extent, and also that it derived its name from some man of
that name who had settled there. The word Uz (:.r;), according to Gesenius, means a light, sandy soil; and if the name was
given to the country with reference to this quality of the soil, it
would be natural to fix on some region remarkable for its barrenness —a waste place, or a desert. Gesenius supposes that Uz was
in thenorthern part of Arabia Deserta-a place lying between
Palestine and the Euphrates, called by Ptolemy Aiorcat (Aisitai).
This opinion is defended by Rosenmiller (Proleg.); and is adopted
by Spanheim, Bochart, Lee, Umbreit, Noyes, and the authors of
the Universal History. Dr. Good supposes that the Uz here
referred to was in Arabia Petraa, on the south-western coast of the
Dead Sea, and that Job and all his friends referred to in the
poem were Idumeans.  Introductory Dissertation, ~ 1, pp. viixii. Eichhorn also supposes that the scene is laid in Idumea, and
that the author of the poem shows that he had a particular acquaintance with the history, customs, and productions of Egypt. Einleit
~ 638. Bochart (in Phaleg et Canaan), Michaelis (Spicileg.
Geog. Hebrae.), and Ilgen (Jobi, Antiquis. carminis Heb. natura
et indoles, p. 91), suppose that the place of his residence was the
valley of Guta near Damascus, regarded as the most beautiful of
the four Paradises of the Arabians.  For a description of this
valley, see Eichhorn, Einleit. V. s. 134. The word:;. ( Uz) occurs
only in the following places in the Hebrew Bible:-Gen. x. 23,
xxii. 21, xxxvi. 28, and 1 Chron. i. 17, 42, in each of which places
it is the name of a man; and in Jer. xxv. 20, Lam. iv. 21, and in
Job i. 1, where it is applied to a country. The only circumstances
which furnish any probability in regard to the place where Job
lived, are the following.
(1.) Those which enable us to determine with some probability
where the family of Uz was settled, who not improbably gave his
name to the country-as Sheba, and Seba, and Tema, and Cush,
and Misraim, and others, did to the countries where they settled.
In Gen. x. 23, Uz (Yx.) is mentioned as a grandson of Shem. In.
Gen. xxii. 21, an Uz (English Bible Huz) is mentioned as the son of
Nahor, brother of Abraham, undoubtedly a different person from
the one mentioned in Gen. x. 23. In Gen. xxxvi. 2S, an individual
of this name is mentioned among the descendants of Esau. In I




x1i                   INTRODUCTI ON.
Chron. i. 17, the name occurs among the " sons of Shem;" and iln
ver. 48, of the same chapter, the same name occurs among the
descendants of Esau.  So far, therefore, as the name is concerned,
it may have been derived from one of the family of Shem, or from
one who was a contemporary with Abraham, or from a somewhat
remote descendant of Esau.  It will be seen in the course of this
Introduction, that there is strong improbability that the name was
given to the country because it was settled by either of the two
latter, as such a supposition would bring down the time when Job
lived to a later period than the circumstances recorded in his history will allow, and it is therefore probable that the name was
conferred in honor of the grandson of Shem. This fact, of itself;
will do something to determine the place.  Shem lived in Asia,
and we shall find that the settlements of his descendants originally
occupied the country somewhere in the vicinity of the Euphrates.
Gen. x. 21-30. In Gen. x. 23, Uz is mentioned as one of the
sons of Aram, who gave name to the country known as Aramca,
or Syria, and from whom the Arameans descended.  Their original residence, it is supposed, was near the river Kir, or Cyrus,
whence they were brought, at some period now unknown, by a
deliverance resemblino that of the children of Israel from Egypt,
and placed in the regions of Syria. See Amos ix. 7. The inhabitants of Syria and Mesopotamia are always called by Moses Arameus; as they had their seat in and near Mesopotamia, it is proba.
ble that Uz was located also not far from that region.  We should,
therefore, naturally be led to look for the country of Uz somewhere in that vicinity.  In Gen. x. 30, it is further said of the
sons of Shem, that " their dwelling was from  Mesha, as thou
goest unto Sephar, a mount of the East;" a statement which corresponds with what is said of Job himself, that he was " the greatest of all the men of the East " (ch. i. 3), manifestly implying that
he was an inhabitant of the country so called. Various opinions
have been entertained of the places where Mesha and Sephar
were.  The opinion of Michaelis is the most probable (Spicileg.
pt. 11, p. 214), " that Mesha is the region around Passora, which
the later Syrians called Maishon, and the Greeks lIesene.  Under
these names they included the country on the Euphrates and the
Tigris, between Silencia and the Persian Gulf. Abulfeda menitions in this region two cities not far from Passora, called Iiiaisan,
and iaushan.  Here, then, was probably the north-eastern border
of the district inhabited by the Joktanites. The name of the opposite limit, Sephar, signifies in the Chaldee shore or coast, and is
probably the western part of Yemen, along the Arabian Gulf, now
called by the Arabs Teh;amah.  The range of high and mountainous country between these two borders, Moses calls " the Mount




INTRODUCTION.                        xin
of the East," or eastern mountains.  It is also called by the Arabs
Djebal, i. e. mountains, to the present day.  See Rosenmitller's
Alterthumskunde, iii. 163, 164.
The supposition that some portion of this region is denoted by
the country where Uz settled, and is the place whlere Job resided,
is strengthened by the fact, that many of the persons and tribes
mentioned in the book resided in this vicinity.  Thus it is probable that Eliphaz the Temanite had his residence there.  See
Notes on ch. ii. 11.  The Sabeans probably dwelt not very remote
from that region (Notes on ch. i. 15); the Chaldeails we know had
their residence there (Notes ch. i. 17), and this supposition will
agree well with what is said of the tornado that came fi'om the'wilderness,' or desert.  See Notes on ch. i. 19. The residence
of Job was so Inear to the Chaldeans and the Sabeans that he could
be reached in their usual predatory excursions; a fact that better
accords with the supposition that his residence was in some part
of Arabia Deserta, than that it was in Idumea.
(2.) This country is referred to in two places by Jeremiah,
which may serve to aid us in determining its location. Lam. iv. 21.
"Rejoice and be glad, O daughter of Edom,
"That dwellest in the land of Uz;
" The cup shall pass through unto thee;
" Thou shalt be drunken, and shalt make thy self naked.'
At first view, perhaps, this passage would indicate that the land of
Uz was a part of Edom, yet it more properly indicates that the
land of Uz was not a part of that land, but that the 1Edomites or
Idurneans had gained possession of a country which did not origiri
nally belong to them. Thus the prophet speaks of the' daughter
of Edom,' not as dwelling in her own country properly, but as
dwelling'inthe land of Uz'-in a foreign country, of which she
had someholw obtained possession.  The country of Edom, pro,
perly, was Mount Seir and the vicinity, south of the Dead Sea;
but it is known that the Edomites subsequently extended their
boundaries, and that at one period Bozrah, on the east of the
Dead Sea, in the country of. Moab, was their capital. See the
Analysis of ch. xxxiv. of Isaiah, and Notes on Isa. xxxiv. 6.  It is
highly probable that -Jeremiah refers to the period when the LIdumeans, having secured these conquests, and made this foreign city
their capital, is represented as dwelling there.  If so, according to
this passage in Lamentations, we should naturally look for the land
of Uz somewhere in the countries to which the conquests of the
Edomites extended-and these conquests were chiefly to the east
of their own land.  A similar conclusion will be derived from the
other place where. the name occurs in Jeremiah. It is in ch. xxv,




Xi V                  INTRI'ODU-CTI ON't
29', seq.  "And all the mingled people, and all the king's of the
land of Uz, and all the kings of the land of the Philistines, and
Askelon, and Azzah, and Ekron, and the remnant of Ashdod, and
Edonm, and Moab, and the children of Ammon," &c. Two things
are apparent here.  One is, that the country of Uz was distinct
firom the land of Edom, since they are mentioned as separate
nations; the other is, that it was a country of some considerable
extent, since it is mentioned as being under several "kings."
There is, indeed, in this reference to it no allusion to its situation;
but it is mentioned as being in the time of Jeremiah well known.
(3.) The same thing is evident from the manner in which the
residence of Job is spoken of in ch. i. 3.  He is there said to
have been the " greatest of all the men of the East."  This implies
that his residence was in the land which was known familiarly as
the country of the East.  It is true, indeed, that we have not yet
determined where the poem was composed, and of course do not
know precisely what the author would understand by this phrase;
but the expression has a common signification in the Scriptures,
as denoting the country east of Palestine. The land of Idumea,
however, was directly south; and we are, therefore, naturally led
to look to some other place as the land of Uz. Comp. Notes on
ch. i. 3. The expression'the East,' as used in the Bible, would in
no instance naturally lead us to look to Idumea.
(4.) The LXX render the word Uz in ch. i.1. by'Alots,  Asits —
a word which seems to have been formed from the Hebrew.s~
Utz, or U_. Of course, their translation gives.no intimation of
the place referred to. But Ptolemy (Geog. Lib. v.) speaks of a
tribe or nation in the neighborhood of Babylon, whom. he calls
A,'n,:dra:, Ansitee (or as it was perhaps written A'ioltr), the same
word which is used by the LXX in rendering the word Uz. These
people are placed by Ptolemy in the neighborhood of the Cauchebeni-iirb,t' o l lv KcL,,zcfcl',,q-and he speaks of them as separated
from Chaldea by a ridge of mountains. See Rosenm. Proleg. p. 27.
This location would place Job so near to the Chaldeans, that the
account of their making an excursion into his country (ch. i. 17)
would be entirely probable.-It may be added, also, that in the
same neighborhood we find a town called Sabas (  ocgas) in Diodorus Sic. Lib. iii. ~ 46. Prof. Lee, p. 32. These circumstances
render it probable that the residence of the Patriarch was west of
Chaldea, and somewhere in the northern part of Arabia Deserta,
between Palestine, Idumea, and the Euphrates.
(5.) The monuments and memorials of Job still preserved or
referred to in the East, may be adduced as some slight evidence of
the fact that such a man as Job lived, and as an indication of the
region in which he resided. It is true that they depend on mere




INTRODUCTCTION                      XV
tradition; but monuments are not erected to the memory of any
who are not supposed to have had an existence, and traditions
usually have some basis in reality.  Arabian writers always make
mention of Job as a real person, and his pretended grave is shown
In the East to this day. It is shown indeed in six different places:
but this is no evidence that all that is said of the existence of such
a man is fabulous, any more than the fact that seven cities contended for. the honor of the birth of Homer is an evidence that
there was no such man.  The most celebrated tomb of this kind is
that of the Trachonitis, towards the springs of' the Jordan.  It is
situated between the cities still bearing the names of Teman,
Shuah, and Naama —(-Wemyss); though there is every reason to
believe that these names have been given rather with reference to
the fact that that was supposed to be his residence, than that they
were the names of the places referred to in the book of Job. One
of these tombs was shown to Niebuhr.  He says (Reisebeschreib.
i. 466), " Two or three hours east of Saada is a great mosque, in
which, according to the opinion of the Arabs who reside there,
the sufferer Job lies buried." "On the eastern limits of Arabia,
they showed me the grave of Job, close to the Euphrates, and
near the Helleh, one hour south from Babylon."  It is of importance to remark here only that all of these tombs are without the
limits of Idumea.  Among the Arabians there are numerous traditions respecting Job, many of them indeed stories that are entirely
ridiculous, but all showing the firm belief prevalent in Arabia that
there was such a man. See Sale's Koran, vol. ii. pp. 174, 322;
Magie on Atonement and Sacrifice, pp. 366, 367; and D'HIerbelot,
Bibli. Orient. tom. i. pp. 75, 76, 432, 438, as quoted by Magie.
(6.) The present belief of the Arabians may be referred to as
corroborating the results to which we have approximated in this
inquiry, that the residence of Job was not in Idumea, but was in
some part of Arabia Deserta, lying between Palestine and the
Euphrates. The Rev. Eli Smith stated to me (Nov. 1840) that
there was still a place in the Houran called by the Arabians, Uz;
and that there is a tradition among them that that was the residence
of Job. It is north-east of Bozrah. Bozrah was once the capital
of Idumea (Notes on Isai. xxxiv. 6), though it was situated without
the limits of their natural territory. If this tradition is well founded,
then Job was not probably an Idumean. There is nothing that
renders the tradition improbable, and the course of the investigation
conducts us, with a high degree of probability, to the conclus:on
that this was the residence of Job. On the residence of Job and
his friends, conIsult also Abrahami Peritsol Itinera Mundi, in U.o.
lin, Thes. Sac. vii. pp. 163-106.




sV1                     INTRODUCTION4
~ 3. Th'le time when Job lived,
There has been quite as much uncertainty in regard to the time
when Job lived, as there has been in regard to the place where. —
It should be observed here, that this question is not necessarily con.
nected with the inquiry when the book was composed, and will not
be materially affected, whether we suppose it to have been cornposed by Job himself, by Moses, or by a later writer.  Whenever
the book was composed, if at a later period than that in which the
patriarch lived, the author would naturally conceal the marks of his
own time, by referring only to such customs and opinions as prevailed in the age when the events were supposed to have occurred.
On this question, we cannot hope to arrive at absolute certainty.
It is remarkable that neither the genealogical record of the family
Of Job nor that of his three friends is given.  The only record of
the kind occurring in the book, is that of Elihu (ch. xxxii. 2), and
this is so slight as to furnish but little assistance in determining
when he lived. The only circumstances which occur in regard to
this question, are the following; and they will serve to settle the
question with sufficient probability, as it is a question on which no
important results can depend.
(1.) The age of Job. According to this, the time when he
lived, would occur somewhere between the age of T'erah, the father
of Abrahamn, and Jacob, or about one thousand eight hundred years
before Christ, and about six hundred years after the deluge. For
the reasons of this opinion, see the Notes on ch. xlii. 16. This estimate cannot pretend to entire accuracy, but it has a. high degree
of probability.  If this estimate be correct, he lived not far from
four hundred years before the departure of the children of Israel
from Egypt, and before the giving of the law on Mount Sinai.Comp. Notes on Acts vii. 6.
(2.) As a slight confirmation of this opinion, we mnay refer to
the traditions in reference to the time when he lived.  The account
which is appended to the Septuagint, that he was a son of Zare,
one of the sons of Esau, and the fifth in descent from Abraham,
may be seen in the Notes on ch. xlii. 16. A similar account is given
at the close of the Arabic translation of Job, so similar that the one
has every appearance of having been copied from the other, or of
their having had a common origin.  " Job dwelt in the land of Uz,
between the borders of Edom and Arabia, and was before called
Jobab.  He married a foreign wife, whose name was Anun.  Job
vwas himself a son of Zare, one of the sons of Esaun; and his mother's name was Basra, and he was the sixth ini descent from Abraham.  But of the kings who reigned in Edom, the first who reigned
over the land was Balak, the son of Beor; and the name of his city




INTRtODUCTIONo                      XVt1
was Danaba. And after him Jobab, who is called Job; and after
him the name of him who was prince of the land of Teman; and after
him his son Barak, he who slew  and put to flight Madian in the
plain of Moab, and the name of his city was Gjates.  And of the
friends of Job who came to meet him, was Elifaz, of the sons of
Esau, the king of the Temanites." These traditions are worthless,
except as they show the prevalent belief when these translations
were made, that Job lived somewhere near the time of the three
great Hebrew patriarchs.
A nearly uniform tradition also has concurred in describing this
as about the age in which he lived.  The Hebrew writers generally
concur in describing him as living in the days of Isaac and Jacob.
W:emyss. Eusebius places him about two " ages " before Moses.
The opinions of the Eastern nations generally concur in assigning
this as the age in which he lived.
(3.) From the representations in the boolk itself, it is clear that
he lived before the departure from Egypt.  This is evident from
the fact that there is no direct allusion either to that remarkable
event, or to the series of wonders whichl accompanied it, or to the
journey to the land of Canaan. This silence is unaccountable on
any other supposition than that he lived before it occurred, for two
reasons.  One is, that it would have furnished the most striking
illustration occurring in history, of the interposition by God in delivering his friends and in destroying the wicked, and was such an
illustration as Job and his friends could not have failed to refer to,
in defence of their opinions, if it were known to them; and the
other is, that this event was the great store-house of argument and
illustration for all the sacred writers, after it occurred.  The deliverance from Egyptian bondage, and the divine interposition in conducting the nation to the promised land, is constantly referred to
by the sacred writers.  They derive from those events their most
magnificent descriptions of the power and majesty of Jehovah.They refer to them as illustrating his character and government.
They appeal to them in proof that he was the friend and protector
of his people, and that he would destroy his foes.  They draw
from them  their mnost sublime and beautiful poetic images, and
are never weary with calling the attention of the people to their
obligation to serve God, on account of his merciful and wonderful
interposition. The very point of the argument in this book is one
that would be better illustrated by that deliverance, tlaan by any
other event which ever occurred in history; and as thi3 must
have been known to the inhabitants of the country where Job lived,
it is inexplicable that there is no allusion to these transactions, if
they had already occurred.
It is clear, therefore, that even if the book was written at a later




xvMSl                   INTRODUCTION.
period than the exode from Egypt, the author of the poem meant to
represent the patriarch as having lived before that event.  He has
described him as one who was ignorant of it, and in such circumstances, and with such opinions, that he could not have failed to refer to
it, if he was believed to have lived after that event. It is equally pro-'
bable that Job lived before the destruction of Sodom and Gomorrah.
This event occurred in the vicinity of the country where he lived,
and he could not have been ignorant of it.  It was, moreover, a
case not less in point in the argument than the deliverance from
Egypt was; and it is not conceivable that a reference to so signal
a punishment on the wicked by the direct judgment of the Almiohty, would have been omitted in an argument of the nature of
that in this book.  It was the very point maintained by the friends
of Job, that God interposed by direct judgments to cut off the wicked;
and the world never fiurnished a more appropriate illustration of this
than had occurred in their own neighborhood, on the supposition
that the calamities of Job occurred after that event.
(4.) The same thing is apparent also from the absence of all allusion to the Jewish rites, manners, customs, religious ceremonies,
priesthood, festivals, fasts, Sabbaths, &c. There will be occasion in
another part of this Introduction (~ 4. iii.) to inquire how far there is
in fatc such a want of allusion to these things. All that isnow meant
is, that there is an obvious and striking want of such allusions as we
should expect to find made by one who lived at a later period, and
who was familiar with the customs and religious rites of' the Jews.
The plan of the poem, it may be admitted, indeed, did not demand
any firequent allusion to these customs and rites, and may be conceded
to be adverse to such an allusion, even if they were lknown; but it
is hardly conceivable that there should not have been some reference to them of more marked character than is now found.  Even
admitting that Job was a foreigner, and that the author meant to
preserve this impression distinctly, yet his residence could not have
been far from the confines of the Jewish people; and one who rnani.
fested such decided principles of piety towards God as he did, could
not but have had a strong sympathy with that people, and could not
but have referred to their rites in an argument so intimately pertaining to the government of JEHOVAH. The representation of Job, anld
the allusions in the book, are in all respects such as vwoluld occur on
the supposition that he lived before the peculiar Jewish polity was
instituted
(5.) The same thing is manifest from another circumstance. The
religion of Job is of the same kind which we find prevailing in the
time of Abraham, and before the institution of the Jewish system.
It is a religion of sacrifices, but without any officiating priest.Job himself presents the offering, as the head of the fami!ly, in be.




INTRODUCTION.                       XIX
half of his children and his friends. Ch. i. 5, xlii. 8.  There is no
priest appointed for this office; no temple, tabernacle, or sacred
place of any kind; no consecrated altar.  Now this is just the kind
of religion which we find prevailing among the patriarchs, until the
giving of the law on Mount Sinai; and hence it is natural to infer
that Job lived anterior to that event.  Thus we find Noah building
an altar to the Lord, and offering sacrifices, Gen. viii. f2; Abraham
offering a sacrifice himself in the same manner, Gen. xv 9-11,
comp. Gen. xii. 1-13; and this was undoubtedly the earliest frm of
religion.  Sacrifices were offered to God, and the father of a family
was the officiating priest.
These circumstances combined leave little doubt as to the time
when Job lived. They concur in fixing the period as not remote
fiom the age of Abraham, and there is no other period of history in
which they will be found to unite. No question of great importance, however, depends on settling this question; and these circumstances determine the time with sufficient accuracy for all that
is necessary, in an exposition of the book.
~ 4. The Author of the Book.
A question of more vital importance than those which have been
already considered, relates to the authorship of the book.  As the
name of the author is nowhere mentioned, either in the book itself
or elsewhere in the Bible, it is of course impossible to arrive at absolute certainty; and after all that has been written on it, it is still
and must be a point of mere conjecture.  Still the question, as it is
commonly discussed, opens a wide range of inquiry, and claims an
investigation. If the name of the author cannot be discovered with
certainty, it may be possible at least to decide with some degree of
probability at what period of the world it was committed to writing,
and perhaps with a degree of probability that may be sufficiently
satisfactory, by whom it was done.
The first inquiry that meets us in the investigation of this point
is, whether the whole book was composed by the same author, or
whether the historical parts were added by a later hand. The
slightest acquaintance with the book is sufficient to show, that there
are in it two essentially different kinds of style-the poetic and prosaic. The body of the work, ch. iii.-xlii. 1-6, is poetry; the other
portion, ch. i. ii. and xlii. 7-17 is prose. The genuineness of the
latter has been denied by many eminent critics, and particularly by
De Wette, who regard it as the addition of some later hand. Against
the prologue and the epilogue De Wette urges, " that the perfection of the work requires their rejection, because they solve the problem which is the subject of the discussion, by the idea. of trial




INT'RODUCTIOTN
and compensation; where-as it was the design of the author to solve
the question through the idea of entire submission on the part of
man to the wisdom  and power of God."  See Noyes, Intro. pp.
xxi. xxii.
To this objection it may be replied, (1.) That we are to learn the
view of the author only by all that he has presented to us. It may
have been a part of his plan to exhibit just this view —not to
present an abstract argument, but such an argument in connection
with a real case, and to make it more vivid by showing an actual
instance of calamity falling upon a pious man, and by a state of
remarkable prosperity succeeding it.  The presumption is, that the
author of the poem  designed to throw all the light possible on a
very obscure and dark subject; and in order to that, a statement of
the facts which preceded and followed the argument seems indispensable.  (2.) Without the statement in the conclusion of the
prosperity of Job after his trials, the argument of the book is
incomplete.  The main question is not solved.  God is introduced
in the latter chapters, not as solving by explicit statements the
questions that had given so much perplexity, but as showing the
duty of unqualified submission.  But when this is followed by the
historical statement of the return of Job to a state of prosperity,
of the long life which he afterwards enjoyed, and of the wealth
and happiness which attended him for nearly a century and a half,
the objections of his friends and his own difficulties are abundantly met, and the conclusion of the whole shows that God is not
regardless of his people, but that, though they pass through severe
trials, still they are the objects of his tender care.  (3.) Besides,
the prologue is necessary in order to understand the character, the
lanaguage, and the arguments of Job.  In the harsh and irreverent
speeches which he sometimes makes, in his fearful imprecations
in ch. iii. on the day of his birth, and in the outbreaks of impa.
tience which we meet with, it would be impossible for us to have
the sympathy for the sufferer which the author evidently desired
we should have, or to understand the depth- of his woes, unless
we had a view of his previous prosperity, and of the causes of his
trials, and unless we had the assurance that, he had been an eminently pious and upright man. As it is, we are prepared to sympathize with a sufferer of eminent rank, a man of previous wealth and
prosperity, and one who had been brought into these circurm.
stances for the very purpose of  trial.   We become at once
interested to know how human nature will act in such circum.
stances, nor does the interest ever flag.  Under these sudden and
accumulated trials, we admire, at first, the patience and resignatlon
of the sufferer; then, under the protracted and intolerable pressure,
we are not surprised to witness the outbreak of his feelings in ch. iii.;




INTRODUCTION.                        XX]
and then we watch with great interest and without weariness the
manner in which he meets the ingenious arguments of his " friends'
to prove that he had always been a hypoc.rite, and their cutting
taunts and reproaches.  It would be impossible to keep up this interest in the argument unless we were prepared for it by the historical statement in the introductory chapters.  It should be added,
that any supposition that these chapters are by a later hand, is entirely conjectural —no authority for any such belief being furnished by the ancient versions, MSS., or traditions.  These remarks,
however, do not forbid us to suppose, that, if the book were composed by Job himself, the last two verses in ch. xlii., containing an
account of his age and death, were added by a later hand-as the
account of the death of Moses (Deut. xxxiv.) must be supposed
not to be the work of Moses himself, but of some later inspired
writer.
If there is, therefore, reason to believe that the whole work, substantially as we have it now, was committed to writing by the same
hand, the question arises, whether there are any circumstances by
which it can be determined with probability who the author was.
On no question, almost, pertaining to sacred criticism, have there
been so many contradictory opinions as on this.  Lowth, Magee,
Prof. Lee, and many others, regard it as the work of Job himself.,ichtfoot and others ascribe it to Elihu; some of the Rabbinical
writers, as also Kennicott, Michaelis, Dathe, and Good, to Moses;
Luther, Grotius, and Doederlin, to Solomon; Umbreit and Noyes
to some writer who lived not far from  the period of the Jewish
captivity; Rosenmiiller, Spanheim, Reimar, Stauedlin, and C. F.
Richter, suppose that it was composed by some Hebrew writer
about the time of Solomon; Warburton regards it as the productioin
of Ezra; H-erder (Heb. Poetry, i. 110) supposes that it was writteli by some ancient Idumean, probably Job himself, and was obtained by David in his conquests over ldumea.  HTe supposes that
in the later writings of David he finds traces of his having imitated
the style of this ancient book.
It would be uninteresting and profitless to go into an examiiia.
tion of the reasons suggested by these respective authors for theil
various opinions.  Instead of this, I propose to state the leading
considerations which have occurred in the examination of the book
itself, and of the:reasons which have been suggested by these
various authors, which may enable us to form a probable opinion.
If the investigation shall result only in adding one more conjecture:o those already formed, still it will have the merit of stating about
all thwat seems to be of importance in enabling us to form an opinion
In the case.
I. The first circumlstance that would occur to one in estimating




Xxii                    INTRODUCTION.
the question about the authorship of the book, is the foreign cast
of the whole work —the fact that it differs firom the usual style of
the Hebrew  compositions.  The customs, allusions, figures of
speech, and modes of thought, to one who is famniliar with the
writings of the Hebrews, have a foreign air, and are such as evidently show that the speakers lived in some other country than
Judlea.  There is, indeed, a cornmon Oriental cast diffused over
the whole work, enough to distinguish it from  all the modes of
composition in the Occidental world; but there is, also, scarcely
less to distinguish it firom the compositions which we know had
their origin among the Hebrews.  The style of thought, and the
general cast of the book, is Arabian.  The allusions; the metaphors; the illustrations; the reference to historical events and to
prevailing customs, are not such as an Hebrew would make;
certainly not, unless in the very earliest periods of history, and before the character of the nation became so formed as to distinguish
it characteristically friom their brethren in the great family of the
East.  Arabian deserts; streams failing from  drought; wadys
filled in the winter and dry in the summer; moving hordes and caravans that come regularly to the same place for water; dwellings of'
tents easily plucked up and removed; the dry and stinted shrubbery
of the desert; the roaring of lions and other wild beasts; periodical
rains; trees planted on the verge of running streams; robbers and
plunderers that rise before day, and make their attack in the early
morning; the rights, authority, and obligation of the Goet, or
avenger of blood; the claims of hospit'ality; the formalities of' an
Arabic court of justice, are the images which are kept constantly
before the mnind.  Here the respect due to an Emir; the courtesy of
manners which prevails among the more elevated ranks in the
Arabic tribes; the profoulnd attention which listens to the close
while one is speaking, and which never interrupts hi m (Herder i.
81), so remarkable among well-bred Orientals at the present day,
appeai everywhere.  It is true, that many of these things may find
a resemblance in the undoubted Hebrew writings-for some of
them are the common characteristics of the Oriental people-but
still, no one can doubt that they abound in this book more than in
any other in the Bible, and that, as we shall see -more particularly
soon, they are unmixed as they are elsewhere, with what is indubi.
tably of Hebrew  origin.  In connection with this, it may be re.
marked that there are in the book an unusual number of words,
whose root is found now only in the Arabic, and which are used in
a sense not common in the Hebrew, but usual in the Arabic.  Of
this all will be convinced who, in interpreting the book, avail themselves of the light which Gesenius has thrown on numerous weords
from the Arabtic or who consult the Lexicon of Castell. or -who




IN'TRODUCTI(ON.
examine the Commentaries of Schultens and Lee.  ['hat more irXn
portance has been attached to this by many critics than facts will
warrant, no one can deny; but as little can it be denied that more
aid can be derived from the Arabic language in interpreting this
book, than in the exposition of any other part of the Bible.  On
this point Gesenius makes the following remarks: "Altogether
there is found in the book lmuch resemblance to the Arabic, or
which can be illustrated from the Arabic; but this is either Hebrew,
and pertains to the poetic diction, or it is at the same time
Ararnaish, and was borrowed by the poet from the Aramaan language, and appears here not as Arama an but as Arabic, Yet
there is not here proportionably more than in other poetic books
and portions of books.  It would be unjust to infer from this that
the author of this book had any immediate connection with Arabia,
or with Arabic literature."  Geschichte der. hebr. Sprache und
Schrift, S. 33.  The fact of the Arabic cast of the work is conceded by Gesenius in the above extract; the inferences in regard
to the connection of the book with Arabia and with Arabic literature which may be derived from  this, is to be determined from
other circumstances. Comp. Eichhorn, Einleitung, v. S. 163, fgg.
II. A second consideration that may enable us to determine the
question respecting the authorship of the book is, the fact that
there are in it numerous undoubted allusions to events which
occurred before the departure of the children of Israel from Egypt,
the giving of the law on Mount Sinai, and the establishment of the
Jewish institutions.  The point of this remark is, that if we shall
find such allusions, and also that there are no allusions to events
occurring after that period, this is a circumstance which may throw
some light on the authorship.  It will at least enable us to fix, with
some degree of accuracy, the time when the book was committed
to writing.  Now that there are manifest allusions to events occurring before that period, the following references will show.  Job x.
9, "Remember, I beseech thee, that thou hast made me as the
clay, and wilt thou bring me to dust again?"  Here there is an
allusion in almost so many words to the statements in Gen. ii. 7,
iii. 19, respecting the manner in which man was formed, —showing
that Job was familiar with the account of the creation of man
Job xxvii. 3, "All the while my breath is in me, and the spirit of
God is in my nostrils," Ch. xxxiii. 4, " The Spirit of' God hath made
me, and the breath of the Almighty hath given me life." Ch. xxxii.
S, " But there is a spirit in man, and the inspiration of the Almighty
giveth them understanding."  HI-ere there are undoubted allusions,
also, to the manner in which man was forned —(comp. Gen. ii. 7)allusions which show that the fcct must have been made known to
t.le speakers by tradition, since it is not such a fact as man would




X I V                 lNTRODIUCTI[O'N.o
readily arrive at by reasoning. The imbecility and weakness of
man also, are described in terms which imply an acquaintance with
the manner in which he was created.  " How much less in them
that dwell in houses of clay, whose foundation is in the dust, which
are crushed before the moth;" ch. iv. 19. In ch. xxxi. 33, there
is probably an allusion to the fact that Adam attempted to hide
himself from God when he had eaten the forbidden fruit. "If I
covered my transgressions as Adam."  For the reasons for supposing that this refers to Adam, see Notes on the verse. In ch. xxii.
15, 16, there is a manifest reference to the deluge. "' Hast thou
marked the old way wvhich wicked men have trodden? which
were cut down out of time, whose foundation was overflown
with a flood?"  See the Notes on that passage. In connection
with this we may refer also to the fact that the description of the
anodes of worship, and the views of religion, found in this book,
show an acquaintance with the form in which worship was offered
to God before the Exode from Egypt. They are of precisely such
a character as we find in the time of Abel, Noah, and Abraham.
These events are not such as would occur to one who was not
familiar with the historical facts recorded in the first part of the
book of Genesis.  They are not such as would result from a train
of reasoning, but could only be derived from the knowledge of
those events which would be spread over the East at that early
period of the world. They demonstrate that the work was composed by one who had had an opportunity to become acquainted
with what is now recorded as the Mosaic history of the creation,
and of the early events of the world.
II}. There are no such allusions to events occurring after the
Exode from Egypt, and the establishment of the Jewish institutions.
As this is a point of great importance in determining the question
respecting the authorship of the book, and as it has been confidently asserted that there are such allusions, and as they have been
made the basis of an argument to prove that the book had an origin
as late as Solomon or even as Ezra, it is of importance to examine
this point with attention. The point is, that there are no such
allusions as a Hebrew would make after the Exode; or in other
words, there is nothing in the book itself which would lead us to
conclude that it was composed after the departure from Egypt.
A few remarks will show the truth and the bearing of this observea
tion.
The Hebrew writers were remarkable above most others tor
allusions to the events of their own history. The dealings of God
with their nation had been so peculiar, and they were so much
imbued with the conviction that the events of their own history
fulrnished proofs of the divine favor towards their nation, that we




INTR)ODIUCTI VN.                   XS X
find in their writings a constant reference to what had happened to
them  as a people.  Particularly the deliverance firom  Egypt, the
passage of the Red Sea, the giving of the law on Sinai, the journey
in the wilderness, the conquest of the land of Canaan, and the
destruction of their enemies, constituted an unfailing depository of
argument and illustration for their writers in all ages.  All their
poetry written subsequent to these events, abounds with allusions to
them.  Their. prophets refer to them  for topics of solemn appeal
to the nation; and the reimembrance of these things warms the
heart of piety, and animates the song of praise in the templeservice.  Under the sufferings of the' captivity,' they are cheered
by the fact that God delivered them  once from much more galling
oppression; and in the times of freedom, their liberty is made
sweet by the memory of what their fathers suffered in the'house
of bondage.'
Now it is as undeniable as it is remartkable, that in the book of
Job there are no such allusions to these events as a Hebrew would
make.  There is no allusion to Moses; no indisputable reference
to their bondage in Egypt, to tihe oppressive acts of Pharaohl to
the destruction of his army in the Red Sea, to the rescue (of the
children of Israel, to the giving of the law on Mi.ount Sinai, to the
perils of the wilderness, to their final settlement in the pomiised
land.  There is no reference to the tabernacle, to the ark, to the
tables of the law, to the institution and the functions of the priesthood, to the cities of refuge, or to the peculiar religious rites of the
IHebrew people.  There is none to the theocracy, to the days of
solemn convocation, to the great national festivals, or to the names
of the Jewish tribes.  There is none to the peculiar judicial laws
of the H-ebrews, and none to the administration of justice but such
as we should find in the early patriarchal times.
These omissions are the more remarkable, as has been already
observed, because many of these events would have furnished the
most apposite illustrations of the points maintained by the different
speakers of any which had ever occurred in history.  Nothing
could have been more in point, on numerous occasions in conducting the argument, than the destruction of Pharaoh, the deliverance
and protection of the people of God, the care evinced for them in
the wilderness, and the overthrow of their enemies in the promised
land.  So obvious do these considerations appear, that they seem
to settle the question on one point in regard to the authorship of
the book, and to show that it could not have been composed by a
Hebrew after the Exode.  For several additional arguments to
prove that the book was written before the Exode, see Eichhorn,
Einleit. ~ 641.  As, however, notwithstanding these facts, it has
been held by some respectable critics-as Rosenmtller, Umbreit,




XXVi                    INTRODUCTION.
Warburton, and others-that it was composed as late as the time
of Solomon, or even the captivity, it is important to inquire in what
way it is proposed to set this argument aside, and by what considerations they propose to defend its composition at a later date than
the Exode.  They are, briefly, the following.
(1.) One is, that the very design of the poem, whenever it was
composed, required that there should be no such allusion. The
scene, it is said, is laid, not in Palestine, but in a foreign country;
the time supposed is that of the patriarchs, and before the Exode;
the characters are not Hebrew, but are Arabian or Idumean, and
the very purpose of the author required that there should be no
allusion to the peculiar history or customs of the Hebrews.  The
same thing, it is said, occurred which would in the composition of
a poem or romance now in which the scene is laid in a foreign
land, or in the time of the Crusades or the Caesars.  We should
expect that the characters. the costume, the habits of that fbreign
country or those distant times, would be carefully observed.  "As
they [the characters and the author of the work] were Arabians
who had nothing to do with the institutions of Moses, it is plain
that a writer of genius would not have been guilty of the absurdity
of putting the sentiments of a Jew into the mouth of an Arabian,
at least so far as relates to such tangible matters as institutions,
positive laws, ceremonies, and history. The author has manifested
abundant evidence of genius and skill in the structure and execution of the work, to account for his not having given to Arabians
the obvious peculiarities of Hebrews who lived under the institutions of Moses, at whatever period it may have been written.  Even
if the characters of the book had been Hebrews, the argument
under consideration would not have been perfectly conclusive; for,
from the nature of the subject, we might have expected as little in
it that was Levitical or grossly Jewish, as in the Book of Proverbs
or Ecclesiastes."   Noyes, Intro. p. xxviii.  This supposition
assumes that the work was written in a later age than that of Moses.
It furnishes no evidlence, however, that it was so written.  It can
only furnish evidence that the author had genius and skill so to
throw himself back into a distant age and into a foreign land, as
completely to conceal his own peculiarity of country or time, and
to represent characters as living and actingc in the supposed country and period, without betraying his own.  So far as the question
about the author, and the time when the work was composed, is
concerned, the fact here admitted, that there are no allusions to
events after the Exode, is quite as strong certainly in favor of the
supposition that it was composed before as after that event. There
are still some difficulties on the supposition that it was written by
a Hebrew of a later age. who designedly meant to give it an Arabic




INTRODUCTION.                    xxvhi
dress, and to make no allusion to any thing in the institutions and
history of his own country that would betray its authorship. One
is, the.intrinsic difficulty ofi' doing this. It requires rare genius for an
author so to throw himself into past ages, as to leave nothing that
shall betray his own times and country.  We are never so betrayed
as to imagine that Shakspeare lived in the time of Coriolanus or
of Caesar; that Johnson lived in the time and the country of Rasselas; or that Scott lived in the times of the Crusaders.  Instances
have been found, it is admitted, where the concealment has been
effectual, but they have been exceedingly rare.  Another objection
to this view is, that such a work would have been peculiarly
impracticable for a Hebrew, who of all men would have been most
likely to betray his time and country. The cast of the poem is
highly philosophical.  The argument is in many places exceedingly
abstruse.  The appeal is to close and long observation; to the
recorded experience of their ancestors; to the observed effects of
divine judgments on the world. A Ilebrew in such circumstances
would have appealed to the authority of God; he would have
referred to the terrible sanctions of the law rather than to cold and
abstract reasoning; and he could hardly have refrained from
sorne allusion to the events of his own history that bore so palpably
on the case. It may be doubted, also, whether any Hebrew ever
had such versatility of genius and character as to divest himself
wholly of the proper costume of his country, and to appear throughout as an Arabic Emir, and so as never in a long argument to
express any thing but such as became the assumed character of the
rbreigner.  It should be remembered, also, that the language which
is used in this poem is different from that which prevailed in the
time of Solomon and the captivity. It has an antique cast.  It
abounds in words which do not elsewhere occur, and whose roots
are now to be found only in the Arabic. It has much of the peculiarities of a strongly marked dialect-and would require all the
art necessary to keep up the spirit of an ancient dialect.  Yet in
the whole range of literature there are not probably half a dozen
instances where such an expedient as this has been resorted tou here a writer has made use of a foreign or an antique dialect for
the purpose of giving to the production of his pen an air of antiquity.
Aristophanes and the tragedians, indeed, sometimes introduce persons speaking the dialects of parts of Greece different from that in
which they had been brought up (Lee), and the same is occasionally true of Shakspeare; but except in the case of Chatterton,
scarcely one has occurred where the device has been continued
through a production of any considerable length.  There is a moral
certainty that a Hebrew would not attempt it.
(2.) A second objection to the supposition that the work was




X s Viii                I NTtr IN OID)UCTION.
composed before the Exode, or argument that it was composed by
a Hecbrew who lived at a much later pericd of the world, is derived
from the supposed allusions to the historical events connected with
the Jewish people, and to the peculiar institutions of Moses.  It is
not maintained that there is any direct mention of those events or
those institutions, but that the author has undesignedly' betrayed'
himself by the use of certain words and phrases such as no one
would employ but a Hebrew.  This argument may be seen at
length in Warburton's Divine Legation of Moses, vol. v. pp. 3tf6319, and a full examination of it may )be seen in Peter's Critical
Dissertation on the Book of Job, pp. 2~2-26. All that can be done
here is to make a very brief reference to the argument.  Even the
advocates for the opinion that the book was composed after the
Exode, have generally admitted that the passages referred to contribute little to the support of the opinion.  The passages referred to
by Warburton are the following: (1.) The alltsion to the calanlities whichi the wliclccdness of p])arents bring.s u21on their childr'en.
" He that speaketh flattery to his firiends, even the eyes of his
children shall fail." Ch. xvii. 5.  " God layethl up his iniquity for
his children; he rewardeth him, and they shall lknow it." Ch. xxi.
19. Here it is supposed there is a reference to the principle laid down
in the Hebrew Scriptures as a part of the divine administration,
that the iniquities of the fathers should be visited upon their children.  But it is not necessary to suppose that there was any par.
ticular acquaintance with the laws of Moses, to understand this
Observation of the actual course of events would have suggested
all that is alleged in the book of Job on this point.  The poverty,
disease, and disgrace which the vicious entail on their off-pring in
every land, would have furnished to a careful observer all the facts
necessary to  suggest this remark.  The  opinion that children
suffer as a consequence of the sins of wicked parents was common
all over the world.  Thus in a verse of Theocritus, delivered as a
sort of oracle from Jupiter, _idyll. 26:
EbIco,'1q'o 7rcStlt.o'o',&.o)'.a, tmo'o/''l.      of.'Good things happen to children of the pious, but not to those of
the irreligious.' (2.) Allusion to the fact that iclolatry is anz offenie
agcainst the state, and is to be punished by the civil magistrate.
"This also [idolatry] were an iniquity to be punished by tlhe
judge; for I should have denied the God that is above." Ch. xxxi.
28.  This is supposed to be such a sentiment as a Hebrew  only
would have employed, as derived fiom his peculiar institutions,
where idolatry was an offence against the state, and was made a
capital crime.  But there is not the least evidence that in the
patriarchal times, and in the country where Job lived, idolatrous




INT'RODUCTION.                         xXiX
worship might no(t be regarded as a civil offlnce; and whether it
were so or not, there is no reason for surprise that a man who had
a profound veneration for God, and for the honor due to his name,
such as Job had, should express the sentiment, that the worship of
the sun and moon wvs a heinous offence, and that pure religion
was of so much imrportance that a violation of its principles ought
to be regarded as a crime against society. (3.) AlIusiolls to cc2rtai
PITlRAsjs, sChi as ot.ly ta IleIbrcw  wvoutld  use, anZd which would be
l-ioyd]rc     only ( c/l  t  latcc' pe[riod of the worldl thtan the E.'od!e.  Such
phlrases are referred to as tile folloIvingo   " He shall not see tile
rivers, the floods, the brooks of thoney and  butter." Ch. xx. 17.
"leceive,  I pray  thee, the lavo from  his mouth, allld lay up his
words in thine heart."'Ch xxii. c22.  "O that I were as I was in
the days of my youth, wheri the secret of God was upon my tabernacle." Ch. xxix. 4-.  It is mailntained that these are manifest allusions to facts referred to in the books of lMoses:  that the first
refers to the common description of the Holy Land; the second, to
the givinor of the l:aw  on Sinai; and the third, to the dwelling of
the S/inciCtzh, or visihble symbol of God, on the tabernacle. To this
we may reply, that the first is such commnon klanguage as was used in
the East to denote plenty or abundance, and is manifestly a proverbial expression.  It is used by Pinidar, hem. iE/. 7'; and is common in the Airabi; writers.  The second is only such general languaue as any one would use who should exhort another to be attentive
to the law of God, and has in it manifestly no particular allusion to
the method in which the lavw was given on Sinai.  And the third
can be shown to have no special reference to the Shekinah or
cloud of glory as resting on the tabernacle, nor is it such l m nguage
as a IHebrew would  employ in speakingo of it.  That cloud is nowhere in the Scripture called' the secret of God,' and the fair meaninig of the phrase is, that Gild came into his dwelling  as a friend
and counsellor, and admitted  him  faimiliarly to conimmunion with
him.  See Notes on ch. xxix. 4.  It w'xs one of the privileges, Job
says, of his earlier life that he'could reg'ard himself as the fi iend
of God, and that hle had clear',iews of his plans and  purposes.
Nvr, tlhose viewvs wvere withheld, and he wxvs left to d rlness and
solitude.  (5.),fpposccd allusions to the nairlazous Vhistory of tlhe
Jv.is,?rople.   " Which cornmandeth the sun, and it riseth not,
and sealeth up the stars." Cha. ix. 7.  Here it is supposed there is
allusion to the mitracle performled by Joshua in com allnding  the
sun  n'ld Inmo,)n to stand still.  But assuredly there is no necessity
fo;r supposiu:l  tlh:t there is a reference to any thin:'n miracululls.
The ide'. is, tlh-t Gold hs hl?-. er to catuse tile sun, the moon,  and
the stars to shine or no,1t, as he pleases.  tie can obscure thema by
clouds, or he can blot theim out altogether. Besides. in the account




XXX                    INTRODUCTI ON,
of the miracle performed at the commiand of Joshua, there is no
allusion to the stars.  " tie divideth the sea with his power, and
by his understanding he smiteth through the proud." Ch. xxvi. 12.
lhere it is supposed there is an allusion to the passage of the Isra,
elites through  the  Red  Sea.  But the language  does not
necessarily demand this interpretation, nor will it admit of it. The
word improperly rendered'divideth,' means to awe, to cause to
cower, or tremble, and then to be calm or still, and is descriptive
of the power which God has over a tempest.  See Notes on the
verse.  There is not the slightest evidence that there is any allusion
to the passage through the Red Sea.   " He taketh away the
heart of the chief of the people of the earth, and causeth them to
wander in the wilderness where there is no way." Ch. xii. 24.
" Who can doubt," says Warburton, " but that these words alluded
to the wandering of the Israelites forty years in the wilderness, as
a punishment for their cowardice and diffidence in God's promises?" But there is no necessary reference to this.  Job is speaking of the control which God has over the nations.  He has power
to frustrate all their counsels, and to defeat all their plans.  He
can confound all the purposes of their princes, and throw their
affairs into inextricable confusion.  In the original, moreover, the
word does not necessarily imply a' wilderness' or desert.  The
word is I1;, a word used in Gen. i. 2, to denote enmjptiness, oi
chaos, and may here refer to the confusion of their counsels and
plans; or if it refer to a desert, the allusion is of a general character, meaning that God had power to drive the people fiom their
fixed habitations, and to make them wanderers on the face of the
earth.  "I will show thee; hear me; and what I have seen will I
declare; which wise men have told from their fathers, and have
not hid it." Ch.'xv. 17, 1S.  "The very way," says Warburton,
" in which Moses directs the Israelites to preserve the memory of
the miraculous works of God."  And the very way, also, it may
be replied, in which all ancient history, and all the ancient wisdom
from the beginning of the world, was transmitted to posterity.
There was no other method of preserving the record of past transactions, but by transmitting the memory of them  from father to
son; and this was and is, in fact, the method of doing it all over
the East.  It was by no means confined to the Israelites.  "Unto
whom alone the earth was given, AND NO STRANGER PASSED AMONGST
TIEM." Ch. xv. 19. " A circumstance," says Warburton," agreeing
to no people whatever but to the Israelites settled in Canaan." But
there is no necessary allusion here to the Israelites. Eliphaz is speaking of the golden age of his country; of the happy and pure times
when his ancestors dwelt in the land without being corrupted by
the intermingling of foreigners.  He says that he will state the




INTRODUCTION.                     XAmX!
result of their wisdom and observation in those pure and happy
days, before it could be pretended that their views were corrupted
by any foreign admixture See the Notes on the passage.  These
passages are the strongest instances of what has been adduced
to show that in the book of Job there are allusions to the customs
and opinions of the Jews after the Exode from Egypt. It would
be tedious and unprofitable to go into a particular examination of
all those which are referred to by Bishop Warburton. The remark
may be made of thern all, that they are of so general a character, and
that they apply so much to the prevailing mlanners and customs of
the East, that there is no reason for supposing that there is a special reference to the Hebrews. The remaining passages referred
to, are ch. xxii. 6, xxiv. 7 9, 10, xxxiii. 17, seq., xxxiv. 20, xxxvi.
7-12, and xxxvii. 13. A full examination of these may be seen in
Peter's Critical Dissertation, pp. 32-36.
(3.) A third objection to the supposition that the book was composed before the time of the Exode, is derived fiom the use of
the word JEHOVAH. This word occurs several times in the historical part of the book (ch. i. 6, 7, 8, 9, 12, 21, ii. 1, 2, 3, 4, 6, xlii. 1,
10, 12), and a few times in the body of the poem.  The objection
is founded on what Gcd says to Moses, Ex. vi. 3   " And I appeared
unto Abraham, unto Isaac, and unto Jacob, by the name of God
Almighty; but by my name JEIIHOVAH was I not known to them."
At the burning bush, when he appeared to Moses, he solemnly
assumed this name, and directed him to announce him as'I anm
that I am,' or as JEHOVAH. From this it is inferred that, as the
name occurs in the book of Job, that book must have been composed subsequently to the time when God appeared to Moses. But
this conclusion does not follow, for the following reasons (1.) It
might be true that God was not known to' Abraham, Isaac, and
Jacob' by this name, and still the name might have been used by
others to designate him.  (2.) The name JEHovAHn was actually
used before this by God himself and by others. Gen. ii. 7, S, 9, 15,
16, 18, 19, 21, iii. 9, et al. xii. 1, 4, 7, 8, 17, xiii. 10, 13, 14, xv.
6, 18, xvi. 9, 10, 13, 13    shape al.  If the argument from this, therefore, be valid to prove that the book of Job was not composed before
the Exode, it will demonstrate that the book of Genesis was also
a subsequent production.  (3.) But the whole argument is based
on a misapprehension of Ex. vi. 3. The meaning of that passage,
since the name JEHOVAH was known to the patriarchs, must be (a)
that it was not by this name that he had promulgated his existence,
or was publicly and solemnly known.  It was a name used in common with other names by them, but which he had in no special
way appropriated to himself, or to which he had affixed no special
sacredness. The name which he had himself more commonly




XXXii 1                    TRODUCT oN.
employed xv as another.  Thus when he appeLared to Abrahain and
made himself known, lie said, "I am the ALAIGciITY GOD; walk
before me, and be thou perfect." Gen. xvii. 1.  So he appeared
to Jacob: "I am GOD ALMIGHITY; be fruitful and multiply." Gen.
xxxv II..   omp.  Gen. xxviii. 3, xliii. 14   (b) At the bush (Ex.
iii. vi. 3), God publicly and solemnly assumed the name JEHOVA-H.
lIe affixed to it a peculiar sacredness.  He explained its meaning,
Ex. iii. 14.  H:e said it was the name by which he intended peculiarly to be known as the God of his people.  He invested it with
a solemn sacredness, as that by which he chose ever afterwards to
be known among his people as their God.  Other nations had their
divinities with different names; the God of the children of Israel
was to be known by the peculiar and sacred name JEHOVAII.  But
this solemn assumption of the name is by no means inconsistent
with the supposition that he might have used it before, or that it
might have been used before ill the composition of the book of Job.
(4.) A  fourth objection to the supposition that the book was
composed before the time of the Exode, is, that the name Satan,
which occurs in this bool, was not known to the Hebrews at so
early a date, and that in fact it occurs as a proper name only at a
late period of their history.  See Warburton's Divine Legation,
vol. v. 353, seq.  In reply to this it may be observed, (1.) that the
doctrine of the existence of an evil spirit of the character ascribed
in this book to Satan, Nwas early 1known to the Hebrews.  It was
known in the time of Ahab, when, it is said, the Lord had put a
lying spirit in the mouth of the prophets, (  Kings xxii. 22, 23,) and
the belief of such an evil spirit must have been early prevalent to
explain in any tolerable way the history of the fall.  On the meaning of the word, see Notes on ch. i. 6.  (2.) The word Skatan
early occurs in history in the sense of an adversary or accuser, and
it was natural to transfer this word to the great adversary.  See
N'um. xxxii. 22.  In Zech. iii. 1, 2, it is used in the same sense as
in Job, to denote the great adversary of God appearing before him.
See Notes on ch. i. 6.  Here Satan is introduced as a being whose
name and character were well known.  (3.) It is admitted by
Warburton himself (p. 355), that the notion of " an evil Demon,"
or a " Fury," was a common opinion among the heathen, even in
early ages, though he says it was not admitted among the HIebrews
until a late period of their history.  But if it prevailed among
the heathen, it is possible that the samle sentiment might have been
understood in Arabia, and that this might at a very early period
have been incorporated into the book of Job.  See this whole subject examined in Peters' Critical Dissertation, pp. 80-92.  I confess, however, that the answers which Peters and Magee (pp. 322,
323) give to this objection. are net perfectly satisfactory; and thal




I NTROD UCTION.                    XXXIil
he objection here urged against the composition of the book bafore
the LExc.de, is the nmost fircible of all those which I have seen.  A
more thorough investigation of the /istor' of the opinions respectlIg a presiding evil being than I have had access to, seems to be
necessary to a full removal of the difficulty.  The real difficulty is,
not that no such being is elsewvhere referred to in the Scriptures;
not that his existence is imnprolbable or absurd —for the existence of
Satan is no ore(1e imiiprobable  in itself than that of Nero, Tiberius,
Richard III., Alexanlder  VI., or Cmsar Borgia, than either of whom
lie is not much worse; and not that there are no traces of hinm in
the early account in the Bible;-but it is, that while in the Scriptures we have, up to the timre of the Exode, and indeed long after,
only obscure intimlations cf his existence and character-without
any particular designation of his attributes, and without any natme
being given to him, in the book of Job he appears wit/h a name
apparently in conmmon use; with a definitely formed character;
in the full maturity of his plans-a. being evidently as well defined
as the Satan in the latest periods of the Jewish history.  I confess
myself unable to account for this, but still do not perceive that there
is any impossibility in supposing that this maturity of view in regard
to the evil principle might have prevailed in the country of Job at
this early period, though no occasion occurred for its statement in
the corresponding part of the Jewish history.  There i   may have
been such  a prevalent belief amlong the patriarchs, though in the
brief records of their opinions and lives no occasion occurred for
a record of their belief.
(5.) A fifth objection has been derived fiom the fact that in the
book of Job there is a strong resemblance to many passages in tle
Psalms, and in the book of Proverbs, fronl which it is inferred that
it was coImposed subsequently to those books.  Rosenmltiller, who
has particularly  urged  this objection, appeals to the following
instances of resemblance.  Ps. cvii. 40, corn. with Job xii. 21, 24;
Ps. cvii. 42, Job v. 16; Ps. xxii. 19, cxlvii. 8, Job v. 10; Ps. xxxvii.
6, cxlvii. 9, Job xxxviii. 41; Prov. viii. 11, Job xxviii. 12; Prov.
i. 7, Job xxviii. 8; Prov. xv. 11, Job xxvi. 6; Prov. xxvi. 6, Job
xv. 16, xxxiv. 7; Prov. viii. 28, 29, Job xxviii. 25; Prov. xviii. 28,
Job xiii. 5; Prov. ii. IS, xxi. 16, Job xxvi. 5; Prov. xxviii. 8, Job
xxvii. 16, 17; Prov. xvi. 18, xviii. 12, xxix. 23, Job xxii. 29;
Prov. viii. 26-29, xxx. 4, Job xxxviii. 4-8; Prov. x. 7, Job xx. 7.
It is unnecessary to go into an examination of these passages, or to
attempt to disprove their similarity.  There can be no doubt of
their very strong resemblance, but still the question is fairly open,
which of these books was first composed, and( which, if one has
borrowed from another, was the original fountain.  Warburton has
llmself well remarked, that "if the sacred writers must needs have




XXXiv                  INTRODUCTION.
borrowed trite moral sentences from one another, it may be as
fairly said that the authors of the Psalms borrowed from the boolk
of Job, as that the author of Job borrowed firom the book of
Psalms." Works. vol. v. 320. The supposition that the book of
Job was first composed will meet the whole difficulty, so far as one was
derived from  the other.  It should be added, also, that many ot
these sentiments consist of the common maxims that must have
prevailed among a people accustomed to close observation, and
habituated to expressing their views in a proverbial form.
I have now noticed at length all the objections which have been
urged, which seem to me to have any force, against the supposition
that the book of Job was composed before the Exode from Egypt,
and have stated the arguments which lead to the supposition that
it had so early an origin. The considerations suggested are such
as seem to me to leave no rational doubt that the work was com~
posed before the departure from Egypt. The train of thought pursued, therefore, if conclusive, will remove the necessity of all further
inquiry into the opinion of Luther, Grotius, and Doederlin,: that
Solomon was the author; of Umbreit and Noyes, that it was composed by some unknown writer about the period of the captivity;
of Warburton, that it was the production of Ezra  and of Rosenminler, Spanheim, Reimer, Staeudlin, and Richter, that it was
composed by some Hebrew writer about the time of Solomon.  It
remains then to inquire whether there are any circumstances which
can lead us to determine with any degree of probability who was
the author. This inquiry leads us,
IV. In the fourth place, to remark that there are no sufficient
indications that the work was composed by Elihu.  The opinion
that lie was the author was held, among others, by Lightfoot. But,
independently of the want of any positive evidence which would
lead to such a conclusion, there are objections to this opinion whic.h
render it in the highest degree improbable.  They are found in
the argument of Elihu himself.  He advances, indeed, with great
modesty, but still with extraordinary pretensions to wisdom.  Ile
lays claim to direct inspiration, and professes to be able to throw
such light on the whole of the perplexed subject as to end the debate.  But in the course of his addresses, he introduces but one
single idea on the point under discussion which had not been dwelt
on at length by the speakers before.  That idea is, that afflictions
are designed, not to demonstrate that the sufferer was eminently
guilty, as the friends of Job held, but that they might be intended
for the benefit of the sufferer himself, and might, therefore, be consistent with true piety. This idea he places in a variety of attitudes; illustrates it with great beauty, and enforces it with great
power on the attention of Job   Comp. Notes on ch. xxxiii. 14-30;




NTRODU CTION-.                 XXXV
xxiv. 31, 32, xxxv. 10-15. xxxvi. 7-16. But in his speeches
Elihu shows no such extraordinary ability as to lead us to suppose
that he was the author of the work.  He does not appear to have
understood the design of the trials that came upon Job; he gives
no satisfactory solution of the causes of affliction; he abounds in
repetition; his observation of the course of events had been evidently much less profound than that of Eliphaz, and his knowledge
of nature was much less extensive than that of Job and the other
speakers; and lie was evidently as much in the dark in the great
question which is discussed throughout the book as the other
speakers were.  Besides, as Prof. Lee has remarked (p. 44), the
belief that Elihu wrote the book is inconsistent with the supposition that the first two chapters and the last chapter were written
by the same author who composed the body of the work. He who
wrote these chapters manifestly " saw through the whole affair,"
and understood the reasons why these trials came upon the patriarch.  Those reasons would have been suggested by Elihu in
his speech, if he had known them.
V. The supposition that Job himself was the author of the book,
though it may have been slightly modified by some one subsequently,
will meet all the circumstances of the case. This will agree with
its foreign cast and character; with the use of the Arabic words
now unknown in Hebrew; with the allusions to the nomadic habits
of the times, and to themodes of living, and to the illustrations
drawn from sandy plains and deserts; with the statements about
the simple modes of worship prevailing, and the notice of the
sciences and the arts (see Intro. ~ 8), and with the absence of
all allusion to the Exode, the giving of the law, and the peculiar
customs and institutions of the Hebrews.  In addition to these
general considerations for supposing that Job was the author of
the work, the following suggestions may serve to show that this
opinion is attended with the highest degree of probability. (1.) Job
lived after his calamities an hundred and forty years, affording ample
leisure to make the record of his trials.  (2.) The art of making
books was known in his time, and by the patriarch himself, ch. xix.
23, 24, xxxi. 35. In whatever way it was done, whether by engraving on stone or lead, or by the use of more perishable materials,
he was not ignorant of the art of making a record of thoughts to
be preserved and transmitted to future times.  Understanding this
art, and having abundant leisure, it is scarcely to be conceived, that
he would have failed to make a record of what had occurred during
his own remarkable trials. (3.) The whole account was one that
would furnish important lessons to mankind, and it is.hardly
probable that a man who had passed through so unusual a scene
would be willing that the recollection of it should be intrusted to




XXxvi                  INTRODUCTION.
uncertain tradition.  Tlie strongest ariig:. 1nts which human ingenuity could invent, had been urged cnl beth sides of a great question pertaining to the divine administration; a case of a strongly
marked character had happened, similar to what is constantly
occurring in the world, in which similar perplexing and embarrassing questions would arise; God had come forth to inculcate the
duty of man in this case, and had furnished instruction that would
be invaluable in all similar instances; and the result of the whole
trial had been such as to furnish the strongest proof that, however
the righteous are afflicted, their sufferings are not proof that they
are deceivers or hypocrites.  (4.) Tilhe record of his own imperfections and failures is just such as we should expect from Job, on
the supposition that he was the author of the book.  Nothing is
concealed.  There is the most fair and full statement of his impatience, his murmuring, his irreverence, and of the rebuke which
he received of the Almighty. Thus Moses, too, records his own
failings, and, throughout the Scriptures, the sacred writers nevei
attempt to conceal their own infirmities and faults. (5.) Job has
shown in his own speeches that lie was abundantly able to compose the book.  In every thing lie goes immeasurably beyond all
the other speakers, except God; and he who was competent, in
trials so severe as his were, to give utterance to the lofty eloquence,
the argument, and the poetry now found in his speeches, was not
incompetent to make a record of them in the long period of health
irld prosperity which he subsequently enjoyed. Every circumstance,
therefore, seems to me to render it probable that Job was tile compiler, or perhaps we should rather say, the Editor of this remarkable book, with the exception of the record which is made of his
own age and death.  The speeches wvere undoubtedly made substantially as they are recorded, and.the workl of the author was to
collect and edit those speeches, to record his own and that of the
Almighty, and to furnish to the whole the proper historical notices,
that the argument might be properly understood.
VI. But one other supposition seems necessary to meet all the
questions which have been raised in regard to the origin of the
work.  It is, that Moses adopted it and published it among the
Hebrews as a part of divine revelation, and intrusted it to them,
with his own writings, to be transmitted to future times.  Several
circumstances contribute to render this probable.  (1.) Moses
spent forty years in various parts of Arabia, mostly in the neigh..
borhood of Horeb; and in a country where, if such a work had
been in existence, it would be likely to be known. ( H.) His talents
and previous training at the court of Pharaoh were such as would
make him likely to look with interest on any literary document; on
any work expressive of the customs, arts, sciences and religion ol




INTRODUCTION.                  XX XVuI
another land; and especially on any thing having the stamp of
uncommon genius.  (3.) The work was eminently adapted to be
useful to his own countrymen, and could be employed to great
advantage in the enterprise which lie undertook of delivering them
from bondage.  It contained an extended examination of the great
question which could not but come before their minds-why the
people of God were subjected to calamities; it inculcated the
necessity of submission without murmuring, under the severest
trials; and it showed that God was the friend of his people, though
they were long afflicted, and would ultimately bestow upon them
abundant prosperity.  There is every probability, therefore, that if
Moses found such a book in existence, he would have adopted it
as an important auxiliary in accomplishing the great work to which
he was called. It may be added (4.), that there is every reason to
think that Moses was not himself the author of it. This opinion
rests on such considerations as these: (a) The style is not that of
Moses. It has more allusion to proverbs, and maxims, and prevailing views of science, than occur in his poetic writings. See
Lowth, Praw. Hebr. xxxii, Michaelis, Nat. et Epim. p  1S6, as
quoted by Magie, p. 328, and Herder, Heb. Poetry, vol. i. pp. 108,
109. (b) Moses in his poetry almost invariably used the word JxnoVAil as the name of God, rarely that of the Almighty ( S?, Shladdai);
in Job, the word JEHOVAH rarely occurs in the body of the poem,
some other name for the Deity being almost uniformly employed
(c) In the book of Job there are numerous instances of words,
the roots of which are now obsolete, or which are found only:n
the Arabic or Chaldee. See Prof. Lee, Intro. p. 50. (d) The
allusions to Arabic customs, opinions, and manners, are not such
as would have been likely to be familiar to the mind of Moses. All
that he could have learnt of them  would have been what he
acquired, when over forty years of age, in keeping the flocks of his
father-in-law Jethro; and though it might be said with plausibility
that the forty years which he spent with him might have made him
familiar with the habits of Arabia, still, in a poem of this length,
we should have expected that these would not have been the only
allusions. The most vivid and permanent impressions on the mind
are those made in youth; and on the mind of Moses, those impressions had been received in Egypt. If the work had been composed
by him we should, therefore, have expected that there would have
been frequent allusions that would have betrayed its Egyptian origin. But of these there are none, or if there are any which have
such an origin, they are such as might have been readily learned
from the common reports of travellers.  But with all that pertained
to the desert, to the keeping of flocks and herds, to the nomadic
mode of life, to the poor and needy wanderers there, to the meth



XXXVill               INTCRI)DUCT'ION.
ods of plunder and robbery, the author of the poem shows himself
to be perfectly familiar.  It seems to me, therefore, that by this
train of remarks, we are conducted to a conclusion attended with
as much certainty as can be hoped for in the nature of the case,
that the work was composed by Job himself in the period of rest
and prosperity which succeeded his trials, and came to the knowledge of Moses during his residence in Arabia, and was adopted
by him  to represent to the Hebrews, in their trials, the duty
of submission to the will of God, and to furnish the assurance that
he would yet appear to crown with abundant blessing's his own peo.
ple, however much they might be aficted.
~ 5. The character and the design of the book.
It has long been a question which has excited much interest
among those who have written on this book, what is the nature of
the poem? That the body of the work is poetic, admits of no
doubt; and an attempt was early made to determine the department
of poetry to which it belonged. With some, it has been regarded
as a regular drama; with others, as an epic poem; and laborious
efforts have been made to show, that in its form, spirit, and arrangement, it comes within the limits usually assigned to these kinds of
composition.  But it cannot be doubted that undue importance
has been attached to this question; nor can it be any more doubted that it cannot fairly be classed with either.  It stands by itself
-a poem, framed without reference to the Grecian rules of art;
composed and published long before the laws of composition were
reduced to order, and having, in fact, the characteristics of neither
the epic nor the drama.  There is nothing that bears an exact resemblance to it in Grecian, in Roman, or in modern literature.  As
a composition, it has little that resembles the Iliad, the LEneid, the
Jerusalem  Delivered, or the Paradise Lost.  The design of the
author was not to excite interest in the fortunes of the principal
person or hero of the poem, nor to exhibit characteristic traits in
the other personages introduced, nor to conduct a regular action
to a determined and important result-as in an epic poem. As
little can it be regarded as a regular drama.  In its dialogue, indeed, and in the tragic interest which encompasses the character
of Job, it has some resemblance to the drama; but this resemblance
is incidental to the purpose of the author, and not a part of his
main design.  "If the word" [drama], says Eichhorn, Einleit.
~ 640, "be taken in its most simple meaning, as denoting a
dialogue, I would not contend with any one about the name.  But
if the word be taken according to the modern acceptation, the
poem is not a drama.  The drama, according to the modern con



INTRO D UCTION.                  XXXiX,eptiols, was entirely unknown to the Orientals, and is so little in
accordance with their views and customs, that the Arabians, after
they become acquainted with the Grecian dramatic learning, would
not introduce it among themselves.  Casiri, Biblioth. Arab. Escur.
1T. 1, p. 85. All action is wanting in this poem; for the prologue and
epilogue, where there is some action, do not pertain properly to the
poem."  On the question, whether it has the properties of an epic
poem, the reader may consult also Eichhorn, Einleit. ~ 640, vol.
v., pp. 139, fgg. Indeed, this whole controversy, to what particular
department of poetry this work belongs, which has been waged for
centuries almost, has all the characteristics of a logomachy, and,
if determined, would do little in explanation of the book. Those who
are disposed to prosecute the inquiry, may find a full discussion in
Lowth's Lectures on Hebrew Poetry, Lect. xxxii-xxxiv; W arburte n's
Divine Legation, B. VI. ~ 2; Herder's Heb. Poetry, Dial. IV. 5;
and Dr. Good's Introduction.
Instead of entering into the controversy respecting the nature
of the poem, it will be more useful to state what seems to be the
design of the book, and the form which the poem actually presents.
Having this object before the mind distinctly, it will be easy for any
one to give it such a classification in the various departments of
poetry, as shall seem to him to be most accordant with truth.  In
order to understand this poem, it is important to have before the
mind a clear conception of the peculiarities of the poetry of the
Hebrews.  I shall, therefore, enter here into a somewhat detailed
explanation of a subject that is important to every student of
the Scriptures.
Much has been written on the subject of Hebrew poetry, and
yet there is no department of Scriptural investigation which has
been pursued with less encouraging success.  Almost nothing has
been done to throw light on it since the time of Lowth, and it must
be admitted that he has left many questions almost entirely unsettled. It is still asked, what constitutes the peculiarity of Hebrew
poetry?  Is it to be found in rhythm?  Are the various kinds of
poetry, which occur in the writings of other nations, to be found in
the compositions of the Hebrews?  How does their poetry differ
from the more elevated parts of their prose writings?  And as the
one sometimes seems to slide insensibly into the other, how shall it
be known where the one ends and the other begins?
In regard to these questions, it may be observed,
(1.) That the poetry of the Hebrews is not constituted by
rhyme. The same remark, it is obvious, might be made respecting the poetry of all other people.  Rhyme, or the occurrence of
similar sounds at the close of the lines, is an artifice of modern
origir -nd of doubtful advantage.  The reader need not be in



xl                         INTRODUCTION.
formed thit it does not occur in Homer or Hesiod;  in Virgil or
Ovid; in the Paradise Lost, or in the Task.  The highest kind of
poetry exists without rhyme, and it has been  made  a question
whether its use might not have been dispensed with altogether.
It is certain that rhyme does not constitute the peculiarity of
Hebrew poetry; for in the few cases where it occurs in the Hebrew
Scriptures, it seems to have been the result of accident rather than
lesign.  Something like rhyme can, indeed, be discovered in cases
ike the following:
Yehovaih, il bedppekh tholkihhni;
VCal bahlamratheka theyassereni.    Ps. vi 2.'..:'.*  *'::  T
iMa ailosh ki thizkerennu,
Ub6n a'drm ki thiphqedhennu.       Ps, viii 5
T T......
Al tithkhiir bnimelmeim,
Al t6kDnn6 baresh'im.             Prov. xxiv. 19.,
Shialahh mel1k vaiyattirehu,
Mishel hmmim vaiyephattehhlehu.  Ps. cv. 20.
In Isa. x. 6, the two subdivisions of the first clause of the verse
rhyme together:
Beg,y- hhmaneph ashdilldhhannuu
Vedl am ibrathii htzhVvvDnnu.
So in Isa. liii. 6:
Kfiillnu khttzon- tinu
Ish 16dhdrko pininu.
7o the two last clauses in Isa. i. 9, xliv.'3, and Ps. xlv. 8. The twvo
1 rincipal clauses of the verse rhyme in Prov. vi. 1, 2, Job vi. 9,
nsa. i. 29.  In one instance three rhymes are to be found in a sentence, as in Isa. i. 25 




i NIi'iOD U C'11T N.                  idh' " ~; T    T'r:
IT *  T     *T:
VaashlibQh yadlhi Alaik,
VEEtzroph ktbbor siggiik,
Veasirahl k6l b6dhilaik.
Other instances of a similar kind may be found in the Disserta
tion of Theodore Ebert on the rules of Hebrew  measure and
rhythm, in Ugolin's'ihes. Sac. Ant., tom. xxxi. pp. 20,. 21.  The
cases, however, which occur in the poetry of the Hebrews where
rhyme at the end of verses is apparent, are too few to lead us to
suppose that it was designed by the writers, and they are probably
only such as would occur had an effort to write itP the form of
rhyme never been known.
(2.) The poetry of the Hebrews is not constitut.ed by rliythlu.
Rhythmu has reference to the admeasurement of the Jives of pcetry
by feet and nunmbers, and relates to the length and shortvess of the
syllables, and;  the regular succession of one after arnother. It is
the rule in composition which aims to reduce its various aud iresi.sting elements to unity and harmony.  De Wette, Einlei. pp. iol, 52.
The rules in regard to this pertain to quantity, inflectionl accentuation, and the arrangement of the members and parts of a period.
letre of some kind has been regarded as almost necessary to poetry, and the care of the ancient Greek and Latin poets in regard
to it is well known.  It has been made a question of mutch interest
whether such laws prevail in the Hebrew poetry; and whether. if
it ever existed, it is possible to trace it now.  Carpzov, Ebert. and
Lowth, maintained that such metre or rhythm m-ust have existed,
though it is now lost to us.  Lowth (Lectures on Hebrew Poetry,
III.) maintains that " thle Hebrew writings are not only animated
with the true poetic spirit, but are in some degree confined to num-,
bers;" that properties altogether peculiar to metrical compositic.'
are found; that the Hebrew poets use, like the Greeks, " glosses'
or expressions taken from foreign languages, and adopt a pecullia
fbrm in the termination of words, so as to form a poetical dialect
but that as to the " quantity,'rhythm, or modulation," iit is hopeles,
now to attempt to recover it, " the true pronunciation being nov
lost."  Similar views are expressed by Pfeiffer (Ueber d. Musik d
alten Heb. p. xvi.); Bauer (Einleit. ins A. T. p. 358, sq.); Jahb
(Bibl. Arch. Th. I. B. I.); and Meyer,. Hermen. des A. T  ii. 82.9
Comp. De Wette, Einleit. p. 45. Josephus affirmed that in lJebrew
poetry are to be found both hexameter and tetrameter verses. Ant
B. II. ch. xvi. ~ 4; B. VII. ch. xii. ~ 3.  " Philo, in several pas
sages of his writings, maintains that Moses was acquainted with me




xlii                  INTRODUCTIO()N.
tre."  Nordhelmer, Heb. Gram. vol. ii. p. 319. Goinarus, Hare,
Greve, and several others of equal celebrity, have sought to ascertain the laws of metre in Hebrew poetry, but without success. If
it ever existed, it is now hopeless to attempt to recover it. There
is little evidence that we have the correct pronunciation of the
language; the laws of metre are now unknown, and there is no
way of ascertaining them. Indeed, the evidence is not satisfactory
that any such laws ever existed. The assertions of Josephus and
Philo can be easily accounted for. They were Jews, proud of
their own language; and supposing, justly, that the poetry of their
sacred bards was equal to any which could be produced in the
writings of the Romans or the Greeks, they were anxious to show
that it had all the properties of poetry existing among them. Yet
in their time, it was a settled rule among the Greeks and Romans
that poetry was known by its rhythm, by its accurate and careful
admeasurement of numbers, and its harmonious and graceful flow
of measure. Nothing was more natural, therefore, than that they
should affirm that the same thing existed in the Hebrew poetry, and
that portions of it could be adduced which for beauty and grace of
measure would equal the boasted productions of Greece and
Rome,  That specimens might have been produced capable of
being measured by feet, no one can disprove; and yet this may not
have been at all a leading object in the poetry of the Hebrews. It
should be remembered, that the Hebrew poetry is the oldest now
extant; that it was composed long before the artificial rules knowL
in Greece and Rome were in existence; that it was designed to
express the sentiments of the earliest period of the world when
all was fresh and new; and that we are to look for less attention
to the rules of composition than in a more cultivated and artificial
age. Indications of art there are indeed in the alphabetical poems,
and in the carefully constructed parallelisms, but it is not the art
of rhythm or metre.
(3.) It is not a characteristic of Hebrew poetry, that it is formed
according to the regular laws of composition which fetter the poets
of more modern times. There are, indeed, lyric and elegiac
poems of exquisite beauty and tenderness. But there is no regular
epic poem, for although their early history furnished finer materials
for such a poem than the occurrences celebrated in either the Iliad
or the _Eneid, it seems never to have occurred to them to attempt
to mould those materials into the form of a heroic poem. The
Hebrews had no dramatic poetry. The stage was unknown among
them, and indeed was unknown among the Greeks until long after
the time when the most celebrated of the Hebrew poets lived. We
are not to look, therefore, for the characteristics of Hebrew poetry
in the stately modes-of composition which occur in other languages.




INTRODUCTION.                      xlin
If it be asked, then, what are the characteristics of Hebrew
poetry; how does it differ from  prose; how can its existence be
determined, we may reply, (.) It consists in the nature of the subiects which are treated; in the ornate and elevated character of
the style; in the sententious manner of expression; and in certain
peculiarities in the structure of sentences and the choice of words
which are found only in poetry, which will be noticed hereafter.
(2.) It is the language of nature in the early periods of the world,
expressing itself in the form of surprise, astonishment, exultation, triumph,-the outpouring of a mind raised by excitement
above its ordinary tone of feeling.  The prose writer.expresses himself in a calm and tranquil manner when free from the influence of
strong excitement.  His sedate emotions are reflected in the language which he uses.  The poet is animated.  HIis mind is excited.
Every faculty of the soul is brought into exercise.  His heart is
full; his imagination glows; his associations are rapid; and the
soul pours forth its emotions in language figurative, concise, abrupt.
The boldest metaphors are sought; the terms expressing deepest
intensity of feeling suggest themselves to the mind; or language
most beautifuil, tender, and soothing, expresses the emotions of
sorrow or of love.  It is in the Hebrew poetry more strikingly than
anywhere else, that we perceive the evidence of the intensity with
which objects struck the. imagination in the early periods of the
world; and nowhere do we find such examples of sublimity and
power as there.  (3.) The language of poetry is distinguished from
prose by the efort which is made to express the ideas, and by the
form which that effort gives.  Sometimes we have merely a glimpse
of the thought or the object, which it is left for the imagination to
fill up. Sometimes the thought is repeated, thrown into a new
form, modified, or merely echoed from the first attempt to express
it. The mind, full of the conception, labors to give utterance to
it, and in the effort there may be repetition, or a slight variation in
the words, or an attempt to show its force by striking contrast.  It
is from this effort of the mind that there was originated the principal peculiarity of Hebrew poetry,' exhibited in the form of parallelThis general characteristic of poetry in all languages, manifests
itself in some peculiar form in accordance with the character of a
people, or with prevailing taste, or in imitation of some distinguished
writer.  Some artifcial rules are adopted, in accordance with
which the poetic spirit is manifested.  In one country or age this
may be by rhyme; in another, by the rhythm of measured feet or
numbers; at one time, it may be by simple' blank verse;' at another,
by the smoothness and harmony of similar endings The elegy, the
eclogue, the pastoral, the lyric, the tragic, the epic. mav all be




xliv                   INT'l5RODUCT''1ON.
employed, and in all the poetic spirit may reign.  The Greeks and
Romans employed rhythm, and reduced the laws of poetic feet and
numbers to the severest rules; rhyme has been since invented for
similar purposes, and occupies a large place.in modern poetry;
while another form still may be found in the Hebrew, the Arabic,
and the Persian poetry.  In some countries and times the artificial
rules may be few and little complicated; in others they may be
numerous and wrought up with the highest skill of art. One mode
may be adapted to the taste of one people, and another to that cf
another  and still the essential characteristics of poetry be foundl
in all.  Nay, one artificial mode of poetry that is now obsolete may
be in itself as reasonable and valuable as another that is retained,
and no reason can be given except that the tastes of men change by
time, circumstances, and fashion.  The parallelism of the Hebrew
may be as poetic in its character, and as rational in itself, as the:hyme; perhaps it may be better adapted to express the conceptions of the highest kind of poetry.  The apparently cumbrous
versification of Spenser may have. as much poetic merit as the numbers of Pope, and the time may come when that stanza shall be
restored to the honor which it once possessed as the medium of the
poetic sentiment.
We are not, therefore, to judge Hebrew poetry by our artificial
forms.  We are not to say, because it lacks the ornament of rhyme,
or because it cannot now be reduced to the laws of poetic numbers
which are applied to Homer or Virgil, that therefore it is destitute
of the true spirit of poetry.  We are to inquire whether it have the
elevated conceptions, the sublime thoughts, the grandeur of inmagery, the tenderness and sweetness, the beauty of description,
and the power to rouse the soul, which are every where recognized
as the characteristics of poetry.  We are then to inquire, what
modes the ancient bards chose as the forms in which they should
embody their conceptions;-perhaps as an incidental inquiry we
are to ask whether those forms are not adapted to the age and land
in dwhich they occur, as really as the forms now most admired may
be to our own. This inquiry has never been pursued as it should
have been, and this is not the place in which to prosecute it.  The
inquiry which is proper here is, only, in what artificial forms the
spirit of poetry among the Hebrews was embodied and preserved.
What rules had they according to which to record their poetic
conceptions?
Hebrew poetry appears, then, under the following artificial forms.
1. In an alphabetical arrangenment.  We have something like this
in the acrostic, where each line begins with a letter of a certain
word.  The Hebrew poets sometimes adopted a similar method, by
commencing each line with one of the letters of the alphabet; ora




INTItOODUCTION.                      xlv
where every alternate verse began with a succeeding letter; or
where a series of verses have the same initial letters.  This artificial mode of composition appears with several modifications.
(a.) Commonly each verse begins with one of the successive
letters of the alphabet, and the number of the verses is, therefore,
the sante as the number of Hebrew letters.  This occurs in Prov.
xxxi. 10-31, where the order of the letters is exactly observed, and
Lam, i. This is the case, also, in Psalm xxv., except that two
verses begin with N; and none with:; the i and p are wanting,
and two verses begin with'; and at the close after the r a line
beginning  with r occurs.  So in Lam.. ii. 4, except that m and'
are exchanged in their places. In like manner in Psalm xxxiv.,
which is constructed on this plan, the I is wanting, and the Psalm
concludes with a line beginning with Z. In Ps. cxlv. the order is
exactiy observed, except that ~ is wanting.
(b.) In Ps. xxxvii. there are evidences of a more artificial
structure, though it is not wholly regular. The Psalm consists of
forty verses, and it would'seem that it was the original conception
that the letter: should precede each of the letters of the alphabet
in the beginning of the verse.  The order of letters is the followsing:,:,,     C, C,';,,, =, n,,    X, X, I,    m, -J, =, A,
The Psalm, it will at once be seen, is quite irregula.r,
though the general order of the letters of the alphabet is observed.
it is now impossible to explain the cause of the irregularity.
(c.) Another form  is found in Ps. cxi. cxii.  In these Psalms
the half-verses are alphabetically arranged, or every half-verse or
member begins with a new letter of the alphabet.  These Psalms
are regular in their structure, and the series occurs in the exact
order of the letters of the alphabet.
(d.) In Lamentations iii. and Ps. cxix. another alphabetical form
still more artificial appears. In Lamentations three verses in succession begin with one of the letters of the alphabet, followed by
three more beginning with the succeeding letter, and so on through
the alphabet; except that, as in chs. ii. and iv., Z and V change
places.  In Psalm  cxix. the same arrangement extends through
eight successive verses, dividing the whole Psalm into alphabetical
strophes of that number of verses.
What was the (design of this arrangement is now  unknown.
Michaelis supposes that it was at first a device employed in the
funeral dirge to aid mourners; and De Wette, that it was owing
to a vitiated taste. Lowth supposes that it was confined to those
compositions which consisted of detached maxims, or sentiments
without any express order or connection, and that the whole arrangement was to assist the memory.  It seems to me that it must




xlvi                    INTRODUCTION.
be regarded as a mere matter of taste-and certainly of taste
quite as elevated and rational as the rhyme or the acrostic are with
moderns.  That it was not adopted to aid the memory is apparent,
because it is found in very few of the poetical compositions of the
Hebrews; while if this were the object, we should expect to find
it extended to all.  For a similar reason it could not have been
designed, as Michaelis supposes, to aid in funeral dirges; for it is
found in no funeral dirges, unless the " Lamentations" be regarded
as such. Nor can the supposition of Lowth be correct, for in Ps.
xxv., xxxvii., cxi., cxii., cxlv. there is as close a connection of sentiment as occurs in any of the Psalms; and indeed some of them
are quite remarkable for the continuity of thought and singleness
of design. There are many artificial modes of poetry in all languages which can be accounted for on no other principle than that
they are mere matters of taste; and they who censure this form of
Hebrew poetry, should inquire whether the censure should be withheld from many forms of poetry existing in the best writings of
modern times.
II. An artificial form of poetry is observable in a few instances
where a complex rhythmical period or strophe occurs.  2he peculiarity of this form is, that the same verse-or sentiment is repeated
at somewhat distant intervals, or after the recurrence of about the
same number of verses.  Whether this intercalary verse (Germ.
&Schaltvers) was designed to aid the memory, or to be sung by a
part of a choir, or was regarded as a mere poetic ornament, cannot
now be determined.  An instance occurs in Ps. xlii., xliii.  After
the first four verses, the following occurs: " Why art thou cast
down, 0 my soul? and why art thou disquieted within me? Hope
thou in God; for I shall yet praise him for the help of his countenance."  After five verses, the same verse occurs with a slight
variation, and after four verses more it occurs again in the same
manner, showing that it was intended to close a strophe, or large
period. The same thing occurs in Ps. cvii., where the Psalm is
divided into unequal portions by the recurrence of the same sentiment, "0 that men would praise the Lord for his goodness, and
for his wonderful works to the children of men." This occurs
after vs. 1-7; vs. 9-14; vs. 16-20; and vs. 22-30.  Gesenius
supposes that a part of Solomon's Song is composed in the same
manner.  One instance of this occurs in Isaiah.  It is in ch. ix.
8-21, x. 1-4.  After each strophe, consisting of four or five verses,
the following sentiment is repeated: "For all this his anger
is not turned away, but his hand is stretched out still;" ch. ix.
12, 17, 21, x. 4. Amos i. 2-15, ii. 1-6, is constructed in the same
artificial manner.
III. A third artificial form of poetry occurs in the rhythm oJ




INTRODUCTI ()N.                       xIvii
gradation (De W;ette, Stufenrlythmus), and is found mainly in
tile'Psalms of Degrees.'  It consists in this, that the thought ox
expression of the preceding verse is resumed and carried forward
in the next.  An instance of this occurs in Ps. cxxi.:
1. I lift up mine eyes unto the hills;
From whence will my help come?
2..My help cometh from JEHOVAH,
The Creator of heaven and earth.
3. He suffereth not thy foot to be moved;
Thy keeper slumbereth not.
4. Lo! he siumbereth not, nor sleepeth
The keeper of Israel.
5. JEHOVAH is thy keeper;
JEHOVAH thy shade is at thy right hand ~
6. The sun shall not smite thee by day,
Nor the moon by night.
7. JEHOVAH preserveth thee from all evil,
Preserveth thy soul.
8. JEHOVAH pxeserveth thy going out and thy coming in,
From this time forth and for evermore.
These'Songs of Degrees' are fifteen in number, extending from
Ps. cxx. to cxxxiv. The same characteristics may he found in
them  all, and it is probable that they derived their name from this
artificial structure, and not because they were sung as the tribes
were going ulp to Jerusalem.   The song of Deborah (Judges v.)
is constructed on this principle, as the following specimens will
show:
4. Lord, when thou wentest out of Seir,
When thou marchedst out of the field of Edom,
The earth trembled,
And the heavens dropped,
The clouds also dropped water.
5. The mountains melted before the Lord,
Even that Sinai, fiom before the Lord God of fsrael.
7. The inhabitants of the villages ceased,
They ceased in Israel.
Until that I Deborah arose,
That I arose a mother in Israel
20. They fought from heaven,
The stars in their courses fought against Sisera
21. The river of Kishon swept them away,
That ancient river, the river Kishon.
22. Then were the horse-hoofs broken by means of the prancings,
The prancings of their mighty ones, etc. etc.
An instance of this artificial arrangement occurs in Isa. xxvi. 5, C
The lofty city he layeth it low,
Hath laid it low to the ground,
He hoth levelled it to the dust.
The foot shall trample on it,
Thefeet of the poor, the steps of the neerlv




xlviii                  INTRODUCTION.
IV. The grand peculiarity of the Hebrew poetry, however, is
the parallelism.  This form of composition, which seems to us to
be artificial in a high degree, consists in the repetition of the main
thought usually with some modification.  It arose from such circumstances as the following. (1.) The Hebrew poetry, in the
main, was composed at a very early period of the world, and at
that point of intellectual cultivation when the mind is in a condition to seize only certain simple and general relations of things,
and to express them strongly.  (2.) The mind is supposed to be
struck with wonder and to be highly excited. The object presented is new and strange, and fills the soul with elevated and
glowing conceptions.  (3.) In this state, the mind naturally expresses itself in short sentences, and is apt merely to repeat the idea.
It is not in a condition to observe minute relations, but seeks to
express the thought in the most impressive and forcible manner
possible.  The speaker struggles with language; the words are
slow to adapt themselves to the thought; and the principal idea is
expressed and dwelt upon with earnestness.  The object is to express the glowing conception of the mind; and that object is effected
by repetition, by the addition of'a slight circumstance, by comparison, or by contrast with some other subject.  Sometimes in
this effort to express the main thought, the secondary expression
will be little more than the echo of the first attempt; soinetimes it
will greatly excel it in force and brilliancy; sometimes some striking
and beautiful conception will be appended; sometimes, to heighten
the impression, the main idea will be expressed in contrast with
some other.  In all these cases the form of short sentences will be
preserved; though the number and modes of the efforts made to
give expression to the main thought may be greatly varied. These
circumstances gave rise to the parallelism, which became the
favorite form of poetry among the Hebrews, and which abounds so
much in every part of the Old Testament.
Various divisions have been made of the parallelism, and to a
considerable extent those divisions must be arbitrary.  Lowth
(Prel. Diss. to Isaiah, and Lectures on Hebrew Poetry, xix.) reduces the parallelism to three kinds-synonymous, antithetic, and
synthetic. This division has been adopted by Nordheimer (Gram.
vol. ii. pp. 323, seq.), and by writers on Hebrew poetry in general.
De Wette (Einleit. 56-63) has suggested four kinds of parallelism, as embracing the forms which exist in the Old Testament. They
are (I.) when there is an equality of words; (II.) when the words
are not equal: divided into (1) the simple unequal parallelism, and
(2) the complex unequal parallelism, embracing (a) the synonomous, (b) the antithetic, and (c) the synthetic; (3) instances where
the simple member is disproportionably small,'(4) cases where




IN'TRODUCTION.                         xlix
0ire complex member is increased to three or four propositions;
and (5) cases where there is a short clause or supplement, for the
most part in the second member.  III. Parallelism  when both the
members are complex; embracing also (a) the synonymous; (b)
lie antithetic;  and (c) the synthetic.  IV. IRhythmical parallelism, when it consists not in the thought but in the form of the period.  Under this last form of parallelism, De Wette supposes that
the Lamentations of Jeremiah should be nearly all ranged.
Without adopting precisely either of the arrangements above
referred to, the following classification will probably include all the
modes in which the parallelism  occurs in the Scriptures, being
substantially the same as that of Lowth.
(1.) The synonymouss pCarallelism.  In this, the second clause is
a repetition of the first.  This occurs under considerable variety in
regard to the length of the inembers.
(a) The repetition is nearly in the same words, or where a single
word may be changed.  Thus in Isa. xv. 1, where the subject alone
is changed:
Verily, by a nightly assault, Ar of Moab is laid waste and ruined'
Verily, by a nightly assault, Kir of Moab is laid waste and ruined
In Prov. vi. 2 the verb only is changed:
Thou art snared with the words of thy mouth;
Thou art taken with the words of thy mouth.
Sometimes an idea is only partially expressed in the first clause; in
the second this is repeated, and the sentence brought to a close, as
in Ps. xciv. 1:
God of vengeance-JI;HovAH!
God of vengeance-shine forth.
In Ps. xciii. 3 the entire sentence is again repeated in a varied
Cform:
The floods have lifted up, O JEHnoVA!
The floods have lifted up their voice;
The floods lift up their waves.
(b)}  n this parallelism there is often an equality in the words, at
least in their number.  Thus in the song of Lamech, Gen. iv. 23:
Adah and Zillah, hear my voice i
Wives of Lamecli, receive my speech!
If I have slain a man to my wounding,
A and a youngasman to my hurt;
If Cain was avenged seven times,
Then Lamech-seventy times seven.
Thus also in Job vi. 5
Doth the wild ass bray over his grass?
Doth- the ox low over his fodder?
3




1                        INTRODUICTIONQ
Such instances occur often  in the Scriptures, and perhaps this
may be considered the origainal form of the parallelism.
(c.) In the synonymous parallelism, as in other forms also, there
is often a great inequality in the number of the words.  These
instances seem to have occurred where it was desirable to give emphasis to the thought by the utmost brevity in one of the members, while, perhaps, in the other member, the thought is dwelt
upon or repeated.  Thus in Ps. lxviii. 33:
Sing unto God, ye kingdoms of the earth;
0 sing praises unto JEHOVAH.
So in Ps. xl. 9, where the simple member is disproportionately
small, and the inequality, therefore, still more striking:
I proclaim thy righteousness in the great congregation 
Lo! I refiain not my lips!
0 Lord, thou knowest!
So in Job x. 1, where the principal emphatic thought is followed
by a parallelism, stating what was proper in view of the fact of
which he complained:
I am weary of my life:
T'herefore Nwill I give loose to my complaints;
I will speak in the bitterness of my soul.
(d) The idea is expressed in the form of a climax, where the
thought rises and becomes more emphatic.  This climax sometimes is found in the verbs used. Thus in Ps. xxii. 27:
All the ends of the world shall renmemvber, and turnt to the Lord;
And all the kindreds of the nations shall wonsSHIP before thee.
For the sake of emphasis, the verb of the first clause is sometimes
placed at the commencemient, and the corresponding one of the
second at the termination. Isa. xxxv. 3:
Strengthen the weak hands
And the tottering knees makle firm.
A climax in thought often occurs, as in this instance, Isa. liv. 4:
Fear not, for thou shalt not be confounded;
And blush not, for thou shalt not be put to shame:
For thou shalt forget the shame of thy youth,
And the reproach of thy widowhood shalt thou remember no more.
(e.) We meet with double parallelisms, or cases where each clause
of a verse corresponds with each clause-of the menmber precedinrg,
as in Ps. xxxiii. 13, 14.
From heaven the Lord looks down,
He sees ill the sons of men;
From his dwelling-place be looks
Upon all the inlhabitants of the eartll.




INTRODUCTION.                              hI
So in Isa. i. I5
When ye spread forth your hands,
I vwilt hide mine eyes from you;
When ye multiply prayers,
I will not hIearken.
Sometimes the second parallelism contains the cause of whllat is
stated in the preceding.  Isa. lxi. 10:
I will greatly rejoice in JET-IovAH;
My soul shall exult in my God:
For he hath clotlied me with the garments of salvation;
He hath covered me with the mrnantle of righteousness.
Or the first contains a comparison, and the second the thing compared. Isa. lxi. 11:
For as the earth putteth forth her tender shoots,
And as a garden causes its seed to germinate;
So the Lord J:EIIVAA  will cause righteousness to germinate,
And praise before all the nations.
(f) This form  of parallelismn-tMe synonymous, admits of five
lines, and often employs them  with great elegance.  Thuls in Isa.
i. 15, quoted above, where the fifth line is given as a reason- for
what is affirmed in the second and fourth:
And when ye spread forth your hands,
I will hide mine eyes fiomn you;
And when ye multiply prayers,
I will not hear:
Your hands are full of blood!
In the stanza of five lines the odd line may come in between the
two distichs.  Thus in Isa. xlvi. 7:
They bear hIim upon the shoulder, and they carry him;
They set him in his place, and there lie standeth;
From his place shall he not remove —
Yea, one cries unto hiln, and lie does not answer;
Nor save him out of his trouble.
So, also, in Isa. 1. 10:
vVWho is there among you that feareth JEHOVAH,
That obeyeth the voice of his servant,
Who walketh in darkness and seeth no light?
Let him trust in the name of JEHOVAH;
Let him stay himself upon his God.
It. A second form  of the parallelism  is the antithectic, in which
the idea contained in the second clause is the converse of that in
the first.  This appears also with various modifications.
(a.) It occurs in a simple form.  Prov. x. 1
A wise son rejoiceth his fiather;
But a foolish son is the grief of his mother




iii                       INTRODUCTION.
(b.) A form of antithesis occurs in which the second clause is
the consequence of the first.  Isa. i. 19, 20g
If ye be willing and obedient,
Ye shall e;at the good of the land,
But if ye reftlse and rebel,
Ye shall be devoulred with the sword.
(c.) Occasionally we meet with a double synonym  and a double
antithesis.  Isa. i. 3
Tlue ox knoweth his owner,
And the ass the crib of his master;
Israel knoweth not,
My people understand not.
(d.) Sometimes there is an alternate correspondence in the anti
thesis.  Ps. xliv. 2:
Thou didst drive out the heathen with tiy hand,
And plantedst those 
Didst destroy the nations,
And enlargedst those.       De flette's translation.
(e.) A double antithetical form of the parallelism is not uncommon in the prophets.  A  very beautiful parallelism  of this kind
occurs in Habakkl;uk iii. 17T, IS
Althougll tbe fig-tree shall not blossom,
Neitiler sIlall firuit be in tile vines;
The buds of the olive sliall fiil,
And the fields slall yield no bread;
The flock shall be cut off from the fold,
And tlhere shall be no herd in the stall;
Yet I will rejoice in the Lord,
I will joy in the God of my salvation.
Comnp. Isa. ix. 10:
The bricks are fhllen down,
But we will build with hewn stone;
The sycanmores are cast down,
But we will replace them with cedars.
III. The third form of the parallelism is that which is denominated by Lowth, the synthetic.  In this, the parallelism  consists
only in the similar form of construction; where there is " a correspondence and equality between different propositions in respect
to the shape and turn of the whole sentence, such as noun answering to noun, verb to verb, member to member, negative to negative, interrogative to interrogative." Loztiv.  The poet, instead
of merely echoing the forier sentiment, or placing it in contrast,
enforces his thought by accessory ideas and modifications. A general
proposition is stated, and the sentiment is amplified or dwelt upon




INTRODUCTION.                                  liii
in  iet ail.   Thus in  sat i. 5-9  the description of the punishment
broucrht upon the Hebrews is coiitinued through several verses, each
heightening the effect of the preceding:
Tile wliole -lead is sick, tile wlhole heart faint,
Fi-oroi the sole of the foot even unto the head there is no soundness in it;
It is wound, and bruise, and runn)ing sore 
They harive neither pressed it nor bouend it up,
Neithler hatli it been softened waith ointiment.
Your country is desolate;
Your cities are burrit witli fire:
Youlr land-straincers devour it in your presence,
And it is desolation, like the overturiinrig p1roductl ed by enemies.
So in Isa. lviii. 6, seq.
Is not this thle fast tlhat I appiove:
To loose the bands of wvickedness,
To trundo the heavy burideiis,
To firee the oppressed,
And to break asminder every'oke?
Is it not to cdeal tly breald to tlle h I1iigry,
And to briing the poor tlhat 1are cast out, into thly lhouse 
Whllen ttlou seest tlhe Inake( tlhat tllou clolfie liini,
And that thlou hide not thlyself fioni tlline own kindred?
A  beautiful specimen of this kind of atmplification  occurs in  tlle
powerful passage in  Job  iii. 3-9, where lie curses the day of' hls
birth, and  whl-ere  he  amplifies the thought with  which  he con;mrences in the most impressive and solemn   nlanner
O that the day mriglht have perislled in whiclh I was born,
And the nigllt w licch said,   A male chlild is conceived."
Let that daby be darkliness,         -
Let not God inquiile after it fiom on hnigh
Yea, let not the light sline upon it!
Let darkiness and thle s-hadow of deatlh stain it;
Let a cloud dwell upon it,
Let wliatever  darkens the day terrify it 
Examples of this kind of partallelism  occur in  abundance  in  the
Scriptures, and especially in the Prophets.
Under this head  niay  be included  also  a species of altCernatde
parallelisism, a foirm  of poetic  composition  not uncommon.   The
following are specimens.   Is'a. li.  19
These two things are come upon thee;
Th1lio shall betr )an tliee?
Desolation.id destrllh'tioon,  Famine and the s word;
How slla! I cormfort tiee?
T'hat is, taken alternately, desolation by faG-m1ine, and destruction b3
the sword.  Cant. i. 5:
I am blaek, hlot yet hbeiuiflil, 0 dauglziers of Jeruisalemin
Like the tents of Kecdar, like tile pavilions of Sololmon




liv                       INTRODUCTION,
Thart is, bllack -as the tents of Kedar;  beautiful as tne pavilions of
Solomon.
Under this head, also, may be mentioned a form of parallelismn,
of a highlly artificial kind, called the introverted parallelism, where
the fourth meimber answers to the first, and the third to the second.
An instance of this kind occurs in the New'restaimenrt   Matth.
vii. 6:
Give not that whicil is holy unto the dogs,
Neither cast ye your pearls before swine;
Lest they tralnlp)le thell under their feet,
And turn again and rend you.
HIere it is the dors mentioned in the first member which in the
fourth it is said would turn and rend themn; and the swine which
it is said in the third member would trample under their feet the
pearls mentioned in the second.
It may be added here, that the Arabic has no parallelism of members, as the HIebrew has, though both the modern Arabic and Persian have rhyme.  Pococke, however, regards the Arabic metre as
a late invention, and probably every where rhyme was invented long
after poetry lhad existence in other forims.
In readingr the Bible, it is of imortance to understand the laws
of poetic paraillelisin, for it often ifurnishes important facilities in
interp)ret tiion. One ilmermber often expresses substantially the same
senise as its p iallel, and difficult words and phrases are thus rendered susceptible of easy explanation.  The subject of Hebrew
poetry is confessedly one of the most diflicult pertaining to the
study of the Bible, and all that is hoped- fiorn the above observations
is to furnish some principles which may be applied in the study of
the sacred Scriptures.  Those who are desirous of pursuing the
investigartion fuirther may consult the following works:
Lowth's Introduction to Isaiah, and Lectures on H-lebrew Poetry,
ptLrticularly Lee. xix.  The Spirit of lebrew  Poetry, by J. G.
Herder, translated by James   larsh, 2 vols. 12mo.; De Wette,
Einleitung in die Psalmen (translated in the Biblical Repository,
vol. iii. p. 445, seq.)  Nordheimer's IHebrew Grammar, vol. ii. p.
32), seq.; Theod. Eberti Poeticaa Hebraica; Davidis Lyra, autore Francisco Gomaro; Augusti Pfeifferi Diatribe de Poesi Ileb.;
and Fraicis H-lare on the Psalms, found in Ugolin's Thesau. Sac
Ait., tom. xxxi.
In reference to the poetry in the book of Job, the following chlaracteristics.re discern-ible.
1. The' leading feature of the Hebrew poetry-the parcllelzs,nmis; liserved wit.h great strictness and perfection.  In no part of the
Old Testnmeint are there miore perfect specimens of this mode of
composition.  The pIarallels are, inldeed, in general, of the more




INTRODUCTION.                             lv
simple forms —where the second member corresponds with the first
with some slight modification of' the meaning; and the instances
are very rare, if they occur at all, where the more labored and
artificial forms of the parallelism  occur.  Indeed, it may be doubt.
ed whether one instance of the introveirted parallelism occurs inr the
book.  This circumstance marks the early age of the poetry, and
is an additional consideration to show that the book had an early
origin.
II. Besides the parallelism, the poem bears the marks of a regular
design or plan in its composition, and is constructed with a rigid
adherence to the purpose which was in the tnind of the author.  I
refer to the tripartite division of the book, and to the regularity
observed in that division.  The t)riclotomy appears not only in
respect to the longer divisions of the book, but also in respect to
most of its minuter subdivisions,  Thus we have in the grand division of the book (1.) the prologue; (2.) the poem  proper; and
(3.) the epilogue, or the conclusion.  Thepoem presents also three
leading divisions, (lo) the dispute or controversy of Job and his
three friends; (2.) the address of Elihu, who proffers himself as
umpire; and (3.) the address of God, who decides the controversy.
In the controversy between Job and his friends, we find the same
artificial arrangement.  There are three series in the controversy,
each having the same order, and without any deviation, except that
in the last of the series, Zophar, whose turn it was to speak, fails
to respond.  No poem  in any language exhibits a more artificial
structure than this, and as this is the most striking feature in it, it
may be proper to exhibit it at one view.
i. The first series of the argument, clh. iv.-xiv.
(1.)  WVith Eliplhaz, clh. iv.-vii.
(a)  Speech of Eliphaz, ch. iv., v.
(b)  Reply of Job, ch. vi., vii.
(2.)  With B3ildad, ch. viii.-x.
(a)  Speech of Bildad, clh. viii.
(b)  Reply of'Job, ch. ix., x.
(3.)  With Zophar, cl. xi.-xiv.
(a)  Speech of Zophar, cil. xi.
(b) Reply of Job, ch. xii.-xiv.
FI  The second series of tlie argument, ch. xv.-xi.
(1.) YWith Eliphaz, clh. xv.-xvii.
(a)  Speech of Eliphaz, ch.. xv.
(b) Reply of Job, ch. xvi., xvii.
(2.)  With Bildad, ch. xviii., xix.
(a)  Speech of Bildad clh. xviii.
(b)  Reply of Job, ch. xix.
(3.)  With Zoplhar, ch. xx., xxi.
(a)  Speech of Zophar, ch. xx.
(b) Repoly of Job, ch. xxi.




vTi                       3.N'1ROD U_ C1T ( JLN.
IHI.  The third sories of the argiument, eh. x:xii.-xxxi
(1.)  With Eliphaz, (ch. xxii.-xxiv.
(a)  Speech of Eliphlaz, cl. xxii.
(b) Reply ofJo, hell. xxiii., xxi'.
(2.)  With Bildad, chll. xxv., xxvi.
(a)  Speech of lBildad, ch. xxv.
(b)  Reply of Job, ch. xxvi.
(3.)  With Zophar, ch. xxvii.-xxxi.
(a).*
(b) Continlation of thie,eply of Job, chl. xxvii.-xxxi.
So also in the final address of Job (cll. xxvi.-xxxi.), there are thret
speeches, (a) ch. xxvi.; (b) ch. xxvii. xxviii.; (c) ch. xxix.-xxi,
In the speeches of Elihu, there is evidence of a design that a regull
lar number of speeches should be made.  T'he plan seems to have
been, that to each of the speakers there should be assigned three
speeches.  But Zophar, one of the original disputants, had failed
when hiis regular turn came, and four speeches are allowed to Eli,
hu.  (1.) ch. xxxii. xxxiii.; (2.) ch. xxxiv.; (3.) ch. xxxv.; and
(4.) ch. xxxvi. xxxvii.  In the controversy, the dispute appears to
have been carried on through three days or sessions —perhaps with
a considerable interval between them, and the most rigid order
was observed during the debate.  In'liie manner JEIIOvA   is
introduced as maling three addresses, (1.) ch. xxxviii. xxxix.; (2.)
ch. xl. 1, 2; and (3.) ch. xl. 6-24, ch. xli.; and last of all the epilogue contains a similar subdivision.  There is (1.) an account of
Job's justification; (2.) his reconciliation with his friends; (3.)
his restoration to prosperity, ch. xlii.
","  says Prof. Stuart (Intro. to  the Apocalypse), t' we withdraw our attention from  these obvious and palpable trichotormies,
in respect to the larger portions of the book, and direct it to the
examination of the individual speeches which are exhibited, we
shall find the like three-fold division in many of them.  If we descend still lower, even down to strophes, we shall there find that a
great number consist of three members."
"Thus the economy of this book exhibits a regular and all-pervading series of trichotomnies, most of them  so palpable that none
can mistake them.  This seems to settle two things that have been
called in question, viz.: first, the highly artificial arrangement of
the book; and secondly, that the prologue and the epilogue are
essential parts of the work.  The great contest about the genuineness of these, and also of the speech of Elihu, mi:ght have been
settled long ago, had due attention been paid to the trichotomy of
the book. It is proper to add, that notwithstanding the highly artificial arrangement of the poem, such is the skill of the writer in
the combinations, that every thiiig appears to proceed in a way
which is altogether easy and natural 




iNTTRODUCTI ON,                       lvi.
Another circunmstanice evincing artificial arrangeement is noticed
bv Eichhorn,  Einleituno, ~ 649, vol. v. p)p  148-150.  It is the
r'e.gular adval ce in the a o rgument, or the iacr ca.se (das Wachsende)
of zeal and ardor in the debaters.  This is seen in the speeches
of Job,  "In the beginning lie will not trust hilnself to contend
with God (ch. ix. II1); then he wisahes before his death to prove to
him his innocence (ch. xiii. 3); then he sighs after a judicial hear1in1  befbre God (cih xvi. 18); then lie affirms thl-t it is certain th-at
before his death God will appear to vindicate him (ch. xix. t25); and
then at last he solemnly demands of him a judicial investigation."
The same is true of the other speakers.  " Eliphaz, who begins
the controversy with Job, commences wvith mildness and gentleness; for the passion and heat with which he lid he ard Job speak,
one gladly forgives to a sufferer.  With Bildad, who speaks next,
every thing is more severe and bitter; the heat of Job had made
his friends too warm, and he could not speakli to Job with the gentleness and softness evinced by Eliphaz.  And so also the manner
of the individual speakers rises in warmth and interest.  Eliphaz,
the first time that he speaks, is mild and forbearing;  the second
time he is more ardent, and utters reproaches against Job, yet in a
manner somewhat covered  but in the third speech he hides nothing, but charges him openly with being a hypocrite.  The same
thing is observable in the speeches of Bilclad.  In the beginning of
his speeches he is more heated than Eliphaiz, yet he condemns him
only coznditionally (bedingnlisswveis); in the second hlie condemns
him openly; and in the third, with cool contempt lie tramples the
sufferer unnder foot."
The same artificial mode of composition prevails elsewhere in
the poetry of the Hebrews.  See it more fully illustrated -in the
Intro. to Isaiah, ~ S.  Thus we have seven Psalm-ns each verse of
wvhich begins with a letter of the alphabet in succession; Ps. xxv.,
xxxiv., xxxvii., cxi., cxii., cxix., cxlv.  In Ps. cxix. wve have this
peculiarity, that each Iparagraph of it consists of eiohlt verses, and
these eig'ht verses all begin with the same letter of the alphabet.
In the book of Lanientations, fotur chapters out of the five are at)lhcabetic compositions, while ch. iii. exhibits three verses in succession
each one of which  begins with the same letter of the alphabet.
This artificial mode of composition seems to have been ole of the
earliest features of HIebrew  poetry, and in no part of the Bible is it
more perfect than in the book of Job.
III. The true account of the bhook of Job, as a poem, is, that it
is A PUrILIC DEBrATE, conducted in a pJoctic foirl, on a verdy imnpostazt question pertaining5 to the Cdivinee goveruentt.  It is not an
epic poem, where the hero is placed in a gareat variety of interestil-g
and perilous situations, and where the main cl-ject is to create an




Vil                     INTtRODUCTITtOI
interest in his behalf; it is not a drama, with a regular plot to be
gradually developed, and where the dialogue is adopted to inculcate
somne mioral lesson, or to awaken a tragic interest  It is a public dis=
cussion, with a real case in view, where the question is one of great
difficulty, and where there is all the interest of reality. The question
is fiirly understood.  Tile whole arrangement appears to have been
made, or tacitly fallen into from a sense of propriety.  Tile disculssiori is continued, evidently, on successive days, givincg a fill
oppoirtunity to weigh the arguments which had been previously
advanced, aild to firame a reply.  The most respectful -attention is
paid to what is advanced.  There is no rude interruption; 110
impatience  no disposition to correct the speaker; no outbreak
of excited feeling even under the most proviking remarks.  The
poetEic J;)rin inl the argulnent is adopted manifestly because it would
furniish the opp<rtunity for expressing their sentiments in the most
terse, beautiful, and sententious manner, and in a way which could
be best retained in the memory, and which was most in accordance
with the genlius of tl-e age.  In all countries, poetry is among the
e:.rliest fornms of composition; and in Arabia and the East generally, it has been customary to preserve their sentiments in the terse
and somewhat proverbial form which is exhibited here.
If conjecture may be allowed in a case where it is now impossible to speak with certainty, and if we rmay be permitted to judge
accordlincO to what Cjopcars to have been the fact in regard to this
remarkable argumrent, we may imagine that the discussion assum-ed
someiwhat (of this form: Job, as related in ch. i. and ii., was suddeinly everwhelmed with almost unparalleled calamity.  All that he
possessed was suddenlly swept away; and he was visited with a
form of disease of the lmost distressing  nature.  Of his character
hitherto there had been no doubt.  His life had never given occasion to suspect him of insincerity.  Three of his friends, apparently
intilmatte vwith him  before. this-rmen of age, and prudence, and
large experience, came to him with a full intention of sympathizing
with him, and of suggesting to him the usual topics of consolation
under trials.  The greatness of his calamity, severe beyond what
they had anticipated, struck them dulmb with amazement, and they
remained a lo-ng time speechless, apparently contemplating the
keenness and the extent of his sufferings.  It would be obvious
that the case would present a grave one for consideration  that it
wotlld be in conflict with many of the maxims wkhichl they had cherished, as we learn from their expressions subsequently, about the
methods of the divine government with the pious.  Here was an
individual, esteemed universally as a man of eminent piety, wlho
was now treated as if he vere the most vile and abandoned of sinners.  Thisfctct, thus in conflict with their settled views, appears




IN'IRODUCUIO'1 N.                  lix
at first to have confounded them, and to have divested them of the
power of off-ering the topics of consolation which they had intended.
But it was not until Job made his first speech (ch. iii.), bitterly
cursing his day, indulging in the language of mnurmuring and
complaint, and wishing for death, that they seem to have had any
confirmed suspicion of his insincerity and hypocrisy. That speech,
in connection with his remarkable sufferings, so much at variance
with all their views of the manner in which God deals with the
righteous, seems to have satisfied them that, so far firom being, as
had been supposed, a man of eminent piety, he was a man of
eminent guilt. This, therefore, opened the whole field of debate,
and suggested the great question whether the divine government was not conducted on equal principles here; whether a life
of piety would not be attended with corresponding prosperity, and
whether extraordinary sufferings like these were not demonstrative
of corresponding guilt.  Either tacitly, or by express arrangement,
it seems to have been agreed to discuss this question.  The manner
of doing it was the best possible, and was in accordance with every
principle of urbanity, justice, -and refined feeling.  Eliphaz, as the
eldest, and as the most experienced and sagacious, led the way in
the argument, to be followed, in the same order, during each sitting of the debate, by his two friends.  Job, having no one to stand
by him, and being the one most deeply concerned in the issue, is
allowed to respond to each one of the speakers. Three successive
series of arguments in this order gave to each one the privilege of
expressing all that he desired to say on the point of debate; thus
permitting each one of the friends of Job to speak three times, and
Job himself to make nine addresses.  It seems to have been understood that the debate should proceed in this order until the third
series should be completed, or until one party should cease to
speak.  The debate continued in fact until Zophar, whose turn it
was, failed to speak-thus tacitly acknowledging defeat, and leaving
the whole field open, and conceding that no reply could be made to
Job.  At this stage Elihu, who appears to have been an attentive
auditor, comres forward to do what the friends of Job tacitly confessed that they could not do-to reply to what had been advanced
by Job.  I-He comes modestly forward, and begs permission to state
omlne considerations which had been suggested to himn, and which
he supposed would relieve all the difficulty.  The divine interposition, unexpected by all except by Job (comp. ch. xix. 25-29, Notes),
the indications of whose appearance in the tempest overwhelm the
mind of Elihu with astonishmnent, and cause him abruptly to break
off his address (Notes on ch. xxxvii. 19-24), closes the argument.
"The whole book," says Eichhorn,'" may be regarded as a diaog'ue of sages respecting thie government of the world, with a pro



IN                        IN YYR O ) LO'LC iI JTN
logtue and an epiilogue;    a comscsszs of iliei~ds, as we find it amilon
the.Arabs of later times.  In Casiri, Biblioth. Arab. Escur., t. i.
p. 144, mention is made of a dialogue held by fifty-one artists, in
which each one praises his own art."   Einleit. %% 640, vol. v. p. 142.
By this supposition, it will be allowable to suppose that the debate may have occupied several days; for there is no evidence that
it was completed at one sitting.  By this supposition, also, some
difficulties which have been felt in regard to its composition may
be removed.  (1.) It is not necessary to suppose that the addresses
are extemilomraray; and the objection that it is incredible that men in
the heat of debate should utter such finished and sublime specimens
of poetry, is of no force.  All the time requisite for composing each
successive speech, may be allowed, and it may be presumed that
each speaker came fully prepared to meet what had been advanced
by the one who went before him.  (2.) The same supposition wil:]
meet much of the difficulty which has been" felt in regard to the
speeches of Job.  It has been said that it is wholly incredible that
a man suffering under intolerable pain, and prostrate by long continued disease, should have uttered the sentiments which are here
ascribed to him, and been able to reply as he did to the arguments
of his opponents.  To this difficulty it may be said in reply, that
there is no evidence that his disease impaired his mental powersfor it is not alzways true that the faculties of the mind are enfeebled
by bodily suffering; and further, that Job may have had ample
time to mature his reflections, and to arrange them in such a manner as he would wish.  (3.) This supposition may throw  some
light on the question of the authorship of' the poem.  According to
this view, what would be necessary for the author to do, would be to
prepare the introductory and concluding historical statements, and
to collect and arrange the.speeches which had been actually made.
Those speeches would doubtless be preserved nmostly in the memory,
anld the work to be done would be rather that of a comp)iler or
editor, than that of an authlor.  In the discussion pursued in the
poemn, the great inquiry propounded relates to the equality of the
divine dealings, and this inquiry is conducted in the most interesting manner conceivable.  An actual case of a pious sufferer
existed, giving to the question all the interest of reality.  It was
not a mere abstract inquiry, examined in a cold and unfeeling
manner; but it was a case which, while it admitted of all the illustration which could be derived from experience, observation, tradition, and profound reflection, had all the interest also to be derived
from the wvarm feelings and even excited passions which the case of
an actual sulliTrer is fitted to produce.
The main qucestion discussed  has respect to the distribution of
gcod and evil in the world..  It is an inquiry whether there is a




INTRODUGCTION.                      1xi
righteous and equal retribution in the present life, and whether the
dealings of God here are according to the character.  In the discussion of this question, the three friends of Job maintain the affirrlm
ative —defending the position, that the character of an individual
can be determined fromri the events which occur to him under the
divine administration; that there is a course of things which favors,he righteous, and brings calamity on the wicked; that where there
is extraordinary prosperity there is extraordinary virtue, and that
when overwhelming calamities come upon a man or a community,
there is proof ot extraordinary wickedness.  On this principle they
infer that, notwithstanding Job's professions in his prosperity, the
calamities which had come upon him  were full proof that lhe had
been insincere, and that he must have been at heart a man of eininent wickedness.  In defence of this opinion, they refer to their
own observation, appeal to revelations which they say they had
had on this very point, adduce the maxims and adages which had
been accumulated by their ancestors, and boldly maintain that it
must be so under the administration of a holy God.
Job as strenuously maintains the opposite opinion, with  all
the interest which can be derived from the fact that it is his own
case, and that it involves the whole question about his own charac.
ter, as well as fiom the fact that it is an inquiry about the general
rectitude of the dealings of God with his creatures.  IHe appeals to
his consciousness of integrity; shows by abstract arguments that
the opinions of his friends are not well founded; refers to general
principles, to his own observation, and to the reports of travellers
complains bitterly of the unkindness of his friends, and expresses
an earnest desire to carry the cause up to God to get a hearing
before him, with a confident assurance that he would at once decide
it in his favor.  Le5 is evidently embarrassed by the arguments of his
friends, and is unable to meet many things in their reasoning, and
to explain wvhy it is that the righteous are thus afflicted.  -le maintains only that their afflictions do not prove that they are bad men,
and that the dealings of God with men are not a certain indication
of their true moral character.  There are two considerations which
would have relieved his embarrassment, and which uwe would now
use in such a case, but which did not occur to himn: the one is, that
the afflictions of the righteous may be disciplinary, and may be really
a proof of paternal kindness on the part. of God; the other, that in
the future state all the inequalities of the present life will be adjusted; that though the good niay suffer much here, they will be
abundantly recompensed hereafter  and that however prosperous
thle wicked may be here, the divine dealings in the future state will
be entirely according to their character.
In reading the book of Job, we must remember th-at these truths




It 11I NTRODU'CTIONo
were not then clearly revealed.  We must place ourselves in the
circumstances of the speakers, and look at the argument in view
of the light which they had.  We must not approach the book un.
der the feeling that they had the same knowledge of the divine
government, of the design of affliction, and of the doctrine of the
future state, which we now have under the Christian dispensation.
guildrcn now, under the light of the gospel, may easily solve many
questions on moral subjects which entirely confounded these sagacious ancient sages, just as children now can answer many questions in astronomy which perplexed and embarrassed the most profbund Grecian and Roman philosophers.
The manner in which the great question about the equality of
the divine administration is disposed of in this book, will be understood by a brief analysis of the argument, and by a statement of
the points maintained by the different speakers.
1. In the commencement of the book, the reader is made
acquainted with the character and the sufferings of the principal
personage referred to.  We are introduced to an inhabitant of the
land of Uz, in the northern part of Arabia.  Hie is a prince or an
Emir in the place where he resided —honored and respected by all.
He is a man of large property, whose life had been one of almost
unexampled prosperity.  He is sutirrounded by a large and interesting family, who are represented as enjoying themselves in the festivities usual in the place where they resided, and in a manner appropriate to their station and rank in life.  The patriarch himself is a
man of eminent holiness.  Ie performs with faithfulness the duties
of a pious father, evinces the deepest concern that his children
should not sin, and is declared to be a perfect and upright nlan-a
man whose character would bear the severest scrutiny.  In this
state of things, the scene is opened in heaven.  The tribunal of
the Almighty appears; an assembling of the Sons of God occurs;
and the celestial spirits are summoned before the NMo:t fHigh.
Among those who came is Satan —an evil spirit-an accuser-a
dark, malignant being, who is represented as having no confidence
in human integrity, and who says that he has been through the
earth to look on its affairs.  Being asked respecting the character
of this good man, he insinuates that all his religion is mere selfishuess; that lie could not be otherwise than a devout worshipper of
God ill the circumstances in which God had placed him; but that
if his circumstances were changed, it would soon be apparent that
all his professions were false and hollow.  Permission is given to
the evil spirit to make the trial, with the single reservation that the
persons of the man himself was to be untouched.  Animated by this
permission, Satt:m immeediately lieaves the heavenly council, and in
a single day Job is stripped of his children and all his possessions,




i N,'iRo i)UCTO It ()N'.            Ixill
By the instrumentality of robbers, and whirlwinds, and storms,
every thing;hich he had is swept away, and messenger after messenger comes to him  in rapid succession, acquainting him  with
these calamities.  Still the integrity of the patriarch remains.  lie
sits down patient and resigned.  Not a word of murmuring escapes
friom his lips, not a complaining thought seems to have been in his
heart.  The trial is thus far complete; the insinuation of Satan is
shown to be unfounded, and piety is triumphant.
The celestial session is held again, and Satan again appears.
Foiled in his first attempt, he now insinuates that the trial had not
been fair; that there could be no real, thorough trial of the character of a man unless he were made personally to suffer, and iis life
were placed in jeopardy.  If a man were himself spared to enjoy
health, it was not yet certainly known what his true character was,
for l-e might still be purely selfish.  If he were made personally to
suffer, he says that. so far from maintaining his integrity, he would
curse God to his face.  Permission is given to make this trial also,
with the single reservation that his life was to be spared.  The evil
spirit again goes forth, selects the most painful and loathsome formn
of disease consistent with the preservation of life, and Job becomes
an object of loathing and abhorrence even to his friends.  Still this
trial results as the former did.  The integrity of the patriarch is
preserved, and religion again triumphs.  Satan is thus far foiled,
and appears no more on the scene.  The best man on the earth is
made the most miserable; the man that was most prospered in the
East is reduced to the lowest stage of poverty and wretchedness.
But his virtue has survived it all, and it is seen that fidelity to God
can be maintained in tehe most sudden reverses and in the deepest
distresses which the body can be made to endure short of death.
In this state of things, three of his friends, who had heard of his
calamities, are represented as coning by agreement to condole with
him.  When they arrive, however, they have nothing to say.  Trhe
sufferings of their friend appear to be beyond any thing which they
had anticipated * and the topics of consolation which they had
purposed to use are found insufficient, and they sit down in silent
astonishment.  The overwhelming calamities which had come upon
an eminently good man seem  to have confounded them, but still
they do not yet express a doubt, if they cherished a suspicion, about
his integrity.  The subject is evidently one that, in their view, de,
mands grave reflection, and that presents some deep inquiries- about
the reason of the divine dealings.  They were probably overcome by
the unexpected severity of his suflerings and the depth of their
symnpathet;ic sorrow, but they were perplexed also because it seehms
to have conflicted with their cherished views of the divine government, that such trials should come upon so gcod a man  and it is




lXi~                      INTRODUCTION.
possible that, in accordaice. with these views, a suspicion nmay iave
already been started in their minds that he was less holy than he
had been reputed to be.   Still, if they had any doubts about the
integrity of their friend, his perfect patience and resignation seem
thus far to have silenced or removed them, or their courtesy kept
them fiom expressing them, and not knowing what to say, they sat
down in silence.  It was only the bitter language of complaint of
the sufferer himself (oh. iii.), that led them to adopt the conclusion
that their much venerated and esteemed friend must have been a
bad man.
II. The second, or principal part of the work, comprises the discussion between Jot) and his three friends, and extends from  the
third to the thirty-first chapter.  The discussion is brought on by
the bitter complaints of Job as recorded in ch. iii.  Up to this time
his fiiends had been silent.  If they had had any suspicion of his
integrity, they had not until then expressed it.  His complaints
and murmurings, however, now gave them occasion to express their
feelings without reservation.  They  commence the discussion
respecting the causes of human suffering.  They hold the doctrine
of a strict retribution in the present life; maintain that misery a!ways implies corresponding guilt; defend the opinion that it is fair
to infer w-hat a man's character is from  the dealings of God with
him; and do not hesitate to express the opinion that the calamities
of Job must have been brought upon him in consequence of his secret wickedness.  Job repels their insinuations with indignation,
and boldly asserts his innocence.  Hie knows not why he sufilers.
He is unable to explain the causes why calamities come upon good
men, but he maintains that they are no certain indications of the
character of the sufferer.  He regards himself as unkindly treated
by his friends; complains that they are not disposed to do him justice; affirms that instead of offering him the consolation which they
ought, they have taken occasion to aggravate his woes by false and
severe accusations; and expresses a desire to carry the cause directly before God himself, assured that he would do him that justice
which was denied him by his friends.  His friends are offended at
his sentiments, and undertake to vindicate the conduct of the Deity
towards him, and repeat the charges with greater asperity, and
even accuse him of particular crimes.  But the more they press the
argument, the more confidently does he assert his innocence, and
the more boldly does he appeal to God to vindicate his character
His fiiends are finally reduced to silence, Bildad, in the last series
of the controversy, closing the discussion by a few general maxims
of great beauty, but vii;hout any pertinency to the cause, on the
greatness of Godl, and Zophar, who should have replied in his turn
to Job, not saying any thing.




N'1'iTOD U'T1ION.                   IeX
In this controversy, as has been already remarked, there are three
series, or sessions, conducted with great regularity, and carried on
in the same order.  Eliphaz is the first speaker, Bildad the second,
and Zophar the third; and Job replies to each.
Thefrst series of the discussion extends from ch. iv. to ch. xiv.
Eliphaz commences it, chs. iv., v.  He probably had the precedence among those engaged in the discussion, both on account of
age and experience.  He is more mild than either of the others,
depends more on close reasoning and obk rvation, and is less severe
in his reflections on his friend.  His speech commnences with delicacy and an air of candor, and is conducted with artfill address.
After apologizing, in a tender manner, for speaking, he proceeds
to point out the inconsistency of a good man's repining under discipline; says that Job had counselled and comforted many others,
and ought now to show that the same considerations were sufficient
to sustain himself, and that it is absurd that he should not bear up
under trial who had so often exhorted others to fortitude.  He then
advances the position that the truly righteous are never overthrown,
and that no one who was innocent ever perished; that the wricked
are dealt with according to their sins, and that the ways of God
must be just.  This position he proceeds to establish by a vision
which he says he himself had had, of a most remarkable character,
affirming the uprightness of the divine dealings, and declaring that
man could not be more just than his Maker, and that even the angels were charged with folly before God.  The object of this, as
applied by Eliphaz, is to meet the complaints of Job, and to show
that God nmust be right in his ways.  He admits (ch. v.) that the
wicked may prosper for a while, but asserts that they will meet with
sudden calamity; that their habitation will be suddenly cursed, their
children crushed in the gate, and their property carried away by
robbers.  He does not expressly apply this to Job, but he leaves no
doubt that it was intended for him, and advises Job even now to
turn to God, and assures him that he may yet find happiness, and
come to the grave in an honored old age.
Job replies to Eliphaz (chs. vi., vii.), and justifies. himself for
complaining.  He says that there was a good reason for his complaints; expresses again the earnest wish to die; declares that his
strength is not equal to the weight of woes laid on him; complains
severely of his friends for having wholly disappointed his reasonable
expectations; and compares them  to the deceitful brook of the
desert, which wholly disappoints the hopes of the faint and thirsty
traveller.  He says that he had not asked them to come and sympathize with him, but that even now, if they would make use of solid
argument, he would listen to them.  I-He then (ch. vii.) proceeds to a
more impassioned description of his sufferings, as being wholly




lxvv                   INTRODUCTION.
beyond endurance; expresses again the wish to die; says that he
is not a monster, like a whale, that God should pursue him in this
manner; and complains of God in language highly irreverent, as
having punished him far beyond his deserts, and as having set a
special mark on him, and asks with impatience why he will not let
him alone?
Bildad is the next one to speak, ch. viii. He commences his
address in a most severe and provoking manner.  He openly declares that the children of Job had been cut off for their transgressions, and that Job was a wicked man.  If he were pure and upright, God would at once interpose and restore his prosperity.  He
exhorts him, therefore, as Eliphaz had done, to repent, and enforces
his sentiments by a reference to the opinions of the men of former
days. In accordance with those sentiments, he says that the hypocrite must be soon destroyed; that however flourishing and prosperous he may appear, he is like succulent plants that spring up
with rapid growth and are soon withered; and that his hope will
be like the spider's web. He does not expressly apply these maxims to Job, but he leaves no doubt on the mind that he intends it,
and that he fLlly believes that this principle will fully account for
all that he had suffered; or in other words, that in the midst of
all his prosperity he had been a mere hypocrite.
To Bildad Job replies in his turn, ch. ix., x. He commences in
a calmn manner, and shows that he is superior to the acrimony of
the assault.  He acknowledges that all power is with God, and
confesses that he has a right to universal supremacy.  Hle controls
the heavens and the earth, rules among the stars and directs them,
and nothing can stand before the exertion of his power.  He
acknowledges that he is far from being perfect, and says that, even
if this were his private feeling, he would not dare to assert it before
God. He could not engage in so unequal a contest where he
should regard him as guilty, but he must yield his own views to
those of God.  Still he maintains that the position of his friends
cannot be defended; that the earth is given into the hands of the
wicked; and that so far from its being true that the dealings of
God are according to the character of men, and are a fair illustration of their character, it is a matter of fact that the wicked are
triumphant and prosperous.  Then he adverts to his own sorrows;
says that his days are fast flying away amid grief, and complains
bitterly that notwithstanding all his attempts to be innocent and
holy, God holds and treats him as if he were a guilty man.
Though he should wash himself in the purest water, yet God
throws him in the ditch, and regards and treats him as if he were
most vile.  He complains that he has no fair opportunity of vindicating himself before God, and that he presses him down with sor.




INTRODUCTION.                    lxvii
rows so that he cannot make a defence; but says that if he would
remove his rod from him, and give him the opportunity of a fair
trial, he would speak, and would vindicate himself.  Becoming
more excited as he proceeds (ch. x.), he gives himself up to complaint.  He becomes desperate at the idea that God has become his
enemy and persecutor; speaks of him  as if he were seeking an
opportunity to inflict pain under some plausible pretence; complains that he had made him, as if with exquisite skill, only to
tormnent and destroy him; says that he hunts him with the fierceness of a lion; expresses regret again that he had not died on the
day of his birth; and entreats of God to let him alone only for a
little time, till he should go down to the deep shades of death.
Zophar, the third speaker, now takes his place in the argument,
and replies, ch. xi. I-e commences, as Bildad did, with violent
invective.  lie regards Job as a man of words without sense; and
reproaches him for maintaining his innocence before God.  He
says that the ways of God are plain, and earnestly desires that God
would himself speak to Job, and is assured that he would then see
that it was his own iniquities that had brought these calamities upon
him.  lie refers, in magnificent language, to the supremacy of
God; says that lie fully understands the secret character of men;
and, like Eliphaz and Bildad, exhorts Job to acknowledge his transgressions, and assures him that if he would do this lie would be
restored to prosperity and yet end his days in peace.
To Zophar Job replies, ch. xii., xiii., xiv.  Yet he does not answei' him personally.  As they had all maintained the same sentiments, he groups them together, and commences, in turn, with a
severe sarcasm.  He says that no doubt wisdom  would die with
them, and reproaches them for their cool self-complacency and their
arrogance in supposing that they were wiser than all the i'est of
mankind.  In return for their traditionary maxims he retorts in the
same manner, and shows them that he is as much at horne in this
kind of argument as they can be.  He therefore adduces a large
number of proverbial sayings (ch. xii.), of far more pertinency and
point than many of those on which they relied, all going to show
the majesty, the power, and the supremacy of God.  He then (oh.
xiii.) commences a direct attack on their motives, and charges
them with maintaining their opinions with the hope of propitiating
the favor of God. To do this, he says, they had employed unsound
arguments; had evinced partiality for God; had been unwilling to
yield the proper weight to the considerations adduced on the other
si'de; and that they had really no regard for the trfuth in the case,
but were' special' and partial pleaders.  H-:e says that they ought
to be awed and to tremble in view of such a fact; that they were
really mocking God by undertaking to defend his government by
I'D    J-"-'u  "'                 n




1xviii                  INTRODUCTION.
such reasons as they had adduced; and that they had great reason
to dread his investigation of their motives, even when they were
pretending to vindicate his government.  Alike in the principles of
government which they ascribed to him, and the arguments by
which they undertook to vindicate him, they were offensive to him,
and must apprehend his displeasure.  Weary with this mode of
argumentation, he then expresses the earnest wish that he might
carry his cause directly before the tribunal of God, and manage it
there, on equal terms, for himself.  He would go before God. in
this cause, confident that he would do right, and resolved to trust
him even though he should slay hin, ch. xiii. 15.  He would ask of
him  only two things-one was, that he would withdraw his hand
from him so that he might be able to do justice to himself in the
argument; the other was, that he would.not take advantage  r o,.,s
great power to overawe him, so that he could saj- nothing.!iK. then
reverts to his calamities, speaks of them  as overwh}'i:tl;ng, and
closes his address (ch. xiv.) with a most beautiful  and pathetic
description of the frailty and *the shortness of life. IIe says that
God removes man fiom all his comforts, anid hides him in the grave,
hopeless of a return to the land of the living, and that his condition
is even more sad and desolate than that of the tree that is cut down.
Thus ends the.first series in the controversy.  The second commences with c.h. xv., and extends to the close of the twenty-first
chapter.  It is pursued in the same order, and with the same question in view.
Eliphaz, as before, opens the discussion, ch. xv.  1te accuses Job
of vehemence and vanity; charges him with casting off fear and
restraining prayer; says that his own' mouth condemned  him,
blames him for his arrogance and presumption in speaking as if he
were the first man that had lived; declares that with himself were
men far more advanced in life than Job was, and even older than
his father; and asks him whether he had been admitted to the secret
counsels of the Almighty, that lie spoke so Confidently of the nature
of his government.  He then enters into a vindication of God;
proposes to adduce the observations of the sages of ancient times
in the purer days when there was no foreign admixture in the sentiments of his country; and maintains that, in accordance with these
sentiments, and with the settled course of events, God deals with
wicked men according to their character.  This opinion he illustrates with great beauty, and by a large number of apethegms,
showing that the wicked man is subject to sudden alarms; that in
prosperity the destroyer comes suddenly uponl him; that he woan(ders abroad for bread; that he is made to dwell in desolate cities;
that all. his prosperity fails, like the shaking off of fruit before it is
ripe; and thiat he is like a tree dried up by heat.




iNTRODUCTION.                    lxix
To tli is speech of Eliphaz, Job replies in his turn, ch. xvi., xvii.
He renews his complaint of the severe manner in which his friends
had treated him, and says'that he could easily speak as they did, but
if his case were theirs he would meet them with consolatory words.
But now, he says, it makes no difference whether he speaks or is
silent.  lie finds no consolation if he speaks; he meets with no
relief though he is silent.  He then adverts with new bitterness of
feeling, and in still more severe and irreverent language, to the
intensity of his sufferings, and to their manifest injustice.  He compares his enemies to a wild beast, gnashing his teeth and casting a
furious glance upon him. says that God had given him over to the
ungodly; that he was at ease, when God came upon him  like a
hunter, and stationed his archers around himn; that he had come
upon hirm like an army attacking a city,' breach upon breach;'
and  that all this  was not because  he was wicked, for his
hands were pure.  He then calls upon the earth to cover his blood,
and says that, after all, his only appeal is to Gcd, and before him
his eyes poured out tears.  In ch. xvii. lie continues the description
of his sufferings, and says that the record of his trials will yet be a
subject of amazement to good men which they will not be able to
understand, and that all his plans are no"w broken off, and that he
-.;sust make the grave his house and his bed in darkness.
To this address of Job, Bildad replies in his turn, ch. xviii.  He
begins by repeating the accusation before made, that the argument
of Job was made up merely of vain words.  He accuses him of
arrogance and a presumptuous idea of his own importance-as if
the settled course of events were to be made to give way on his
account.  He says that the great laws of the divine administration
are fixed, and that it is an established maxim that the wicked shall
be punished in this life.  This sentiment he proceeds to enforce by
a number of beautiful adages or proverbs.  The light of the wicked
shall be put out; the candle in his dwelling shall be extinguished;
he shall be cast down by his own counsel; the gin shall suddenly
take' him; the robber shall come upon him  his strength shall
vanish; terrors shall surprise him; his roots shall perish; his memory. shall perish; he shall be chased out of the world; he shall
have neither son nor nephew; and all that come after him shall
hold him up as an example of the manner in which God deals with
the wicked.  Bildad advances nothing new, but he enforces what
had been said before with great emphasis, and urges it as if it were
so settled that it could not admit of dispute.  He dees not, in the
description of the evils that conime upon the wicked, refer to Job by
name, but he presents his argument in such a way as to leave no
doubt that he designs to have it applied to him.  There is much
refinement of cruelty in this, and lie doubtless meant that it shouild
he keenlvy felt by) Jobh.




]xs                    INTRODUCTION.
In the reply of Job to Bildad, oh. xix., he shows that he felt it
deeply.  His speech on this occasion is one of the most pathetic
parts of the poem, and exhibits his character in a most beautiful light. lHe commences, as usual, with the language of sorrow,
but it is with a tender and subduec spirit.  He asks his fiiends
how  long they, will continue to vex him, and crush him  with
their remarks; says that they had reproached him ten times, and
had made themselves strange to him; and declares that if he had
erred, his error was his own, and remained with himself. H1e then
gives a most affecting description of his sufferings.  God had overthrown him; he had fenced up his way; he had taken the crown
ftom his head; he had removed all his hopes; he had put away
firom him his brethren and friends, his kinsfolk and acquaintance;
he had made him  an object of reproach to his servants; his wife
was estranged from him, and he was derided even by children.  In
most impassioned language he calls on his friends to pity him, for
the hand of God had touched him.  Then follows the most noble
and sublime declaration, perhaps, to be found in'the book.  Conscious of the importance of what he was about to say, he asks that
his words might be engraved on the eternal rock, and then professes his unwavering confidence in God, and his firm assurance
that he would yet appear and fully vindicate his character.  Though
nmow consumed by disease, and though this process should still go
on till all his flesh was wasted away, yet he had the firmest conviction that God would appear on the earth to deliver him, and that
with renovated flesh, and in prosperity, he would be permitted to
see God for himself. For a view of the reasons for this interpretation of this sublime passage, the reader is referred to the Notes on
the chaptier.
Zophiar now speaks in his turn, ch. xx.  But he speaks only to
recapitulate the old argument under a new form.  Hle maintains
the position which had been so often before advanced, that certain
and dreadful calamity must overtake the wicked.  This thought he
)puts into new forms, and urges it with a variety of proverbial illustrations and bold statements, but without much that is new in the
argument.  He undoubtedly means, like the previous speakeis, to
have Job apply this to himself, though he does not expressly declare it.
Job replies to Zophar, ch. xxi., and his reply closes the second
session of the controversy. He collects all his strength for the argument, as though he were resolved at once to answer all that had
been said.  He calls upon them attentively to mark what he has to
urge; and says that if they will now hear him, they may then mock
on.  lHe then proceeds to answer their arguments by appealing to
well known and indisplutable tJkcts.  He says that the wicked live —




INTRODUCTION.                    lXxi
grow old-become mighty in power-are prospered in their flocks
and herds-send forth their children to the dance —and spend their
days in wealth and enjoyment, and then go down to the grave without long and lingering pain.  He says that they openly cast off' the
fear of God, and live in irreligion.  Yet he admits that it is not
alzways so; that the candle of the wicked is sometimes put out,
and that sorrows are laid up for their children; so that no universal
rule can be laid down in regard to the dealings of God with men
here.  lie alleges that in fact there is the greatest variety in the
manner in which people die-one dying in full strength, cut down
in his vigor, and another in the bitterness of his soul, having had
no pleasure.  Hle says that the wicked are reserved for the day of
destruction-for some future retribution, and that they xx.I1 be
hereafter brought forth to wrath.  By this appeal to facts, he evidently supposed that the controversy would be ended. -Of theJffcts
he had no doubt; and these facts were of more value than all
speculations on the subject.
The third session of the discussion, like the previous ones, is
opened by Eliphaz, ch. xxii.  This is the last speech which Eliphaz
makes, and roused by the argument of Job in the previous chapter,
and excited by his appeal to facts, he pours forth his soul in one
grand effort to confute the position which he had taken.'there is
great art in this speech, and greater severity than he had before
used.  He begins by maintaining that a man could not be profitable to God, and that he could not be influenced in his dealings
with men by any claim which they had on him, or any dread which
he had of them.  No rank, authority, or eminence could prevent
his dealing with them as he pleased.  He then, in open and bold
terms, charges Job with great guilt says that these calamities
could not have come upon a man unless there had been extraordinary iniquity, and proceeds to argue as if this were so, and to state
what crimes Job must have committed to make it necessary to bring
such calamities upon him.  He accuses him of cruelty, oppression,
and injustice in the performance of his duties as a magistrate; affirms that he had wronged the poor, the widow, and the fattherless;
says that he had wholly disregarded the laws of hospitality, and
that it was no wonder that in view of these things such heavy calamities had come upon him.  It could not be otherwise.  God could
have dealt with him in no other way than this.  He then appeals,
with great force, to the deluge, and says that that was a case which
demonstrated that God would deal with the wicked according to
their character and deserts.  In view of these things, he again
counsels Job to acquaint himself with God, and to be at peace with
him. He assures him t;hat if he would confess his sins and return
to God, he would yet have prosperity, and be able to lavy uno gold as




N xii                  I N'ila tODlUCTiON,
dust; and that if he prayed to God, he would be propitious to hini.
He would become yet a counsellor to the feeble, and be exalted to,
honor in the land.
Job, in his turn, replies, ch. xxiii., xxiv.  IHe commences in a
most pathetic, and tender manner.  He turns away from every human helper, and looks to God.  He had looked to earthly friends in
vain; and finding there no consolation, he expresses the most earnest wish that he mnight be able to carry his cause at once before
his Maker.  Could he come before him, as he wished, he would
plead his cause there, and there he would find One who would hear
hilml, and would know why it was that he was thus afflicted.  He
could nriot lnow explain it, yet God would do it, if he was permitted
to carry his cause before him.  Yet he could not find him.  IIe
looked in every direction for some token of his appearing, in vain.
Hie went east, and west, and north, and south-in the quarters of
the heavens where he usually manifested himself, but he could not
find him.  Notes on vs. 9, 10. Yet he had the firmest confidence
in him, and he felt assured that when he had been tried, he would
come forth as gold.  He asserts his consciousness of integrity, and
says that it h.ad been the great aim of his life to honor and obey
God.  ITe then proceeds, ch. xxiv., to defend his former position,
and affirms that so far from its beina true that the dealings of God
were in accordance with the character of men here, it was a fact
that the wicked often lived long and in great prosperity.  He refers
to large classes of the wicked-to those who remove the landmarks
-to those who take the property of the widow and the fatherless
for a pledge —to those who live by plunder-to those who oppress
the poor and turn them  out without shelter-to those who cause
others to labor under hard exactions —to the murderer who rises
early to accomplish his purpose —to the adulterer, and to all who
perform deeds of darkness.  He says that they often have in fact
long prosperity, though he admits that they will be ultimately cut
off; they are only exalted for a littl-etime:, and then they will be
brought low.
These facts being undeniable, Bildad, whose turn it was to answer, does not attempt to reply to them.  The argument of Job
from what actually occurs had settled the question, and, so far as
the friends of Job were concerned, decided the controversy.  Bildad indeed, ch. xxv., attempts something like a reply; but it consists
merely of a description of the power, wisdom, and majesty of God,
and closes with the sentiment twice before expressed concerning
tile comparative impurity and insignificance of man —a reply that,
however beautiful, has no relevancy to the considerations stated by
Job.  The manner- in which he speaks is, in fact, a yielding of the
argument, and a retiring from the field of debate.




ISTRODUCTIONo                    lxxiii
Job, who next speaks, in reply to Bildad, ch. xxvi., opens his
address in a strain of bitter irony.' How had the feeble, the powerless, and the ignorant [referring to himself], been strengthened,
helped, and enlightened, by this wise speech!' He inquires of
Bildad, by whose spirit he had spoken, and who had helped him to
utter such marvellous things! HTe then proceeds himself to expatiate on the topic on which Bildad had proposed to enlighten himthe greatness and majesty of God, and does it in such a manner as
to show that his own views were far more elevated than those of
Bildad, and that he was far in advance of his professed teacher in
his knowledge of the character and government of God.  In this
sublime description, he states his views of the creation; says that
the deep, dark world of the shades is open before God; that he
stretched out the north over the immense void, and hung the earth
upon nothing; that he binds up the thick clouds, holds back the
face of his throne, compasses the waters with bounds so that they
cannot pass, divides the sea with his power; and that by his own
hands he had formed the beautiful constellations of the heavens.
There is not to be found any where a more sublime description of
God, nor a passage of more exquisite beauty, than that with which
he closes:
Lo! these are but the outlines of his ways!
And how faint the whisper which we hear of him!
[Should he speak with] the thunder of his power, who could under
stand him?
This was the appropriate place for Zophar to reply, and Job evi-.Jently paused to give him an opportunity. But he had nothing to
say, and the argument on the part of the three friends of Job is
closed.
Finding that no one replies to him, Job proceeds, in a more calm
manner, to a full vindication of himself, ch. xxvii.-xxxi.  He states
further his views about the government of God, and especially in
reference to his dealings with a hypocrite (ch. xxvii.); gives a
most beautiful description of the search for wisdom, detailing many
of the discoveries of science known in his time, and saying that no
one of them could disclose it, and concluding by saying that true
wisdom could be found only in the fear of the Lord (ch. xxviii.);
affectingly contrasts his present condition with his former prosperity (ch. xxix., xxx.); maintains the integrity of his life, asserting that he was free from the crimes charged on him, and iInprecating the severest punishment if he had been guilty; and closes
by saying, that if God would come forth and pronounce a just judgment on him, he would take the decision and bind it on his head
as a diadem, and march forth with it in triumph.  For the train of
4




Lxxiv                   INTRODUCTION.
thought in these beautiful chapters, the reader is referred to the
" Analysis" prefixed to the Notes.
III. Thus far Job is triumphant.  He has silenced his' friends,'
and gained the field as a victor.  At this stage a new character is
introduced, who comes -with great apparent modesty, and yet with
great pretensions. It is Elihu. -He had evidently listened to the
debate, and feels indignant that no one of the three friends of Job
dared to reply to him.  HIe is young and comparatively inexperienced, and hence he had thus far taken no part in the controversy.
But he professes to have had views communicated to him by divine
revelation, which clear up all the difficulties in the case; and he
proceeds to state them. The single additional thought on which
he dwells so much, and which he introduces with so much pomp
and parade of language, is, that afffictions are for the good of the
sufferer, and that if those who are afflicted will hearken to the counsel which God sends, and turn from their sins, they will find their
afflictions to be sources of great benefit.  This leading thought he
exhibits in various lights, and evidently supposes that it would be
sufficient to solve the difficulties which had been felt in the discussion. It is remarkable that it had not been made more prominent
by Job and his firiends  and it is from the fact that it had not been
particularly adverted to, that leads Elihu to place it in such a variety of view. In the course of his speech there is much severe
reflection on Job for his rashness and presumption, and the general
tenor of the address is, undoubtedly, to coincide with the' friends'
of Job in their views, rather than in his.  The thirty-second chapter is wholly introductory, in which he expresses great modesty,
and apologizes for his speaking, by saying that he was grieved that
no one replied to Job, and that he was constrained to reply by the
pressure of important thoughts on his mind. In ch. xxxiii. he enters on his argument, and says that he was inspired of God to say
what he had to communicate; that as Job had wished to bring his
cause before God, he was now in the place of God, and that Job
need not be overawed by one of the same nature with himself. He
then adverts to what he understood Job to maintain, that he was
innocent; and says that in this he could not be correct, but that God
must be more righteous than man.  He then adverts to the main
thought which he had to communicate, that God speaks to man in
various ways, by dreams, by visions, and by afflictions,-to withdraw
him fi'om his purpose, and to save him from sin. If God sends a
messenger to him when he is afflicted, and he turns from his sins,
then he is merciful to him, and he is restored to more than his
former prosperity. To this fact Elihu calls the particular attention
of Job, and then pauses for a reply. As Job says nothing, Elihu in
ch. xxxiv. proposes nmore particularly to examine his case.  He then




INTRODUCTION.                   1XXV
proceeds to state that Job had manifested a very improper spirit;
that hI-e had been irreverent, and had maintained that it was of no
advantage for a man to serve God.  He then advances the position
that God cannot do wickedly, and proceeds to illustrate this by
showing that he is supreme, that it is presumptuous for man to
arraign his dealings, and that in fact his government is administered on the principles of equity.  On the basis of this, and assuming that Job was a wicked man, he calls on him to confess that his
chastisement was just, and to resolve to offend no more.  In ch.
xxxv. he charges Job with having in fact maintained that his own
righteousness was more than that of God.  This position he proceeds to examine, and to show, which he does with great conclusiveness, that it is impossible that the righteousness of man can be
in any way profitable to God.  He admits that a man's righteousness might be of advantage to his fellow-man, but maintains that it
could not affect God. He then proceeds to show that the true reason
why God did not interpose when men were afflicted, and remove
their calamities, was, that they were obstinate and perverse, and
that no one cried to God, who alone could give consolation.  Elihu,
having undertaken to vindicate the character of God, proceeds,
in ch. xxxvi., xxxvii., to state some of the great principles of his
government, and to maintain that God was right.  He says that
there yet remains much to be said cn the part of God.  J(:b, as lie
understood, had maintained that his government was administered
on no settled principles.  In opposition to this, Elihu asserts that
God is mighty, and that his government is net to be despised; that
lie will not prosper the wicked; that in fact he protects the righteous and vindicates the cause of the poor; and that his eye is on all.
If they are in affliction, and bound in fetters, it is in order that they
may see their iniquity and be brought to true repentance.  The
hypocrites, he says, heap up wrath, but the poor and afflicted are
delivered, and Job would have found favor if he had been truly
penitent.  Elihu counsels him to beware lest his refusal to submit
to God, and to exercise true repentance, should be the occasion of
his entire destruction.  To illustrate his views, and to show the
necessity of submission, he closes his speech (ch. xxxvi. 26-33,
ch. xxxvii.) with a sublime description of the greatness of God,
especially as manifested in the storm and tempest.  There is in this
description every indication that a storm was actually rising, and
that a fearful tempest was gathering.  In the midst of this approaching tempest, the address of Elilu is broken off, and the Almighty
appears and closes the debate. S~ ee the Analysis to ch. xxxvii.
- IV. The fourth part of the boock consists of the address of the
Almighty, ch. xxxviii.-xli.  This sublime discourse is represented
as made from the midst of the tempest or whirlwind which Elihu




lxxvi                  INTRODUCTION.
describes as gathering.  In this address, the principal object of God
is to assert his own greatness and majesty, and the duty of profound
submission under the dispensations of his government.  The general thought is, that he is Lord of heaven and earth; that' all things
have been made by him, and that he has a right to control them;
and that in the works of his hands he had given so much evidence
of his wisdom, power, and goodness, that men ought to have unwavering confidence in him.  He appeals to his works, and shows
that in fact man could explain little, and that the most familiar objects were beyond his comprehension. It was, therefore, to be
expected that in his moral government there would be much that
would be above the power of man to explain. In this speech, the
creation of the world is first brought before the mind in language
which has never been equalled. Then the Almighty refers to
various things in the universe that surpass the wisdom of man to
comprehend them, or his power to make them-to the laws of light;
the depths of the ocean; the formation of the snow, the rain, the
dew, the ice, the frost; the changes of the seasons, the clouds, the
lightnings; and the instincts of animals.  He then makes a particular appeal to some of the more remarkable inhabitants of the air,
the forests, and the waters, as illustrating his power.  He refers to
the gestation of the mountain-goats; to the wild ass, to the rhinoceros, to the ostrich, and to the horse, ch. xxxix.  The ground of
the argument in this part of the address, is, that he had adapted
every kind of animals to the mode of life which it was to lead;
that he had given cunning where cunning was necessary, and
where unnecessary, that he had withheld it; that he had endowed
with rapidity of foot or wing where such qualities were needful;
and that where power was demanded, he had conferred it. in
reference to all these classes of creatures, there were peculiar laws
by which they were governed; and all, in their several spheres,
showed the wisdom  and skill of their Creator.  Job is subdued
and awed by these exhibitions, and confesses that he is vile, ch. xl.
3-5. To produce, however, a more overpowering impression of
his greatness and majesty, and to secure a deeper prostration- before
him, the Almighty proceeds to a particular description of two of the
more remarkable animals which he had made-the behemoth, or
hippopotamus, and the leviathan, or crocodile; and with this description, the address of the Almighty closes.
The general impression designed to be secured by this whole
address is that of awe, reverence, and submission. The general
thought is, that God is supreme; that he has a right to rule; that
there are numberless things in his government which are inexplicable by human wisdom; that it is presumptuous in man to sit in
judgment on his doings; and that at all times man should bow




INTRODUCTION.                   lxxvii
before him with profound adoration.  It is remarkable that in this
address, the Almighty does not refer to the main point in the controversy.  He does not attempt to vindicate his government from the
charges brought against it of inequality, nor does he refer to the
future state as a place where all these apparent inequalities will be
adjusted. For the reasons of this, see the remarks at the close of
the Notes on ch. xli.
V. The whole work now closes, ch. xlii.  Job is humbled and
penitent.  His confession is accepted, and his general course is
approved.  His three friends are reprimanded for the severity of
their judgment on him,t and he is directed to malke intercession for
them.  His calamities are at an end, and he is restored to double
his former prosperity, and is permitted to live long in affluence and
respectability. Thus God shows himself in the end to be the
friend of the righteous; and thus the great object of the trial is
fully secured-by showing that there is true virtue which is not
based on selfishness, and that real piety will bear any trial to which
it can be subjected.
6.  The canonical authority and inspiration of the book.
The canonical authority of the book of Job, or its right to a place
am-ong the inspired Scriptures, is determined on the same principles
as the other books of the Old Testament.  The argument for this
rests mainly on two considerations, which have generally been
regarded as satisfactory by those who hold to the divine mission of
the Saviour and the inspiration of the apostles.  The first is, that it
was found in the canon of the Jewish Scriptures to which the
Saviour gave his sanction as inspired; and the other is, that it is
quoted in the New Testament as of divine authority.
In regard to the first of these, there can be no doubt that it
existed among  the books which were regarded by the Hebrews as
inspired.  It has the same evidence of this kind which exists in
favor of any one of the books of the Old Testament.  There is the
same authority-arising from  the opinions of the Jews, from  the
existence of manuscripts, from the ancient versions, friom  repeated
quotations, from  extended commentaries, and from the enumeration of the books of divine inspiration in the ancient cataloguesin favor of the book of Job, which there is for any one cf the books
of hloses or of the prophets.  The argument from this source is
thus stated by Wemyss: " The Seventy translated it about 277
years before Christ; Josephus places it among the historica. writings; Philo the Jew quetes a fragment of it.; part of it is evidently
imitated by Baruch; the subject of it is mentioned in the book of
Tobit; and in the catalogue of' Jewish canonical books, drawn up




lxxviii                   INTRODUCTION.
by Melito, Bishop of Sardis, near the end of the second century, rwe
find it inserted after the Song of Songs, on the supposition that it
was written by Solomon. Jerome introduced it into the Vulgate, and
almost all the Fathers of the Church have quoted it.  The Talmud
places it after the book of Psalms, so that Jews and Christians
equally acknowledge its canonicity." p. 6.  It was in reference to
this entire collection that the Saviour gave to the Jews of his time
the direction, " Search the Scriptures." John v. 39.  And it was
of this entire collection that the apostle Paul said, " All Scripture
is given by inspiration of God, and is profitable'for doctrine, for
reproof, for correction, for instruction in righteousness."  2 Tim.
iii. 16.
The other argument for the canonical authority and inspiration
of the book of Job, is the fact that it is quoted in the New Testament.  It is introduced by the same formula, and evidently with
the belief that it sustains the same rank as the other books of the
inspired volume.  It is true that it is but twice quoted directly, but
that is sufficient to show that the writers of the New Testament, in
common with all the Jews, regarded it as of divine authority. The
quotations in the New Testament are the following:
Job v. 13:
"He taketh the wise in their own craftiness,"
quoted in 1 Cor. iii. 19, where Paul introduces the quotation by
the words, "It is written," agreeably to the common form of quoting from the other parts of Scripture.
Job xxxix. 30:
"Her young ones suck up blood;
" And where the slain are, there is she," i. e. the eagle.
This is evidently referred to by the Saviour, Matth. xxiv. 28, "For
wheresoever the carcass is, there will the eagles be gathered together," and Luke xvii. 37.  It must, in candor, however, be admitted that the argument from this source rests mainly on the former
passage, as the remark of the Saviour may have been merely proverbial, without any.special reference to the book of Job.  Besides
these places, there are a few others in which there seems to be an
allusion to Job, though not so manifest as to be regarded as intentional quotations.  See James iv. 10, comp. Job xxii. 29; Rom. xi.
34, 35, comp. Job xv. 8; and 1 Pet. v. 6, comp. Job xxii. 29.  It
is once alluded to by Philo (~ 31), but is not referred to by Josephus.  Eicthhorn, Einleit. ~ 645.
But if the canonical authority and inspiration of the book of Job
be admitted, still a most interesting question presents itself.  In
what sense is it to be regarded as of divine origin?  Are we to con



IN'TRODUCTION,                   lxxix
Bider the whole of it as inspired?  Are all the speeches made, and
all the arguments used, and all the complainings uttered by Job,
and all the views of science presented, to be regarded as the suggestions of the Holy Spirit?  If this is not to be supposed, on what
principles are we to be guided in determining what is of divine
authority, and what not?  And in what sense is the word inspiration to be used, as applied to those portions of the book?  These
questions, which probably occur to every reader of the book, and
which create perplexity whenever they occur, make it necessary to
offer a few suggestions in regard to its inspiration.  The principles which are necessary to be understood in order to a correct
interpretation of the book of Job, may be stated as follows:
(I.) In an inspired book there is an exact and infallible record of
facts as they actually occur.  Whether the record relates to the
existence, perfections, and plans of God; to what he has done in
the work of creation, providence, or redemption, or to his claims
on mankind; whether to the existence and employments of angels,
or to the creation, character, and destiny of man; and whether to
the revolutions of kingdoms, or to the actions, words, feelings, and
views of individual men, still the same principle exists in the case.
The sole object is to secure a fair record; to state things as they
are.  The design of inspiration is not always to communicate new
truth, or truth that was not or could not be otherwise known; it is
to make a record that shall be free from all error, and shall preserve
the remembrance of things as they actually exist. And so far as
pertains to this principle, it is unnecessary to inquire whether
inspiration is by immediate suggestion or by superintendence; the
only essential thing is, that in an inspired work there is an exact
and infallible statement of the truth which is professed to be recorded. As a matter of fact, in the volume of revelation, a large part
of the truths are far above any power of man to discover them, and
they were directly communicated to the speakers and writers by
the Holy Spirit.  In regard to all that is recorded in the Scriptures,
it is to be held that the Holy Spirit so presided over the minds of
the sacred writers, as to keep them from error, and to secure the
exact record of such things as as were necessary to be known to man.
In applying this principle to the book before us, the only thing
which it is necessary to maintain is, that there is a correct record
of events as they occurred to Job, and of the arguments of himself
and his friends, and of the address of the Almighty. Whether
either he or his friends were inspired, is quite another question,
and is to be determined by other considerations.  Whether all
which he said was true, or whether all or any thing which they advanced was correct, is not to be determined by the mere position
that the book is inspired.




XXX.                    INTRODUCTION.
(2.) It is to be admitted that there are in this book many things
recorded which are in themselves wrong and false. It is not to be
denied that Job uttered some sentiments which cannot be vindicated, and often manifested a spirit which was wrong. This is apparent not only from the contrariety of such sentiments and feelings
to other parts of the Scriptures, but from the reproof of the Almighty
himself at the close of the book. Nor can it be denied that the
friends of Job uttered many erroneous sentiments, for their views
are expressly condemned by God himself, ch. xlii. 7. Still, it is true
that they uttered those sentiments, and that they entertained those
opinions; and this is properly all that inspiration is responsible for.
In the records of profane history there are often things occurring
just of this character. There are many things recorded which
were in themselves wrong, yet the record is correctly made; there
are many sentiments expressed by various speakers which are wrong
in spirit, and yet the record that such sentiments were uttered is
true. All that the fidelity of the historian is responsible for is the
correctness of the record.  He is not at all answerable for the propriety of the acts referred to, nor for the sentiments of the various
speakers.  If he gives a fair statement, he has done all that the
world can demand of him as an historian-just as all that a painter
can be required to do is to give a fair copy of his original. Whether that original be beautiful or otherwise, is quite another quescion. So in the matter before us, all that the inspired writer, whoever he may have been, is fairly responsible for, is the fairness and
correctness of his record.
(3.) It is of great importance to preserve the record of things as
they actually occurred, whether they were good or evil, right or
wrong. This gives its value and importance to history; and this
object is not unworthy of inspiration.  We wish to know what the
facts were; what were the opinions which prevailed; what were
the sentiments expressed; what were the views of men on important
subjects.  Hence history has brought down to us many things that
are in themselves of little value, or that cannot be depended on as
guides now, but which show what has been the progress of events.
So in the book before us, it was of great importance to show the
opinions which prevailed in an early age of the world, and with the
best opportunities for reflection, on a great and important question
of the divine government. It will make us prize more highly the
revelation which we have on those points; and it will show us how
much we are really indebted to revelation.  The discussion in this
book was on one of the most important points that can come before
the mind of man. It is on a question which has occurred in all ages,
and which has been every where examined. The inquiry why the
good are afflicted, and why the wicked are prospered, is one that




INTRODUCTION.                    lxxxi
must come before the minds of thinking men, and must present a
great many difficulties.  This question is discussed here under
every conceivable advantage.  It arose from a most interesting and
afflicting case which had actually occurred. It was examined by
men of age, experience, and wisdom; by men who could bring to
bear on it the result of patient thought, and who were imbued with
the wisdom of the ancients.  The subject was never more fairly or
fully examined; and nothing ever occurred that could do more to
determine the just limits of the human powers on these great inquiries pertaining to the divine government.
(4.) In a book of revelation for the guidance Df mankind, it is;
important not only to preserve the memory of facts as they actually
occurred, and to impart to men truths which the human mind could
not originate; but to preserve, also, a correct record of' the workings of the human mind in circumstances of trial and temptation.
It is important not only to state in the abstract, and by clear propositions, what man is, but to show what he is by exhibiting him as
placed in a great variety of situations, and by permitting us to see
how het will fIel, and speak, and act in such circumstances.  We
need to see what human nature is; how it developes itself in trying
situations; how the general declarations which God makes about
man are illustrated in his life; and especially, we want to see the
effect of religion ini subduing, calming, and elevating the soul, and
in enabling it to bear trials and to meet with temptations.  And
for the same purpose, also, it is important to exhibit mind as it
actually exists under the influence of religion-with the imperfections of our nature-with the impatience, restlessness, murmuring,
and unguarded expressions which occur in times of calamity and
trial.  Even the eminent saint is not perfect in this life.  Religion
does not deliver him from all imperfection. It leaves the mind
subject to conflict, anxiety, trouble; engaged in a fearful warfare
with sin and temptation; liable to the outbreaks of impatience and
murmuring; subject to the possibility of being thrown off the
guard, and of saying things which will be subsequently the occasion of much regret.  Now, as it is the design of revelation to
exhibit religion not only in its precepts, doctrines, and commands,
but as it actually exists in the mind and heart, it was important to
furnish some actual illustrations of this in detail.  For this purpose, nothing could be better adapted than to select just such a
case as that of Job, and to exhibit him in a condition of most
extraordinary trial.  He possessed undoubted piety.  He had
made uncommon attainments in religion.  He had been a man of
calm judgment-of sober views-of eminent wisdom.  His was a
fair case, therefore, in which to show the workings of human
nature even under the most favorable circumstances, and when the




lxxxii                  INTRODUCTIONo
mind is imbued with religion.  It was a case designed not to show
what man ought to be, but what he is; and how much infirmity
and passion may actually exist in the soul, even when imbued with
the principles of piety.  Much of this same thing also occurs in
the Book of Psalms; and one of the principal things which give
value to that inestimable part of the Scriptures is, that it so fully
expresses the feelings of a pious man in a great variety of trying
circumstances. Many of the expressions in the Psalms, as well as
in the Book of Job, we are by no means to regard as the offspring
of genuine religion, but as denoting what human nature is, even
when the prevailing feelings are those of piety.  Even in such a
mind, there will be outbreakings of passion; improper murmuring 
doubts about the safe condition of the soul; moments of darkness,
when clear visions of the divine goodness will be withdrawn; and
expressions of impatience, which will give occasion of regret in
the subsequent life,  Comp. Ps. cxvi. 11, lxxiii. 1-15.  To record
these is not to express approbation of themn; and the record may be a
source of unspeakable consolation to those who are betrayed into
similar exlpressions, as showing that their feelings do not demon-,strate that they have no true religion.  One of the principal
excellencies of the Book of Job is, that it preserves just such a
record, and that it shows what the human mind is, even under the
prevalent ascendancy of religious feeling, when it is subjected to
severe trials.
(5.) In order, then, to ascertain in this book what is right and
what is wrong, a careful examination is necessary, in connexion
with the other parts of the Bible.  The views of the friends of Job,
and the expressions of Job himself, must be carefully compared
with the law of God, with the counsels and precepts elsewhere
revealed, and with the nature of true religion as elsewhere exhibited.  We are not to assume that all that Job said was right; nor
are we to assume that we would have avoided the impatience and
irreverence which he sometimes manifested.  We are to compare
the arguments of Job and his friends ewith the statements of truth
elsewhere occurring in the Scriptures, and to place his feelings by
the side of those of the only perfect man-the Lord Jesus.  In him
there was no impatience-no murmuring-no irreverence.  In
him was illustrated fully what religion, under the most trying
circumstances, ought to be; in Job we see what, as human nature
is constituted, it often is.  With the New Testament in our hand,
it is not difficult to form a correct estimate of what was wrong in
the Patriarch of Uz; and we shall not find it difficult to determine
what we ought to avoid when we are called to pass through similar
trials.
( ) It is not difficult, then, to determine the value of this book,




INTROD UCTION.                 IXXXltx
or the place which it deserves to occupy in the sacred canon. IL
shows the following things:-(a) The operations of the human
heart when under trial.  (b) The real power of religion in restraining the mind, and in producing ultimately acquiescence in
God. (c) It shows how far the human mind can go of itself, under
the most favorable circumstances, in explaining the mysteries of
the divine government.  (d) It shows the necessity that truth should
be revealed beyond what the human understanding has power itself
to originate, to furnish support and consolation.  (e) It shows the
duty of perfect submission to the will of God, even when we cannot
see the reason of his doings. In the works of creation and providence he has evinced so much wisdom and power, so much that
siurpasses even now all that science can do to explain it, so much
that is every way superior to man, that we ought to have confidence
in the wisdom of God in all things, and to believe that the great
Governor of the universe is qualified for universal empire.
Various places have been assigned to the Book of Job in the
ancient and modern arrangements.  The place which it occupied
at first in the Jewish canon is uncertain, for the ancient catalogues
of the sacred books differ much from each other in regard to the
place of this book. In that of Melito, it stands after the Canticles;
in that of Origen, after Ezekiel; in that of Jerome, after the minor
prophets.  In Bava Bathra, c. L. f. 14, b., the books of the Hagiographa follow each other in the following order: 1 Ruth,
2 Psalms, 3 Job, 4 the writings of Solomon, Proverbs, Ecclesiastes, Canticles, 5 Lamentations, &c. According to Elias Levita,
the Masorites arranged the Hagiographa in the following order:
i Chronicles, 2 Psalms, 3 Job, 4 Proverbs, 5 the five festival books.
The order in the printed editions varies as much as in the catalogues.  In the Bomberg edition, in 1521, it is placed between
the book of Proverbs and Daniel; in the edition of Buxtorf, it is
placed between Proverbs and Canticles.  See Eichhorn, Einleit.
~ 645, Carpzov, Introd. in V. T. p. 31. The proper place for the
book of Job, in order to estimate its real value and importance, is
at the commencement of the Bible, or in the early part of the book
of Genesis. There is reason to suppose that it is the oldest book
in the world; and there is. a moral certainty that it was penned
before the giving of the law on Mount Sinai, and before, in fact,
any of the revelations were given which now shed so much light on
the path of man. In our estimation of its design, it should stand
at the commencement of the volume of revealed truth, to show how
little the human mind can discover in regard to the principles of
the divine government, and the necessity of revelation. The
reasonings of the sages of Arabia, in the earliest period of the
world, demonstrated abundantly what the reasonings of the sages




lXXXiv                 INTRODUCTION.
of Greece afterwards did-that man needed a revelation to acquaint
him with the true principles of the divine administration.
7.   The patriarchal religion, as developed in the book of Job.
On the supposition that this book was composed at the time supposed, then it is an invaluable document in regard to the nature of
the patriarchal religion. We have comparatively few notices on
that subject in the book of Genesis, and this volume supplies a chasm
which it is of the greatest importance to fill up in order to:understand
the history of the world. We may suppose, without impropriety, that
the mind of Job was imbued with tile principles of religion, as then
understood by the patriarchs; that he was acquainted with the traditions which had come down from more remote periods; that he
was apprized of the revelations which had then been communicated
to mankind; and that he practised the rites of religion which were
then prevalent among the true worshippers of God. If this is so,
then it will be of interest and importance to bring together, in a
brief compass, some of the notices of the patriarchal religion
scattered throughout this book.
(1.) The existence of one supreme God, the infinitely-wise and
glorious Creator of all things. In the entire book, God is spoken of
as one, nor is there an intimation by any of the speakers that there
is more than one God. There are no allusions to a good and an evil
principle contending in the universe; nor any trace of the doctrine
which subsequently became prevalent in the East, that such contending principles existed.  No sentiments occur like those which
were afterwards embodied in Persia respecting the existence and
conflicts of Ormuzd and Ahriman (see Creuzer, Symbolik und
Mythologie, Erster Band, 226, seq., and Neander, Geschichte, 2,
a. 219, seq.), or what became subsequently the doctrine of the
Manichaeans.  The religion of the book of Job is throughout a
pure theism. This fact is remarkable, because the subject of the
controversy-the mingled good and evil in the world-was such as
constituted the foundation of the argument for dualism subsequently
in a considerable portion of the Oriental world.
The characteristics ascribed to God in this book are such as are
every where attributed to him in the Bible, and are far above any
conceptions which prevailed of him at any time among Pagan philosophers. He is almighty, ch. v. 9, vi. 4, ix. 5-12, et al. He is
omniscient, ch. xi. 11, xxi. 22. He is wise, ch. xii. 13, xxiv. 1;
inscrutable, ch. xi. 7-9, xxxvi. 26; invisible, ch. xi. 11.  He is the
Supreme Governor of the world, and the regulator of its concerns,
ch. v. 9-13, viii. 4-6.  He is the Creator of all things, ch. iv. 17,
x. 8-11, xxxv. 10, xxxviii. 4-10.  He is pefectly pure and holy,
ch. xv. 15, 16, xxv. 5, 6. He is eternal, ch. x. 5. He is a spirit



INTRODUCTION.                    1xxV
ual Being, ch. x. 4.  He is gracious, and is ready to forgive sin to
the penitent, ch. v. 17-27, xi. 13-19, xxii. 21-23, xxxiii. 23-2)8.
He is a hearer of prayer, ch. xxxiii. 26, xii. 4, xxii. 27.  He is the
dispenser of life and death, ch. iv. 9, x. 12, xxxiii. 4.  He communicates his will by revelation to mankind, ch. iv. 12-17, xxxiii. 1.417. In these and in numerous other passages in the book, the
existence and attributes of the One Supreme God are stated with
perhaps as much clearness as in any part of the Bible, and in a
manner infinitely superior to any statements respecting the divine
character and perfections in any other ancient books except those
of the Scriptures.
(2.) The universe was created by this one great and glorious
God.  It was not the work of chance; it was not the creation of
any inferior beings; it was not eternal.  A single passage is all
that is necessary to be referred to on this point-a passage of unequalled sublimity, ch. xxxviii. 4-11.
Where wast thou when I laid the foundations of the earth?
Declare, if thou hast understanding.
Who hath laid the measures thereof, if thou knowest?
Or who hath stretched the line upon it?
Whereupon are the foundations thereof fastened?
Or who laid the corner-stone thereof,
When the morning stars sang together,
And all the sons of God shouted for joy?
Or who shut up the sea with doors,
When it brake forth, as if it had issued out of the womb?
When I made the cloud the garment thereof,
And thick darkness a swaddling-band for it,
And brake it up for my decreed place,
And set bars and doors,
And said,'" Hitherto shalt thou come, but no further;
And here shall thy proud waves be stayed?"
(3.) He is the moral Governor of all his intelligent creatures,
dispensing rewards and punishments according to their character.
It is unnecessary to refer to particular passages demonstrating this,
as the whole of the controversy in the book turns on it. Theffact
that God thus governs the universe, and that he punishes the evil
and rewards the good, is assumed on both sides in the controversy,
and is never called in question. The point of inquiry is, In what
manner is it done?  One of the parties maintains that the dispensations of God here are strictly according to human character, and
that character may be fairly inferred from those dispensations; the
other denies this, but maintains that there will be a future retribution, which will be strictly in accordance with justice. Comp. Notes
on ch. xix. 23-.27.  Somewhere, and somehow, it seems to have
been held by all'parties, God would show himself the friend of the
righteous and the punisher of the wicked.




lxxxvi                   iNTRODUCTION.
(4.) The existence of angels, or a superior rank of holy lintellil
gences, is asserted. In ch. i. 6, it cannot be denied that by' the
sons of God' who came to present themselves before God, holy
beings superior to men are denoted, and that it is designed to represent this scene as occurring in heaven.  It is further implied there,
that they came together from an important service, as if they had
been absent engaged in some ministry to other parts of the universe,
and returned now to render an account, and to receive a fresh comrn
mission in their work.  The term'son of God' is used in Daniel
iii. 25, comp. 2S, to denote an angel. Angels also are, undoubtedly, referred to in ch. xv. 15:
Behold, he putteth no trust in his saints,
Yea, the heavens are not clean in his sight
The express mention of'the heavens' in the parallelism, as well
as the contrast between the'saints,' or holy ones, here referred to,
and with man (vs. 14, 16), proves that the'holy ones' are angels.
It is possible also that in a parallel expression in ch. xxv. 5, there
may be a reference to angels:
Behold even to the imoon, and it shineth not;
Yea, the stars are not pure in his sight.:'he declaration in ch. xv. 15, demonstrates that the received opiin:
ion then was that the angels were far inferior to God.  They are
spoken of as holy beings; as superior to men; as eminently holy
in comparison with the most holy men, but still as so far inferior to
God that they were comparatively impure.
In ch. v. 1, also, there is probably an allusion to angels:
Call now, if there be any to answer thee;
And to which of the saints wilt thou turn?
And in ch. xxxviii. 7, they are mentioned as having been present at
the creation of the earth, and as celebrating that great event with
a song of praise:
When the morning stars sang together,
And all the sons of God shouted for joy.
If the book of Job was composed in the time which I have supposed,
as stated in the previous parts of this Introduction, then these are
among the earliest notices of the heavenly hierarchy that we have
in the sacred volume. They imply that the existence of superior
intelligences was an undisputed fact that might be used for the
sake of argument and illustration; that they were eminently holy,
though far inferior to God; that they performed important offices
in the administration of the universe, and that they were under the
control of the Almighty, and assembled together before him from
time to time to give their account, and to receive afresh his comr,




INTRODVCTION.                   IxxtIri
mands.  Early notices of the existence of angelic beings may be
found also in Gen. xix. 1, t15, xxii. 11, xxiv. 7, 40, xxviii. 12, xlviii.
16. Ex. xxiii. 20. Judges xiii, 19. 2 Sam. xxiv. 16, et al.
It would be impossible now to trace the origin of the belief in the
existence of superior ranks of holy intelligences, and it would be
inappropriate here to attempt to follow out the development of the
idea as it occurs in the Scriptures, or as it is found in the early
views of the Orientals. The belief, however, has always pervaded
the Oriental world, of a series of ascending orders of intelligences,
employed for various purposes in the administration of the affairs
of the universe.  See Creuzer, Sym. u. Myth., and Neander, as
quoted above.  "The ancient Persians,"' says Mr. Sale, Pre. Dis.
to the Koran, sect. iv., " firmly believed the ministry of angels, and
their superintendence over the affairs of the world (as the Magians
still do), and therefore assign them distinct charges and provinces,
giving their names to the months and the days of the months.'"
The Mohammedans probably derived their views on this subject
from the Old Testament, intermingled with the fables of the Jews;
but it is an interesting fact that in the country of Mohammed, in
the days of Job, the doctrine of the existence of a superior order
of intelligences was held in its purity, and without any of the intermixtures of puerility with which the doctrine is intermingled in the
Jewish traditions, and in the Koran.  See Sale, Pre. Dis., sect. iv.
(5.) The doctrine of the existence of evil spirits was believed
with as much certainty.  The introduction of the character of
Satan, ch. i. 11, is conclusive proof on that point.  He is a dark,
malignant, accusing spirit; one who lives to spy out the conduct of
others; who is suspicious of the sincerity of all virtue; who delights
in the opportunity of putting virtue to the severest test, with a view
to show that it is false and hollow; who delights to give pain.
Satan is introduced in ch. i. 11, as if it were generally admitted
that there were such evil spirits, and as if their character was so
well understood that it was unnecessary to offer a remark on the
subject.  The book of Job, however, fuirnishes no information as
to the prevalent belief whether those spirits were originally evil, or
whether they had apostatized fiom  a former state of holiness and
happiness. The character of Satan, however, in the book of Job,
is such as to render it in the highest degree probable that it was a
matter of tradition that he had been the agent in the temptation of
Adam, and in the introduction of sin into the world.  There is a
strong resemblance between the feelings with which he looked on
Job, and those with which he must have regarded man in Paradise;
and the general distrust which he is represented as having in the
piety of Job, and the conviction which he expresses that if the pro.
per test were applied it would be found to be insincere, is such as




IXXXV]il                 INTRODUCTIO)N.o
we might expect from one emboldened by the successful attempt to
alienate man as he was created, from his Creator. There is, indeed,
a slight intimation in the poem itself, that Satan was a fallen spirit
that had been once holy and happy. It is found in the expression
of the belief of Eliphaz in two places, that entire confidence could
not be put even in the holy angels-as if there had been some revolt
or apostacy among them, which rendered it possible that there might
be more:
Behold, he put no trust in his servants,
And his angels he charged with folly.
How much less in them that dwell in houses of clay,
Whose foundation is in the dust? ch. iv. 18, 19.
And again:
Behold, he putteth no trust in his saints;
Yea, the heavens are not clean in his sight. ch. xv. 15.
Comp. ch. xxv. 5.  Language like this would hardly be employed
unless there was a belief that even the holiness of the angels was
not incorruptible, and that there had been some revolt there among
a part, which rendered it possible that others might revolt also,
Comp. Jude 6, " And the angels which kept not their first estate."
These passages taken together lead to a clear intimation of a belief
that there had been a defection among the heavenly hosts, which
was of such a character as to make it possible that they who remained there might apostatize also.  They are not represented,
indeed, as sinful (see the Notes on those passages); they have a degree of holiness which nothing human can equal; but still it is not
of the same character as that of God  it is not so exalted as to put
it above the suspicion that it might fall.
(6.) Man, in the tine of Job, was regarded as a fallen being, and
as wholly depraved.  Of the belief that man is fallen, the following
passages are full proof:
Shall mortal man be more just than God?
Shall a man be more pure than his Maker?
Behold, he put no trust in his servants,
And his angels he charged with folly.
How much less in them that dwell in houses of clay,
Whose foundation is in the dust. ch. iv. 17-19.
Man that is born of a woman, is of few days,
And full of trouble.
Who can bring a clean thing out of an unclean?
Not one. ch. xiv. 1, 4.
What is man, that he should be clean?
And he that is born of a woman, that he should be rightenus?
Behold, he putteth no trust in his saints;
Yea, the heavens are not clean in his sight,
How much more abominable and filthy is man,
Who drinketh iniquity like water! ch. xv. 14-16.




INTTlODUCTION.                    IXXX I
There is also an allusion to the manner in which this depravity was
introduced into the world:
If I covered my transgressions as Adam,
By hiding mine iniquity in my bosom. ch. xxxi. 33.
In ch. i. 21 there seems also to be a-reference to the sentence pronounced on man in consequence of the apostacy, and in ch. x. 9 it
is possible that there may be the same allusion. As the language
there used, however, is such as is common in all languages, and
such as may be suggested by mere observation, it is not conclusively certain that the reference is to the sentence pronounced on
man on account of his sin.
(7.) The necessity of reconciliation with God in order that
peace may be enjoyed, is abundantly stated and enforced:
Acquaint now thyself with him, and be at peace;
Thereby good shall come unto thee.
Receive, I pray thee, the law from his mouth,
And lay up his words in thine heart. ch. xxii. 21, 22.
Comp. ch. iv. 17-27, xi. 13-19.
(8.) The doctrine is taught that if man was penitent under the
divine chastisement, God would receive the true penitent to his
favor. See the passages quoted above (7), and the following:
If thou return to the Almighty, thou shalt be built up,
Thou shalt put away iniquity far from thy tabernacles. ch. xxii. 23.
If there be a messenger with him, an interpreter,
One among a thousand, to show unto man his uprightness,
Then he is gracious unto him, and saith,
Deliver him from going down to the pit;
I have found a ransom.
His flesh shall be fresher than a child's;
He shall return to the days of his youth;
He shall pray unto God, and he will be favorable unto him;
And he shall see his face with joy;
For he will render unto man his righteousness.
He looketh upon men; and if any say, I have sinned,
And perverted that which was right, and it profited me not,
He will deliver his soul fiom going unto the pit,
And his life shall see the light, ch. xxxiii. 23-28.
(9.) The doctrine was held that man would not live again on
the earth; that when he died, he departed to return no more.  See
this opinion presented with great beauty and force in ch. xiv.
(10.) A very important inquiry next meets us in reference to the
question whether man would live after death; and if he did, what
would be his condition then. This inquiry is of special importance, if, as has been supposed ohis is the oldest book in the world
It will thus throw important light on the development of the idea




XC                       INTRODUCTION
of the future state, and the belief of the early ages on that point.
On this important subject, the following remarks will probably
comprise all the views presented in the book of Job.
(a) There is no distinct and formal statement of the doctrine of
the immortality of the soul.  Indeed, it would be difficult, if not
impossible, to make out from this book that there were any settled
views on that subject then prevailing.
(b) There is no mention made of heaven, as a place of rest, or
as an abode of holiness.  The angels are referred to, and God is
often mentioned, and there is, as we shall see, a reference to a
future state of being; but there is no distinct conception of heaven,
as a place where the righteous would dwell together for ever.
(c) There is no belief expressed of the resurrection.  The only
passage which can, by any persons, be regarded as teaching this
doctrine, is the celebrated passage, ch. xix. 25-27.  But that this
does not refer to the resurrection of the body, seems to me to be
clear, for the reasons which are suggested in the Notes on that
passage. The remarks also in ch. xiv. seem to be conclusive proof
that Job did not suppose that the body would be raised up again
after it had once been laid in the dust.
For there is hope of a tree,
If it be cut down, that it will sprout again,
And that the tender branch thereof will not cease.
Though the root thereof wax old in the earth,
And the stock thereof die in the ground;
Yet through the scent of water it will bud,
And bring forth boughs like a plant.
But man dieth and wasteth away;
Yea, man giveth up the ghost, and where is he? vs. 7-10.
The same disbelief of the doctrine of the resurrection, or ignorance of it, appears from the following passages:
As the cloud is consumed and vanisheth away;
So he that goeth down to the grave shall come up no more
He shall return no more to his house,
Neither shall his place know him any more. ch. vii. 9, 10.
As the waters fail from the sea,
And the flood decayeth and drieth up,
So man lieth down and riseth not;
Till the heavens be no more they shall not awake,
Nor be raised out of their sleep. ch. xiv. 11, 12.
If a man die, shall he live again? ver. 14.
It may be said that these passages only teach that man would not
appear again on the earth; that he would not rise as the tree
sprouts up and lives again.  This may be so; but still, if they had
known of the resurrection at all, these sentiments would not have




INTRODUCTION.                        Ax
been uttered. That doctrine would have relieved all the difficulty
as effectually as the belief that man would be raised up to dwell on
the earth would have done.
(d) The doctrine of future retribution is not brought forward as
it would have been, if it was clearly understood. The reference to
a future state of rewards and punishments would have removed all
the embarrassment which was felt by Job and his friends. It would
have explained the mysterious events in the unequal distribution of
rewards and punishments in this life; relieved the difficulty arising
from the fact that the righteous suffer and the wicked are prospered
here; and would have kept Job from murmuring and complaining
under his severe trials. And though there is an occasional allusion
to a future state, yet it is by no means such as would be made now
in arguing on the difficulties which perplexed the minds of Job and
his friends.
(e) Yet still, there fwas a belief that man would live after death,
or that the grave would not be the end of existence. It is remarkable that the only passages which refer to the subject, or express
the belief at all, occur in the speeches of Job; and the manner in
which he brines forward the doctrine seems to have made no
impression on the minds of the other speakers. Even the reference
to the future state by Job himself does not appear to have been
designed to turn aside the force of their arguments.  The views
which he presented on the subject do not seem to have excited any
curiosity in their minds, or to have been regarded as of sufficient
importance to demand a reply. The views which were entertained
by Job on the subject are the following:
1. The grave was a quiet resting-place; a place where toil and
wo, and care would cease.
For now should I have lain still and been quiet;
I should have slept;
Then had I been at rest
WVith kings and counsellors of the earth.
Or as an hidden untimely birth I had not been;
As infants which never saw the light.
There the wicked cease from troubling,
And there the weary be at rest. ch. iii.
My days are passed;
My plans are at an endThe cherished purposes of my heart.
Night has become day to me;
The light bordereth on darkness.
Truly, I look to Sheol as my home;
My bed I spread in the place of darkness.
To corruption I say,' Thou art my father;'
To the worm,' Mv mother and my sister.'
And where now is lmy hope?




Xcii                     INTRODUCTION.
And who will see my hope fulfilled?
To the bars of Sheol they must descend;
Yea, we shall descend together to the dust. ch. xvii. 11-16.
For the numbered years pass away;
And I am going the way whence I shall not return.
My spirit is exhausted;
My days are at an end;
The grave waits for me. ch. xvi. 22, xvii. 1.
And surely the mountain falling comes to nought;
And the rock is removed from his place;
The waters wear away the stones,
The floods wash away the dust of the earth,
And the hope of man thou dost destroy.
Thou dost overpower him for ever, and he passes off;
Thou dost change his countenance, and sendest him away.
His sons are honored, but he knoweth it not;
Or they are brought low, but he perceiveth it not. ch. xiv. 18-21.'2. But though the grave is thus the termination of man's earthly
hopes, yet it is not the end of man.  There is an abode to which
the grave is but the entrance; a world where there is still consciousness, and susceptibility of happiness or wo. In that world the
Shades or the Rephaim reside-the spirits of departed men
The shades tremble from beneath;
The waters and their inhabitants.
Sheol is naked before him;
And Destruction hath no covering. ch. xxvi. 6.
It is clear here that that world is supposed to be' beneath;' that it
is under the waters; that it is the region of' Sheol' to which the
grave is the entrance; and that there is a dominion of God over
those departed Shades or Rephaim, so that he has power to make
them tremble.  There can be no doubt that by the Shades or Rephaim  here, there is allusion to the Manes Mortuum, the spirits of
the dead confined in Sheol. Comp. Isa. xiv. 9. Prov. ii. 18. Ps.
lxxxviii. 10. Prov. ix. 18. Isa. xxvi. 19. That world is dark and
dismal.  There is an obscure light there, but it serves only to
heighten the gloomn
Are not my days few?
O spare me, and let me alone, that I may take a little ease,
Before I go whence I shall not return,
To the land of darkness, and the shadow of deathThe land of darkness, like the blackness of the shadow of death,
Where there is no order, and where its shining is like blackness.
ch. x. 20-22.
For the bearing of this passage on the belief of the future state,
the reader is referred to the Notes. This view of the future world
is remarkably obscure and gloomy, and shows that even the mind




INTRODUCTION.                      XCiiJ
of Job had not such anticipations of the future state as to cheer
and support him in the time of trial. The apprehension seems to
have been that all the dead would descend through the grave to a
region where only a few scattered rays of light would exist, and
where the whole aspect of the dwelling was in strong contrast with
the cheerful regions of the'land of the living.'  To that dark
world even Job felt that it would be a calamity to descend, for
though there was an expectation that there would be a distinction
there between the good and the evil, yet compared with the present
world of light and beauty, it was a sad and gloomy dwelling-place.
3. That world was regarded by the ancients as less desirable as
a place of residence than this in several respects. It was dark and
gloomy. It was entered through the grave, and the grave was only
its outer court. They who dwek there were cut off from the enjoyments of the present life. It was a land of silence. Thus Hezekiah, speaking of that world to which he had a prospect of descending when so sick, says:
I said,'I shall not see JEHOVAH;
JEHOVAH in the land of the living:
I shall see man no more,
Among the inhabitants of the land of stillness.' lsa. xxxviii. 11.
In like manner, it would be a place where the worship of God could
not be appropriately celebrated. Thus Hezekiah says:
For Sheol cannot praise thee;
Death cannot celebrate thee
They that go down into the pit cannot hope for thy truth.
The living, the living, he shall praise thee, as I do this day;
The father to the children shall make known thy faithfulness.
Isa. xxxviii. 18, 19.
A similar sentiment is expressed by David, Ps. vi. 5:
For in death there is no remembrance of thee;
In the grave who shall give thee thanks?
A similar view of that world appears to have been taken by Job.
Indeed, it is not improbable that the view of Job was even more
gloomy in regard to that future world, as he lived at a period so
much earlier than David and Hezekiah. Successive revelations
imparted new light, and the idea of the future state was more and
more developed, though in the time of Hezekiah it was accompanied with much that was dark. and gloomy. It was reserved for the
gospel fully to' bring life and immortality to light.' Yet,
4. In that future world there was some belief that there would
be a separation between the good and the bad; or that the wicked
would be visited withpunishment though the belief of this is represented as received from travellers, the faith of foreign lands 




XCiV                      INTRODUCTION.
Ilave ye not inquired of the travellers?
And will you not admit their testimony?
That the wicked man is kept for the day of destruction?
And that he shall be brought forth in the day of fierce wrath?
ch. xxi. 30.
That this'wrath' refers to punishment which the wicked will
experience after death, is apparent from what Job immediately
adds, that he well knows that his present life may be one of pros.
perity, and that he may lie down with honor in the grave, and that
the clods of the valley will be sweet. unto him:
Who charges him with his way to his face?
And who recompenses to him that which he hath done
And he shall be borne [with honor] to the grave,
And [friends] shall watch tenderly over his tomb.
Sweet to him shall be the clods of the valley 
Every man shall go out to honor him,
And of those before him there shall be no number. ch. xxi. 31-33.
Comp. Notes on Isa. xiv. 15-19. It will be apparent from these
illustrations, that the views of the future state in the time of Job
were very obscure, and this is the reason of the remarkable fact that
no particular reference is made in the argument to it, in order to
remove the difficulties that were felt in regard to the divine administration here.
(11.) God was to be worshipped by sacrifice and burnt-offerings.
It was in this way that Job sought to make expiation for the sins
which his children might inadvertently have committed (ch. i. 5, 6),
and that the sins of his friends were to be expiated (ch. xlii. 8).
This was evidently among the earliest modes of worship (comp.
Gen. iv. 4, viii. 20), 21), and there was, therefore, some idea of the
nature of an atonement, or of expiation for sin. I do not see any
reason to doubt that Job, in common with all the patriarchs, may
have had somne conception that these bloody offerings were designed
to point to the one great Sacrifice that was to be made for the sins
of the world; but there is no intimation of any such belief in the
book itself.  Of the modes of worship, besides the offering of sacrifice, nothing can be learned from this book, except that sacrifices
were to be accompanied with prayer, and that prayer was acceptable
to God and would be heard; ch. xlii. 8, xxxiii. 26, 27, 28, xi. 13-15.
Repentance was also demanded, and where there was a penitent
heart, the offender would be accepted.
If thou prepare thine heart,
And stretch out thine hands towards him;
If the iniquity which is in thine hands thou wilt put far away,
And will not suffer evil to dwell in thy habitation,
T'hen shalt thou lift up thy countenance [bright] without spot,
And thou shalt be firm, and shalt not fear.




INTRODUCTION.                        XCV
And thy life shall be bright above the noonday,
-Now thou art in darkness-but thou shalt be as the morning.
ch. xi. 13-17.
The religion of the time of Job was a pure theism. It consisted
in the worship of one God, with appropriate sacrifices, and with
acts of confidence and adoration, and with dependence on his mercty to lost sinners. There is, indeed, no express mention of convocations for public worship, nor of the Sabbath, nor of the officeof
priest. As in the time of Noah (Gen. viii.) the father of a family
was the officiating priest who laid the victim onil the altar, so it was
in the time of Job, ch. i. 4, 5. In these services there was the
most profound veneration for the one God, and the deepest abhorrence of idolatry in all its forms.
If I have made gold my trust,
Or said to the fine gold, Thou art my confidence;
If I rejoiced because my wealth was great,
And because mine hatd had found much;
If I beheld the sun when it shined,
And the moon advancing in its brightness,
And my heart has been secretl'y enticed,
And my mouth has kissed my hand;
This also were a crime to be punished by the judge,
For I should have denied the God who is above. ch. xxxi. 24-28.
There is nowhere in the book an intimation that the sun, the moon,
the stars, or any created being, was to be honored as God.
(12.) We have in the book of Job an interesting view of the
nature and effects of true piety.  The necessity of holiness of life,
of trust in God, of integrity and truth, is every where insisted on as
essential to true religion.  To transcribe the particular places
where these are dwelt upon, would be to copy a considerable
part of the book.  We may just advert to the beautiful manner in
which the necessity of sincerity in the service of God is urged, and
in which the sin and danger of hypocrisy are expressed:
Can the paper reed grow up without mire?
Can the buirush grow up without water?
Even yet in its greenness, and uncut,
It withereth before any other herb.
Such are the ways of all who forget God;
So perishes the hope of the hypocrite.
His hope shall rot,
And his trust shall be the building of the spider.
He shall lean upon the building, and it shall not stand;
IIe shall grasp it, but it shall not endure. ch. viii. 11-15.
Knowest thou not that fi'om the most ancient times,
From the time when man was placed upon the earth,
That the triumphing of the wicked is short,




XCVi                    INTRODUCTION.
And the joy of the hypocrite is but for a moment?
Though his greatness mount up to the heavens,
And his excellency unto the clouds,
Yet he shall perish for ever as the vilest substance
Theyv who have seen him shall say, Where is he?
He shall flee away as a dream, and not be found,
Yea, he shall vanish as a vision of the night. ch. xx. 4-8.
For what is the hope of the hypocrite when [God] cuts him off;
When he taketh away his life?
Will God listen to his cry
When trouble cometh upon him?
Will he delight himself in the Almighty?
Will ho call at all times upon God? ch. xxvii. 8-10.
(13.) An interesting view of the religion of the time of Job is
seen in its influence on morals and manners.  Customs in the Oriental world change little, and in Arabia at the present time we have
still interesting illustrations of what existed in the days of Job. In
the patriarchal times all this was identified with their religion, and
there is scarcely even now to be found any where more beautiful
illustrations of the nature and effects of religion in these respects,
than occur in the book of Job, and nowhere are there more happy
descriptions of the simplicity, the purity, the urbanity of early manners and customs. This is seen in the book of Job in the following
respects 
(a) In the perfect respectfulness of manner in their treatment of
each other. In all the long controversy recorded in this book, and
in all that was said that was harsh and adapted to irritate, there is
no interruption of the speaker.  There is no passionate outbreak.
It was a conceded and well understood matter that the speaker was
to be heard patiently through, and then that the reply was to be
heard as patiently. No matter how much misapprehension of the
meaning of the one who had spoken there might be, no matter
what reflection there might be on his motives or character, and no
matter how severe and wvithering the sarcasm, yet there is no attempt
to break in upon the speaker. This is understood still to be courtesy in the Oriental world; this was regarded as courtesy among
the aborigines of this country; and in this respect the more civilized and polished people of our times might learn something from
even the wandering Arab, or the " wild untutored Indian." Thus
Dr. Franklin (Works, vol. ii. 455), speaking of the " Savages of
North America," says, " Having frequent occasions to hold public
councils, they have acquired great order and decency in conductincg them.  The old men sit in the foremost ranks, the warriors in
the next, and the women and children in the hindmost. The business of the women is to take exact notice of what passes, imprint it
on their memories, and communicate it to their children. He that




INTRODUCTION.                       Xcvii
would speak, rises.  The rest observe a profound silence.  When
he has finished, and sits down, they leave him five or six minutes to
recollect, that if he has omitted any thing he intended to say, or
has any thing to add, he may rise again and deliver it.  To interrupt another, even in common conversation, is reckoned highly
indecent.  How different this is from the conduct of a polite BritAsh House of Commons, where scarce a day passes without some
confusion, that makes the Speaker hoarse in calling to order," &c.
" It is one of the Indian rules of politeness not to answer a public
proposition the same day that it is made; they think it would be
treating it as a light matter, and that they show it respect by taking
time to consider it, as of a matter important." Ibid. p. 454.
(b) Respect for age.  More beautiful instances of this can nowhere be found than in the modesty of Elihu, and in the deference
which Job said was paid to him in his days of prosperity. Elihu
says:
I am young, and ye are very old;
Therefore I was afraid,
And durst not make known to you mine opinion.
I said, Days should speak,
And multitude of years should teach wisdom.
But there is a spirit in man:
And the inspiration of the Almighty giveth him understanding.
Great men are not always wise;
Neither do the aged always understand what is right.
Therefore I said, Hearken unto me;
I also will declare mine opinion.
Behold, I waited for your words,
I listened to your arguments,
While ye searched out what to say.
Yea, I attended to you;
And behold, there is no one that hath refuted Job,
Or answered his words.
They were confounded; they answered no more;
They put words far fionm them.
And I waited, although they did not speak;
Although they stood still, and answered no more.
Now will I answer on my part;
Even I will show mine opinion. ch. xxxii. 6-17.
So Job speaks of the respect that was shown him in the days of llsi
prosperity:
When I went forth to the gate through the city,
And prepared icy seat in the public place,
The young men saw me, and respectfully retired before mes
The aged arose, and stood.
The princes refrained from speaking,
And laid their hand upon their mouth.
The voice of counsellors was silent,
5




seC VaIr-                 INTRODUCTION.
And their tongue cleaved to the roof of their mouth.
For the ear heard, and it blessed me;
And the eye saw, and it bore witness to me. oh. xxix. 7-11,
(c) One of the virtues then much dwelt on, as an act of piety,
was that of hospitality.  This is frequently alluded to wi h great
beauty in the poem, as it is in all the poetry of Arabia now, and in
the days of Job was esteemed to be a virtue as essential as it is
now in the East.
If I ha've withheld the poor from their desire,
Or caused the eyes of the widow to fail;
If I have eaten my morsel alone,
And the fatherless hath not eaten of it;
-For from my youth he grew up with me as with a father,
And I was her guide fronm my earliest daysIf I have seen any one perish for want of clothing,
Or any poor man without covering;
If his loins have not blessed me,
And if he have not been warmed with the fleece of my sheep;
Then nay my shoulder fall from the blade,
And mine arm be broken from the upper bone. ch. xxxi. 16-22.
If my domestics could not at all times say,             [table,''Let them show one who has not been satisfied from his hospitable
(The stranger did not lodge in the street,
My doors I opened to the traveller,)
Then let me be confounded before a great multitude!
Let the contempt of families crush me! ch. xxxi. 31-34.
See also ch. xviii. 5, 6, xxi. 17, and the Notes on those places.
(d) In like manner, piety then consisted much in kindness to
the poor, the widow, and the fatherless, and to those in the humbler
ranks of life. Job's beautiful description of his own piety in the
days of his prosperity is all that is needful to illustrate this;
For I rescued the poor when they cried,
And the fatherless when there was none to help him.
The blessing of him that was ready to perish came upon me,
And I caused the heart of the widow to sing for joy. ch. xxix. 12,13
I was eyes to the blind,
And feet was I to the lame.
I was a father to the poor.
And the cause of the unknown I searched out.
And I broke the teeth of the wicked,
And from their teeth I plucked away the spoil. ch. xxix. 15-17
Did not I weep for him that was in trouble,
Was not my soul grieved for the poor? ch. xxx. 25.
If I have refused justice to my man-servant or maid-servant.
MWhen they had a cause with me,
WVhat shall I do when God riseth up?
When lie visiteth, what shall I answer him?
D)id not he that made me in the womb make him?
Did not the same, One fixslitnl us in the wonmb o h. xxxi. 13-!5.




INTRODUCTION.                      XCIX
If my land cry out against me,
And tile furrows likewise complain
If I llave eaten its firuits without payment,
And extorted the living of its owners;
Let thistles grow up instead of wheat,
And noxious weeds instead of barley. ch. xxxi. 38-40.
8.  The state of the arts and sciences in the time of Job.
There is one important aspect still in which the book of Job may
be contemplated.  It is as an illustration of the state of the arts
and sciences of the period of the world when it was composed. We
are not indeed, in a poem of this nature, to look for formal treatises
on any of the arts or sciences as then understood, but all that we
can expect to find must be incidental allusions, or hints, that may
enable us to determine with some degree of accuracy what advances
society had then made.  Such allusions are also of much more
value in determining the progress of society, than extended descriptions of conquests and sieges would be.  The latter merely change
the boundaries of empire; the former indicate progress in the
condition of man.  Inventions in the arts and discoveries in science are fixed points, from which society does not go backward. I
propose, then, as an illustration of the progress which society had
made in the time of Job, as well as to prepare the mind to read the
book in the most intelligent manner, to bring together the scattered
notices of the state of the arts and sciences contained in this poenim.
No exact order can be observed in this; nor is there any thing in
the poem to indicate which of the things specified had the priority
in point of time, or when the invention or discovery was tnade. T he
order of the arrangement chosen will have some reference to the
importance of the subjects, and also some to what may be supposed
to have first attracted attention.  For a more full view of the various
points that will be referred to, reference may be made to the Notes
on the various passages adduced.
I. ASTRONOMY.
The stars were early observed in Chaldea, where the science of
astronomy had its origin.  A pastoral people always have some
knowledge of the heavenly bodies. The tending of flocks by night,
under a clear Oriental sly, gave abundant opportunity for observing the motions of the heavenly bodies, and names would soon be
given to the most important of the stars; the difference between
the planets and the fixed stars would be observed, and the imaginal
tion would be employed in grouping the stars into fanciful resemnblances to animals and other objects.  In like manner, as caravans




C                        INTRODUCTION.
travelled much at night through the deserts, on account of the
comparative coolness then, they would have an opportunity of ob.
serving the stars, and some knowledge of the heavenly bodies became necessary to guide their way. The notices of the heavenly
bodies in this poem show chiefly that names were given to some of
the stars; that they were grouped together in constellations; and
that the times of the appearance of certain stars had been carefully
observed, and their relation to certain aspects of the weather had
been marked. There is no express mention of the planets as distinguished from the fixed stars; and nothing to lead us to suppose
that they were acquainted with the true system of astronomy.
He commandeth the sun, and it riseth not,
And he sealetli up the stars.
I-le alone stretcheth out the heavens,
Anrd walketl upon the high waves of the sea.
He maketh Arcturus, Orion,
The Pleiades, and the secret chambers of the south. ch. ix. 7-9.
Canst thou bind the sweet influences of Pleiades,
Or loose the bands of Orion?
Caest thou bring forth Mazzaroth in his season,
Or lead forth the Bear with hler young?
Knowest thou the laws of the heavens,
Or hast thou appointed their dominion over the earth?
ch. xxxviii. 31-33.
It would seem from these passages, that the allusion to the clusters of stars here, is made to them as the harbingers of certain seasons.  " It is well known, that, in different regions of the earth, the
appearance of certain constellations before sunrise or after sunset,
marks the distinction of seasons, and regulates the labors of the
}kusbandman."   Wenmyss.  It is also known that the appearance of
certain constellations-as Orion —was regarded by mariners as
denoting a stormy and tempestuous season of the year.  See the
Notes on the passages quoted above. This seems to be the knowledge of the constellations referred to here, and there is no certain
evitlence that the observation of the heavens in the time of Job had
gone beyond this.
A somewhat curious use has been made of the reference to the
stars in the book of Job, by an attempt to determine the time when
he lived.  Supposing the principal stars here mentioned to be those
of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in the time of Job, and calculating their
positions by the precession of the equinoxes, the time referred to
in the book of Job was found to be 818 years after the deluge, or
184 vears before the birth of Abraham.  "This calculation, madle
by Dr. Brinkley of Dublin, and adopted by Dr. Hales, had been
mnade also in 1765 by M. Ducontant in Paris, with a result differing




INTRODUCTION,                        Ci
only in being forty-two years less."  The coincidence is remarkable, but the proof that the constellations referred to are Taurus
and Scorpio, is too uncertain to give much weight to the argumenrt.
II. COSMOLOGY.
The intimations about the structure. the size, and the support of
the earth, are also very obscure, and the views entertained would
seem to have been very confused. Language is used, doubtless, such
as would express the popular belief, and it resembles that which is
commonly employed in the Scriptures.  The common representation is, that the heavens are stretched out as a curtain or tent, or
sometimes as a solid concave sphere in which the heavenly bodies
arefixed (see Notes on Isa. xxxiv. 4), and that the earth is an immense plain, surrounded by water, which reached the concave
heavens in which the stars were fixed. Occasionally the earth is
represented as supported by pillars, or as resting on a solid foundation; and once we mneet with an intimation that it is globular, and
suspended in space.
In the following passages the earth and the sky are represented
as supported by pillars:
He shlaketh the earth out of her place,
And the pillars thereof tremble. ch. ix. 6.
The pillars of heaven tremble,
And are astonished at his rebuke. ch. xxvi. 11.
In the latter passage the reference is to mountains, which seem to
uphold the sky as pillars, in accordance with the common and popular representation among the ancients.  Thus Mount Atlas, in
Maurit-nia, was represented as a pillar on which heaven was suspended:
a Atlas' broad shoulders prop th' incumbent skies,
Around his cloud-girt head the stars arise."
In the following passage the earth is represented as suspended on
nothing, and there would seem to be a slight evidence that the true
doctrine about the form of the earth was then known:
He stretclieth out the North over the empty space,
And hangeth the earth upon nothing. ch. xxvi. 7.
See particularly the Notes on that passage. Though the belief
seems to have been that the earth was thus'self-balanced,' yet
there is no intimation that they were acquainted with the fact that
it revolves on its axis, or around the sun as a centre.




'1i                     INTRODUCTION.
lIT. GEOGRAPHY.
There are few intimations of the prevalent knowledge of geogi a.
phy in the time of Job.  In one instance foreign regions are mentioned, though there is no certainty that the countries beyond
Palestine are there referred to:
Have ye not inquired of the travellers?
And will ye not hear their testimony? ch. xxi. 29.
In the close of the book, in the mention of the hippopotamus and
the crocodile, there is evidence that there was some knowledge of
the land of Egypt, though no intimation is given of the situation or
extent of that country.
The cardinal points are referred to, and there is evidence in this
book, as well as elsewhere in the Scriptures, that the geographer
then regarded himself as looking towards the East.  The South was
thus the'right hand,' the North the left hand, and the West the
region' behind:'
Behold, I go to the East, and he is not there;
And to the West, but I cannot perceive him;
To the North, where he doth worl, but I cannot behold him;
He hideth himself on the South, that I cannot see him. ch. xxiii. 8.
See the Notes on this verse for an explanation of the terms used.
Comp. the following places, where similar geographical terms oc
cur.  Judcges xviii. 12. Deut. xi. 24. Zech. xiv. S. Ex. x. 19. Josh.
xvii. 7. 2 Kings xxiii. 13. 1 Sam. xxiii. 24. Gen. xiv. 15. Josh. xix.
27.
Whatever was the form of the earth, and the manner in which it
was sustained, it is evident from the following passage that the land
was regarded as surrounded by a waste of waters, whose outer limit
was deep and impenetrable darkness:
He hath drawn a circular bound upon the waters,
To the confines of the light and darkness. ch. xxvi. 10.
Yet the whole subject is represented as one with which man was
then unacquainted, and which was beyond his grasp:
IHast thou observed the breadths of the earth?
Declare, if thou knowest it all. oh. xxxviii. 18.
For a full illustration of this passage, and the views of geography
which then prevailed, the reader is referred to the Notes.  It is
evident that the knowledge of geography, Bo far as is indicated by
this book, was then very limited, though it should also be said that
in the argument of the poem  there was little occasion to refer to
knowledge of this kind, and that few intimations are to be expected
on the subject.




iNTRODUCTION.                        Ciii
IV. METEOROLOGY.
There are much more fiequent intimations of the state of know.
ledge on the various subjects embraced under this head, than of
either astronomy or geography.  These intimations show that these
subjects had excited much attention, and had been the result of
careful observation; and in regard to some of them there are indications of a plausible theory of their causes, though most of them
are appealed to as among the inscrutable things of God.  Thefaccts
excited the wonder of the Arabian observers, and they clothed their
conceptions of them in the most beautiful language of poetry; but
they do not often attempt to explain them. On the contrary, these
obvious and undisputed facts, so inscrutable to them, are referred
to as full proof that we cannot hope to comprehend the ways of
God, and as a reason why we should bow before him with profound
adoration. Among the things referred to are the following:
(a) The Aurora Borealis, or Northern lights.  Thus the magnificent description of the approach of the Almighty to close the
controversy (ch. xxxvii. 21-23), seems to have been borrowed by
Elihu from the beautiful lights of the North, in accordance with
the common opinion that the North was the seat of the Divinity ~
And now-man cannot look upon the bright splendor that is on the
For the wind passeth along and maketh them clear.  [clouds!
Golden splendor approaches from the NorthI:
How fearful is the majesty of God!
The Almighty! we cannot find him out.
Great in power and in justice, and vast in righteousness!
Comp. Notes on Isa. xiv. 13, and on Job xxiii. 9.
(b) Tornadoes, whirlwinds, and tempests, were the subject of'
careful observation. The sources whence they usually came were
attentively marked, and the various phenomena which they exhibited were so observed that the author of the poem was able to des.
cribe them with the highest degree of poetic beauty 
With his hands he covereth the lightning,
And commandeth it where to strike.
He pointeth out to it his fiiends —
The collecting of his wrath is upon the wicked.
At this also my heart palpitates,
And is moved out of its place.
Hear, O hear, the thunder of his voice!
The muttering thunder that goes forth from his mouth!
He directeth it under the whole heaven,
And his lightning to the ends of the earth.
He thundereth with the voice of his majesty,
And he will not restrain the tempest when his voice is heard.
ch. xxvi. 32, 33, xxxvii. 1-5.




civ                       INTRODUCTION.
Terrors come upon him like waters,
In the night a tempest stealeth him away.
The East wind carrieth him away, and he departeth,
And it sweeps him away fiom his place. ch. xxvi. 20, 21.
(c) The dew had been carefully observed, yet the speakers did
not understand its phenomena. How it was produced; whether it
descended fromn the atmosphere, or ascended from the earth, they
did not profess to be able to explain. It was regarded as one of
the things which God only could understand; yet the manner in
which it is spoken of shows that it had attracted deep attention,
and led to much inquiry:
Hath the rain a father?
And who hath begotten the drops of the dew? ch. xxxvili. 28.
(d) The same remarks may be made of the formation of the
hoar-frost, of snow, of hail, and of ice. There is no theory suggested to account for them, but they are regarded as among the
things which God alone could comprehend, and which evinced his
wisdom.  There had been evidently much careful observation of
the facts, and much inquiry into the cause of these things; but the
speakers did not profess to be able to explain them. To this day,
also, there is much about them which is unexplained, and the farther the investigation is carried, the more occasion is there to admire the wisdom of God in the formation of these things.  See the
Notes on the passages that will now be referred to:
From whose womb came the ice?
The hoar-frost of heaven, who gave it birth? ch. xxxviii. 29.
By the breath of God frost is produced,
And the broad waters become compressed. ch. xxxvii. 10.
For he saith to the snow,' Be thou on the earth.' ch. xxxvii. 6.
Hast thou been into the storehouses of snow?
Or seen the storehouses of hail,
Which I have reserved until the time of trouble,
To the day of battle and war? ch. xxxviii. 22, 23.
(e) The dawning of the morning is described with great beauty,
and is represented as wholly beyond the power of man to produce
or explain'.
Hast thou, in thy life, given commandment to the morning?
Or caused the dawn to know his place?
That it may seize on the far corners of the earth,
And scatter the robbers before it?
It turns itself along like clay under the seal,
And all things stand forth as if in gorgeous apparel.*
ch. xxxviii. 12-14.
*For the meaning of this uncommonly beautiful, imagery, see the Notes on this plac,.




INTRtODUCTION.                         C V
(d) So all the phenomena of light are represented as evincing
the wisdom of God, and as wholly beyond the ability of man to explain or comprehend them; yet so represented as to show that it
had been a subject. of careful observation and reflection 
Where is the way to the dwelling-place of light?
And the darkness, where is its place?
That thou couldst conduct it to its limits,
And that thou shouldst know the path to its dwelling?
ch. xxxviii: 19, 20.
(e) The clouds and rain also had been carefully observed, and
the laws which governed them were among the inscrutable things
of God:
Who can number the clouds by wisdom?
And who can empty the bottles of heaven? ch. xxxviii. 37.
The clouds seem to have been regarded as a solid substance capable of holding rain like a leathern bottle, and the rain was caused
by their emptying themselves on the earth.  Yet the whole phenomena were considered to be beyond the comprehension of man~
The laws by which the clouds were suspended in the air, and the
reason why the rain descended in small drops instead of gushing
fleds, were alike incomprehensible:
Who also can understand the outspreading of the clouds,
And the fearful thunderings in his pavilion? ch. xxxvi. 29.
For he draweth up the drops of water 
They distil rain in his vapor,
Which the clouds pour down 
They pour it upon mian in abundance. ch. xxxvi. 27, 28.
Ile bindeth up the waters ill the thick clouds,
And the cloud is not rent under them. ch. xxvi. 8.
(f) The sea had also attracted the attention of these ancient
observers, and there were phenomena there which they could not
expl ain:
Who shut up the sea with doors,
In its bursting forth as from the womb?
When I made the cloud its garment,
And swathed it in thicls darkness?
I measured out for it its limits,
And fixed its bars and doors,
And said, Thus far shalt thou come, but no farther!
And here shall thy proud waves be stayed! ch. xxxviii. 8-11.
Tlcre is a reference here, undoubtedly, to the creation; but as
this is the language of God describing that event, it cannot be
determined with certainty that a knowledge of the method of creation had been communicated to them  by tradition.  But language




ctvi                     SINTRODUCTION.
like this implies that there had been a careful observation of the
ocean, and that there were things in regard to it which were to
them incomprehensible. The passage is a most sublime description of the creation of the mighty mass of waters, and while it is
entirely consistent with the account in Genesis, it supplies some
important circumstances not recorded there.
V. MININING OPERATIONS
The twenty-eighth chapter of the book —one of the most beautifill portions of the Bible-contains a statement of the method of
mining th(n practised, and shows that the art was well understood.
The mechanical devices mentioned, and the skill with which the
process was carried on, evince considerable advance in the arts:
Truly, there is a vein for silver,
And a place for gold where they refine it.
Iron is obtained from the earth,
And ore is fused into copper.
Man putteth an end to darkness,
And completely searches every thingThe rocks, tlhe thick darkness, and the shadow of death.
He sinks a shaft far from a human dwelling;
T'hey, unsupported by the feet, hang suspended;
Far from men they swing to and fio.
The earth-out of it cometl bread;
And when turned tip beneath, it resembles fire.
Its stones are the places of sapphires,
And gold dust pertains to it.
The path thereto no bird knoweth,
And the vulture's eye hath not seen it.
The fierce wild beasts have not trodden it,
And the lion hath not walked over it.
Man layeth his hand upon the flinty rock;
lie overturneth mountains fiom their foundations 
He cutteth out canals among the rocks,
And his eye seeth every precious thing.
He restraineth the streams from trickling down,
And bringeth hidden things to light. vs. 1-11.
The operation of mining must have early attracted attention, for
the art of working metals, and of course their value, was understood
in a very early age of the world. Tubal Cain is described as an
"instructor of every artificer in brass and iron."  Gen. iv. 22. The
description in Job shows that this art had received much attention,
and that in his time it had been carried to a high degree of perfection.  See Notes on ch. xxviii. 1-11.
VI. PRECIOUS STONES.
There is frequent mention of precious stones in the book of Job,
dnd it is evident that they were regarded as of great value, and were




IN'rTIODvCTION.                      cvii
used for ornament.  The following are mentioned, as among the
precious stones, though some of them are now ascertained to be of
little value, There is evidence that they judged, as was necessarily the case in the early age of the world, rather from  appearances than from any chemical knowledge of their nature.
The onyx and sapphire:
It [wisdom] cannot be estimated by the gold of Ophir;
By the precious onyx, or the sapphire. cb. xxviii. 16.
Coral, crystal, and rubies:
No mention shall be made of coral or of'crystal;
For the price of wisdom is above rubies. ch. xxviii. 18.
The topaz found in Ethiopia, or Cush:
The topaz of Cush cannot equal it,
Nor can it be purchased with pure gold. ch. xxviii. 19.
These were found as the result of the processes of mining, though
it is not known that the art of engraving on them was known. It
is, moreover, not entirely easy to fix the signification of the original
words used here.  See Notes on ch. xxviii.
VI!. COINING, WRITING, ENGRAVING.
It is not quite certain, though there is some evidence, that the
art of coining was known in the days of Job.  The solution of this
question depends on the meaning of the word rendered' a piece of
money,' in ch. xlii. 11. For an examination of this, the reader is
referred to the Notes on that verse.
There is the fullest evidence that the art of writing was then
known 
O that my words were now written!
O that they were engraved on a tablet!
That with an iron graver, and with lead,
They were engraven upon a rock for ever. ll. xix. 23, 24.
O that He would hear me 1
Behold my defence! May the Almighty answer me!
Wrould that he who contends with me would write down his charge.
Truly upon my shoulder would I bear it;
I would bind it upon me as a diadem. ch. xxxi. 35, 36.
The materials for writing are not indeed particularly mentioned,
but it is evident that permanent records on stone were made; that
this was done sometimes by making use of lead; and also that it
was common to make use of portable materials, and as would seem
of Jfiexible materials, since Job speaks (ch. xxxi.) of binding the
charge of his adversary, when written down, around his head like




c viii                INTRO)DU CTi ON.
a turban or diadem. Comp. Notes onr Isa. viii. I, xxx. 8. Though
the'papyrus, or'paper reed,'- of Egypt, seems to be once alluded
to (see Notes on ch. viii. 11), yet there is no evidence that it was
known as a material for writing.
vIII. THE MEDICAL ART.
Physicians are once mentioned:
For truly ye are forgers of fallacies;
Physicians of no value, all of you. ch. xiii. 4.
But there is no intimation of the methods of cure, or of the reme;
dies that were applied.  It is remarkable that, so far as appears, no
methods were taken to cure the extraordinary malady of Job himnself.  He excluded himself from  society, sat down in dust and
ashes, and merely attempted to remove the offensive matter that the
disease collected on his person; ch. ii. S.  So far as appears from
the Scriptures, the means of cure resorted to in early times were
chiefly external applications.  See Notes on Isa. i. 6, xxxviii. 21,
22.  "Physicians" are mentioned in Gen. 1. 2, but only in connection with embalming, where it is said that " Joseph commanded his
servants the physicians to embalm  his father, and the physicians
embalmed Israel."
IX. MUSIC.
Musical instruments are mentioned in the book of Job in such a
manner as to show that the subject of music had attracted atten.
tion, though we may not be able now to ascertain the exact form
of the instruments which were employed:
They excite themselves with the tabor and the harp,
And rejoice at the sound of the pipe. ch. x xi. 12.
My harp also is turned to mourning,
And my pipes to notes of grief. ch. xxx. 31.
For an explanation of these terms, the reader is referred to the
Notes on these passages.  We have evidence that music was culti
vated long before the time in which it is supposed Job lived (Gen
iv. 21), though there is no certainty that even in his time it ha~
reacelhd a high degree of perfection.
X. HUNTING.
One of the earliest arts practised in society would be that og
taking and destroying wild beasts, and we find several allusions to
the methods in which this was done, in the book of Job.  Nets, gins




INTRODUCTION.                            c1 x
and pitfalls, were made use of for this purpose, and in order to drive
the wild beasts into the iets or pitfalls, it was customary for a
number of persons to extend themselves in a forest, inclosing a
large space, and gradually drawing nearer to each other and to the
centre:
His strong steps shall be straitened,
And his own plans shall cast him down.
For he is brought into his net by his own feet,
And into the pithall he walks.
The snare takes him by the heel,
And the gill takes fast hold of him.
A net is secretly laid for him in the ground,
And a trap for him in the pathway. ch. xviii. 7-10.
The howling of dogs, and the shouts of the hunters, are re.presented
as filling the wild animal with dismay, and as harassing him  as he
attempts to escape'
Terrors alarm him onl every side,
And harass him at his heels. ch. xviii. 11,
While spent with hunger and fatigue, he is entangled in the spread
nets, and becomes an easy prey for the hunter:
His strength shall be exhausted by hunger,
And destruction shall seize upon his side
It shall devour the vigor of his frame,
The first-born of Death shall devour his limbs. ch. xviii. 12, 13.
Comp. Ps. cxl. 4, 5. Ezek. xix. 6-9.
XI. METHODS or HUSBANDRY.
The customs of the pastoral life, one of the chief employments
of early ages, are often referred to; ch. i. 3, 16, xlii. 12.
He shall never look upon the rivuletsThe streams of the valleys-of honey and butter. ch. xx. 17.
When I washed my steps with cream,
And the rock poured me out rivers of oil. ch, xxix. 6.
Ploughing with oxen is mentioned, ch. i. 14.  So also clh. xxxi,
38-40:
If my land cry out against me,
And the furrows likewise complain;
If I have eaten its fruits without payment,
And extorted the living of its owners;
Let thistles grow up instead of wheat,
And noxious weeds instead of barley. ch. xxxi. 38-40.
The cultivation of the vine and the olive, and the pressure of grapes
and olives, is mentioned'




INTRODUCTION.
Hfe shall cast his unripe fruitas the vine,
And shed his blossoms like the olive. ch. xv. 33.
They reap their grain in the field [of others],
And they gather the vintage of the oppressor. ch. xxiv. 6.
They cause them to express oil within their walls;
They tread their wine-presses, and yet they suffer thirst.
ch. xxiv I1.
It is remarkable that in the book of Job there is no mention of the
palm, the pomegranate, or any species of flowers.  In a country
like Arabia, where the date now is so important an article of food,
it would have been reasonable to anticipate that there would have
been some allusion to it. Little is known, from what is said. of tne
implements of husbandry, and nothing forbids us to suppose that
they were of the rudest sort.
XII. MIODES OF TRAVELLING.
From the earliest period in the East the mode of travelling to any
distance appears to have been by caravans, or companies. Two
objects seem  to have been contemplated by this in making long
journeys across pathless deserts that were much infested by robbers;
the one was the purpose of self-defence, the other mutual accommodation.  For the purposes of those travelling companies, camels
are admirably adapted by nature, alike from their ability to bear
burdens, from the scantiness of food which they require, and for
their being able to travel far without water.  Caravans are first
mentioned in Gen. xxxvii. 25, "And they sat down to eat bread,
and they lifted up their eyes and looked, and behold a company of
Ish.maelites came from  Gilead, with their camels bearing spicery,
and balm, and myrrh, going to carry it down to Egypt." A beautiful notice of this mode of travelling occurs in Job (vi. 15-20), as
being common in his time:
My brethren are faithless as a brook,
Like the streams of the valley that pass away;
Which are turbid by means of the [melted] ice,
In which the snow is hid [by being dissolved].
In the time when they become warm they evaporate.
When the heat cometh, they are dried up front their place;
The channels of their way wind round about;
They go into nothing, and are lost.
The caravans of Tema look;
The travelling companies of Sheba expect to see them.
They are ashamed that they have relied on them,
They come even to the place, and are confounded.
There is, in one place in Job, a slight intimation that runners or
carriers were employed to carry messages when extraordinary speed




INTIRODUCTION.                        CXI
was demanded, though there is no evidence that this was a settled
custom, or that it was regulated by law:
And my days are swifter than a runner;
They flee away, and they see no good. ch. ix. 25.
Connected with the subject of travelling, we may remark, that the
art of making light boats or skiffs from reeds appears to have been
known, though there is no mention of ships, or of distant navigan
tiom:
They pass on like the reed-skifls;
As the eagle darting on its prey. ch. ix. 26.
XIII. THE MILITARY ART.
There are in the book of Job frequent allusions to weapons of
war, and to modes of attack and defence, such as to show that the
subject had attracted much attention, and that war then was by no
means unknown. In the poem we find the following allusions to
the weapons used, and to the methods of attack and defence.
To poisoned arrows:
For the arrows of the Almighty are within me,
Their poison drinketh up my spirit;
The terrors of God set themselves in array against me. ch. vi. 4.
To the shield:
He runneth upon him with outstretched neck,
With the thick bosses of his shields. ch. xv. 26.
To the methods of attack, and the capture of a walled town 
He set me up for a mark,
His archers came around me;
He transfixed my reins, and did not spare:
My gall hath he poured out upon the ground.
He breaketh me with breach upon breach;
He rushethl upon me like a mighty man. ch. xvi. 12-14.
To the iron weapon and the bow of brass
He shall flee from the iron weapon,
But the bow of brass shall pierce him through. ch. xx. 24.
To the works cast up by a besieging army for the annoyance of a
city by their weapons of war:
His troops advance together against me;
They throw tip their way against me,
And they encamp round about my dwelling. ch. xix. 12.
In this connection, also, should be mentioned the sublime description of the war-horse in ch. xxxix. 19, seq. The horse was undoubtedly used in war, and a more sublime description of this animal




Cexi                      IINTR)ODIUCTION.
caparisoned for battle, and impatient for the contest, does not oecu,in any language:
Hast thou given the horse his strength?
Hast thou clothed his neck with thunder?
Dost thou make him to leap as the locust?
How terrible is the glory of his nostrils!
He paweth in the valley; he exulteth, in his strength;
He goeth forth into the midst of arms.
He laugheth at fear, and is nothing daunted 
And he turneth not back from the sword.
Upon him rattleth the quiver;
The glittering spear and the lance.
In his fierceness and rage he devoureth the ground,
And will no longer stand still when the trumpet sounds.
When the trumpet sounds, he saith,' Aha!'
And from afar he snuffeth the battleThe war-cry of the princes; and the battle-shout.
XIV. ZOOLOGY.
The references to zoology in this book, which are numerous, and
which show that the habits of many portions of the animated crea.
tion had been observed with great care, may be ranked under the
heads of insects, reptiles, birds, and beasts.
1. Of insects, the only two that are mentioned are the spider and
the moth:
His hope shall rot,
And his trust shall be the building of the spider.
He shall lean upon his dwelling, and it shall not stand;
He shall grasp it, but it shall not endure. ch. viii. 14, 15.
Behold, in his servants he putteth no confidence,
And his angels he chargeth with frailty;
How much more true is this of those who dwell in houses of clay,
Whose foundation is in the dust!
They-are crushed before the moth-worm! cl. iv. 18, 19.
He buildeth his house like the moth,
Or like a shed which the watchman maketh. ch. xxvii. 18.
2. Of reptiles, we find the asp and the viper mentioned:
He shall suck the poison of asps;
The viper's tongue shall destroy him. ch. xx 16.
3. The birds or fowls that are mentioned in this book, are much
more numerous. They are the following, nearly all so mentioned
as to show that their habits had been the subject of careful obser.
v ation.
The vulture:
The path thereto no bird knoweth,
And the vulture's eye hath not seen it. ch. xxviii. 7.




INTRODUCTION.                         CIII
The raven:
Who providethl for the raven his food,
When his young ones cry unto God,
And wander for lack of food? ch. xxxviii. 41.
The stork and the (ostrich
A wing of exulting fowls moves joyfully!
Is it the wing and plumage of the stork?
For she leaveth her eggs upon the ground,
And upon the dust she warmeth them,
And forgetteth that her foot may crush them,
And that the wild beast may break them.
She is hardened towards her young, as if they were not hers 
In vain is her travail, and without solicitude;
Because God hath withheld wisdom from her,
And hath not imparted to her understanding.
In the time when she raiseth herself up on high,
She laugheth at the horse and his rider. ch. xxxix. 13-18.
The eagle and the hawk:
Is it by thy understanding that the hawk flieth,
And spreadeth his wings toward the south?
Is it at thy command that the eagle Imounteth up,
And that he buildeth his nest on high?
He inhabiteth the rock and abideth thereUpon the crag of the rock, and the high fortress.
From thence he spieth out his prey,
His eyes discern it fiom afar.
His young ones greedily gulp down blood;
And where the slain are, there is he. ch. xxxix. 26-30.
4. The beasts that are mentioned are, also, quite numerous, and
the description of some of them  constitutes the most magnificent
part of the poem.  The descriptions of the various animals are also
more minute than any thing else referred to, and but a few of them
can be copied without transcribing whole chapters.  The beasts
referred to are the following.
The camel, sheep, ox, and she-ass, ch. i. 3, xlii. 12.
The lion:
The roaring of the lion, and the voice of the fierce lion [are silenced],
And the teeth of young lions are broken out.
The old lion perishes for want of prey,
And the wheips of the lioness are scattered abroad. ch. iv. 10, 1f.
The wild ass:
Doth the wild ass bray in the midst of grass?
Or loweth the ox over his fodder? ch. vi. 5.'Who hath sent forth the wild ass free?
Or who hath loosed the bonds of the wild ass?
Whose home I have made the wilderness,
And his dwellings the barren land.




cXiV                    INTRODUCTION.
He scorneth the uproar of the city;
The cry of the driver he heedeth not.
The range of the mountains is his pasture:
He searcheth after every green thing. ch. xxxix. 5-8.
The dog:
But now they who are younger than I have me in derision,
Whose fathers I would have disdained to set with the dogs of my flock
ch. xxx. 1.
The jackal:
I am become a brother to the jackal,
And a companion to the ostrich. ch. xxx. 29.
The mountain-goat and the hind:
Knowest thou the time when the wild goats of the rock bring forth?
Or canst thou observe the birth-throes of the hind.
Canst thou number the months that they fulfil?
Knowest thou the season when they bring forth?
They bow themselves; they give birth to their young;
They cast forth their sorrows.
Their young ones increase in strength,
They grow up in the wilderness,
They go from them, and return no more. ch. xxxix. 1-4
The unicorn:
Will the unicorn be willing to serve thee?
Will he abide through the night at thy crib?
Wilt thou bind him with his band to the furrow?
And will he harrow the valleys after thee?
Wilt thou trust him because his strength is great?
Or wilt thou commit thy labor to him?
Wilt thou have confidence in him to bring in thy grain?
Or to gather it to thy threshing-floor? ch. xxxix. 9-12.
The war-horse, in a splendid passage already quoted, ch. xxxix.
19-2'5. And, finally, the behemoth or hippopotamus, and the leviathan or crocodile, in ch. xl. 15-'24, xli. —perhaps the most splendid
descriptions of animals to be found any where in poetry. For the
nature and habits of the animals there described, as well as of those
already referred to, the reader is referred to the Notes.
Such is a mere reference to the various topics of science and the
arts referred to in the book of Job. Though brief, yet they furnish
us with an invaluable account of the progress which society had
then made; and in order to obtain an estimate of the state of the
world on these subjects at an early period, there is no better means
now at command than a careful study of this book.  Tle scene of
the book is laid in the vicinity of those portions of the earth which
had made the greatest progress in science and the arts, and from this
poem we may learn with considerable accuracy, probably, what
advances had then been made in Babylon and in Egypt.




INTRODUCTION.                     CXV
~ 9. Exegetical helps to the book of Job.
I. THIE ANCIENT VERSIONS.
The Vulgate, Septuagint, Syriac, and the Chaldee Paraphrase.
For the general character of these versions, and their value in
interpreting the Old Testament, see Introduction to Isaiah, ~ S.
Of the book of Job, the Vulgate is, in general, a very fair and correct version.  The translation of the Septuagint is much inferior
to what it is on the Pentateuch, and some of the other books of the
Bible, though superior to the translation of Isaiah. There are
various attempts at explanation of difficulties in it, and statements
of things asfactts, for which there is no authority in the originalshowing that if these were inserted by the translators themselves,
there was an effort to make it as clear as possible. Whether these,
however, were inserted by the translators, or have been interpolated
by later hands, it is not easy now to determine.  The same attempt
at explanation occurs, but much more frequently, in the Targum,
or Chaldee Paraphrase. In that work, however, this is much more
excusable than in what was designed as a strict translation, for the
word Targum (Ol.th, interpretation, translation, expllanation  of one
language by another) will admit with propriety considerable latitude of explanation in the attempt to render a work from one language into another. See Buxtorf, Lex. Chald. Talmud. The old
Syriac version is literal, and, so far as I can judge, is incomparably
the best ancient version of the Scriptures which has been made.
Its aid is of great value in the exposition of the Bible.
II. HEBREW WRITERS.
Abraham  Ben Juda, published under the name of tpb "'11,
i. e. Conzpositiones Collectanae, a commentary on the Prophets, Megilloth, and Hagiographa, collected chiefly from Jarchi, Aben-Ezra,
and Levi Ben Gersom. 1593 and 1612. fol.
Abraham Ben Meir, Aben-Esrae, Commentary on Job.  Found
in the Rabbinic editions of the Bible, Venice, 1525, 1526, Basle,
1618, 1619, and Amsterdam, 1724.'In multifarious erudition,
and accurate knowledge of the Hebrew language, and in a happy
tact of hitting the sense of his author, Aben-Ezra greatly surpasses
all his contemporaries.' Rosenmiiller.  Ile has made much use of
the Arabic language; but on account of his conciseness, he is often
obscure.
Abraham Ben Mardochai Perizol, Commentary on Job in the
Bible published at Venice, 1517, and Amsterdam, 17'24.
Isaac Cohen, Ben Schelomoh, Commentary on Job with the ltebrew text, Constantinople, 1545.




CXV1                  INTRODUCTION.
Isaac Ben Schelomoh Jabez, who lived at Constantinople in the
16th century, also published a commentary on Job, inscribed rmn'
t,~' The fear of the Almighty,' which is found in the edition of
the Bible at Amsterdam, 1724.
Levi Ben Gerschom, born 1288, died 1370. In 13326 he wrote a
commentary on Job, which was first published in 1477. It was
republished at Naples in 1487, and is found in the Rabbinical Bibles. This is the most copious and clear of the Rabbinical cornmentaries. lie gives an explanation of the words and phrases in
the book, and accompanies it with a paraphrase.
Meir Ben Isaac Arama, born 1492, died at Thessalonica 1556
He wrote a commentary on Job called mali  I sX,' Illustrating Job,'
which was published in fol. at Thessalonica, in 1516, and subsequently at Venice, 1567 and 1693.
M1oseh Alscheh, of Galilee. He died about 1601. He wrote a
commentary on Job, called ppimrn rpbir,'The Portion of the
Legislator.' It was published at Venice, 1603-4. Again in 1722
and 1725.
Moses Nachmanides. Ile lived in the 13th century. A corn
mentary of his on Job is found in the Rabbinical Bible, Venice,
1517, and Amsterdam, 1724.
Obadiah Ben Jacob Spliorno.  He wrote a commentary on Job
with the title, ~x u~rs,'The Judgment of the Just.' Venice,
1590, and Amsterdam, 1724.
Schelomoh Jarchi Ben Jizchak, commonly called Rasche.  He
lived in Campania in the 11th century. IHis commentary on Job,
and on the other books of the Old Testament, is found in the
Rabbinical Bible published at Venice and Amsterdam. This work
of Jarchi is of great authority among; the Hebrews.  IIe has collected and preserved most of the interpretations handed down by
tradition.
Schelomoh Ben Melech. Ile lived at Constantinople in the 16th
century.  He published a commentary on the whole of the Old
Testament under the title of'1w.,'Perfection of Beauty.
Amsterdam, 1661 and 1663, fol. In this work he was much aided
by the celebrated David Kimchi.
Schimeon Ben Zemach Duran, a Spanish Jew of the 15th century. He wrote a commentary on Job called;um=;znri,' Loving
Judgment.' Venice, 1590-4.
III. THE FATHERS.
Catena in beatissimum Job absolutissima e xxiv Greciae docto.
rum  explanationibus, contexta a PAULO COMITOLO Perusiano.
Lyons, 1586, Venice, 1587.




INTRODUCTION.                  CX.VIl
The same published under the title of Catena Grwecorum Patrum
in beatum Job, etc., by Niceta. He revised the work and amended
it, and greatly increased it. This was published under the care of
P. Junius, Royal Librarian, in London, 1637, fol.
Ephrem the Syrian. Commentary, or Scholia on Job, in Syriac.
Found in his works.
Jerome. Commentary found in his works. It is of very little
value. The principles of interpretation are fanciful. Jerome held
that Job was a type of Christ; that the land of Uz represents the
Virgin Mary; th.at his seven sons were the seven-form spirit of
grace; that his daughters were the law, the prophets, and the gospel; that the sheep represented the church, and the camels the
depravity of the Gentiles; the oxen, which are clean animals, represent the Jews! Notes on.ch. i. 6.
Augustine. Found in his works.
Philip, Presbyter, lived about A. D. 440. Basle, 1527. His
commentary is allegorical and mystical.
Gregory the Great, A. D. 590. Expositiones in Job. Rome,
1475. Paris, 1495, fol.; and in French. Paris, 1666-1669.
IV. CATHOLIC VERSIONS AND COMMENTARIES.
Thomp De Vio Caietani (Cardinal and Bishop) Commentarii in
Librum  Jobi, Rome, 1535, fol. Cardinal Cajetan was ignorant of
the Hebrew language, but a man of distinguished talent. Had he
been as much acquainted with the Hebrew, says Rosenmfiiler, as
he was distinguished for genius and the power of judgment, he
would have greatly excelled all who went before him in the explication of Job.
Franc. Titelmanni, Elucidatio paraphastica in Jobum. Antwerp, 1547, 1550, 1553, 1556. Lyons, 1554.
Augustini Steuchi, Enarrationes in Librum Jobi. Venice, 1567.
He was well acquainted with the Hebrew and Chaldee languages.
Joa. Merceri Commentarii in Job. Geneva, 1573.
C. Sanctii Commentarius in Job. Lugd. Bat. 1625, fol.
Cypriani De Huerga, Commentaria in xviii. priora Capita Jobi.
582, fol.
Didaci De Zuniga, Commentaria in Librum Jobi. Rome, 1591
This professes to explain and reconcile the Hebrew, Latin Vulgate,
and Septuagint.
J. De Pineda, Commentariorum in Librum Jobi, Libri xiii.
With a paraphrase. 1597, 1602, fol. Often reprinted  1600, 1605,
1613, 1609, 1619, 1627, 1631, 1685, 1701, 1710.  This work is
highly commended by Schultens.




CXViii               INTRODUCTION.
Liber Job paraphrastice explicatus a Joanne a Jesu Maria,
Rome, 1611.
Jacobi Jansonii, Enarrationes in propheticum  Librum  Job.
1623, 1643, fol.
Gasparis Sanctii, in Librum Job commentarii cum Paraphrasi
1625, fol. Lyons. 1712, Leipsic.
Jacob Bolducii, commentaria in Librum Job. Paris, 1638.
Balthas. Corderii Jobus explicatus. Antwerp, 1646 and 1656,
fol.
Philippi Codurci, Scholia seu Adnotationes in Jobum. Paris,
1651.
Jobi brevi commentario et Metaphrasi poetica illustratus, Scripsis Franciscus Vavassor. Paris, 1638.
Analyse du livre de Job (par Laur. Daniel). Lyon, 1710.
Le Livre de Job, selon la Vulgate, Paraphrase, avec des remarques, par Jean Hardouin. 2 vol. Paris, 1729.
Explication du Livre de Job. etc. 4 vol. Paris, 1732.
I1 Libro de Giobbe dal testo ebreo in versi Italiani dall' Giacinto
Ceruti. Rome, 1773.
V. PROTESTANT VERSIONS AND COMMENTARIES.
Jo. Bugenhagii, Adnotationes in Jobum. 1526.
Mart. Buceri, Commentaria in librum Job.  1228, fol.
Jo. Oecolampadii, Exegemata in Job et Danielem.  Basle, 153'2,
1533, 1536. Geneva, 1532, 1533, 1567, 1578, fol. French at
Geneva., 1562.
Mart. Borrhai, alias Cellarii, Commentarius in Jobum. 1532,
1539, 1610.
Reinhardi Ilutzi, Adnotationes in Librum Jobi.  1539, 1563.
Jo. Calvini, Conciones in Jobum.  1569, 1593. French, 1563,
1611. German, 1587. English, London, 1584, fol.
Victorini Strigellii, Liber Job, ad Ebraicam veritatem recognitus,
et Argumentis atque Scholiis illustratus.  1566, 1571.
Ivan. Merceri, Commentarii in Librum Job. Geneva, 1573, fol.
With a letter from Beza appended.
Jobus Commentario et Paraphrasi illustratus a Theodoro Beza.
Geneva, 1583, 1589, 1599, 1600.
Roberti Rolloci (a minister at Edinburgh) commentarius in
Jobum. Geneva, 1610.
Jo. Piscatoris, Commentarius in Librum Job.  1612.
Johb Drusius, Nova Versio et Scholia in Jobum. Amsterdam,
1686. A posthumous work.
Explications sur le livre de Job, Pseaumes, Proverbes, Ecclesiaste, et Cantique, par Jean Diodati. Geneva, 1638.




INTRODUCTION.                   CXIX
Exposition of the Book of Job, by George Abbott. London,
1640.
Abbott's Paraphrase of the Book of Job. 1640, 4to: It is form
ed on the basis of the English version, and contains no notes.
Christophori Schulteti, Analysis typica concionum habitarunm in
Job, etc. 1647, fol.
Joh. Cocceii, Commentarius in Librum Jobi. 1644, fol.'A
diffuse work, and filled with numerous disputations merely theological.' Rosenmitller.
Jo. Meiern, Commentaria in Job, Proverbia, Ecclesiasten, et in
Canticum Canticorum.  1651, fol.
Ed. Leigh, Annotations on the five poetical Books of the Old
Testament.  London, 1657, fol.
Terenti, Liber Jobi, Chald. Grac. et. Lat.  1663, 4to.
Spanheinm, IHistoria Jobi. 1672.
Joh. cour. Zelleri, Auslegung des Btichleins Hiob. IHarnburgh,
1667.
Exposition of the Book of Job, being the sum of 316 Lectures,
by George Hutcheson (of Edinburgh). London, 1669, fol.
Caryl's Expositioi of the Book of Job, two vols. fol. 1669. This
work was originally published in six vols. 4to. " The author was a
respectable scholar, a useful preacher, and an exemplary man. He
was a non-conformist minister. He was concerned in an EnglishGreek Lexicon." The work is too voluminous to be much consulted, or to be generally useful.
Sebast. Schmidii in Librum Jobi Commentarius, etc. 1670, 1680,
169[), 1705. Commended by Schultens for the careful comparison
of the different versions, the accurate examination of words, and
the clearness of the method. There is, however, too constant a
reference to theological questions debated in the time of the author
between the Lutherans and the Reformed.
Petr. Van Hoecke on Job. Leyden, 1697.
Theod. Antonis (a Dutch commentator) on Job. Frankfort,
1702. He holds that the book of Job is a representation or a type
of the church in its afflictions and persecutions.
A Paraphrase on the Book of Job, by Richard Blackmore.
London, 1700.
Das Buch HIiob aus dem Hebraischen Grundtext aufs neue
getreulich ins Teusche iibersetzt u. s. w. von Renato Andrea Kortiim. Leips. 1708.
Pauli Egerdi, Erlduterung des Buches Hiob. u. s. w. von Joh.
Hein. Michaelis.  1716. Published after the death of the author.
Animadversiones philologicam in Joburn, etc.   Auc. Albert
Schultens. 1708.




CXX                   TINTRrODUCTION.
Job, Hen. Michaelis, Note uberiores in Librum Jobi, in vol. ii
of his Annotations on the Hagiographa.  Halle, 1720.
Herm. Von der Hardt, on Job.  172S, fol.
Jobi Physica Sacra, oder Hiobs Naturwissenschaft verglichen
mit der heutigen, von Joh. Jac. Scheutzer.  1721.  The author
sometimes attributes views of science to the speakers in the book
of Job which there is no certain evidence that they possessed.  Still
the work of Scheutzer contains much that is valuable. It extends
to the whole Bible, and is in 8 vols. fol. in Latin and German, with
numerous valuable plates.
Theodore de Hase, de Leviathan Jobi et Ceto Jona.  Bremen,
1723, Svo.
Le Livre de Job, traduit en Francois, sur 1' original Hebrew, par
Theod. Criusoz.  Rotterdam, 1729.
Veteris Testamenti Libri Hagiographi, ex translatione Joannis
Clerici.  Amsterdam, 1731, fol.  lie regards the book of Job as
written after the return from the Babylonish exile.
Annotations on the Book of Job and the Psalms, by Thomas
Fenton. London, 1732.
Joh. Adolf Hoffmaus Neue Erklarung des Buchs Hiob u. s. w.
Hamburgh, 1734. This work professes to illustrate Job from the
remains of antiquity, and from the Oriental philosophy.  The author found deep mysteries in the book, and is much addicted to the
allegorical mode of interpretation. The work is now of little
value.
Samuel Wesley Dissertationes et conjectura in Librum Jobi,
tabulis geographicis et figuris tenis illustratte. London, 1736, fol.
Liber Jobi, cum nova versione, ad Hebraeum fontem, et cornmentario perpetuo, in quo veterum et recentiorum interpretum cogitata praecipua expenduntur; genuinus sensus ad priscum lingume
genium indagatur, atque ex file, et nexu universo, argumenti nodus
intricatissimus evolvitur.  Curavit et editit, ALBERTUS SCHULTENS.
Ludg. Batav.  1737. The same work abridged by Richard Grey,
London, 1741, 8vo.; and a more full abridgment, HTalae, 1773, 4,
Svo. This great work of Schultens on Job deserves the first place,
on many accounts, in the list of those illustrative of this book. It
is the most elaborate commentary which has been published, and
contains a full statement of the opinions which have been entertained by critics on different parts of the work. Schultens brought to
the interpretation of the book of Job a more accurate and extensive
knowledge of the Hebrew and Arabic than was possessed by any
one who preceded him in this department of labor. The leading
faults of the work are, a too minute and tedious detail of the opinions
of other commentators-amounting in many instances to a statement
of more than twenty opinions on the meaning of a verse or phrase,




INTRODUCTION.                   CXXi
and, in determining the meaning of Hebrew words, too great a
proneness to rely on etymological conjectures.
Liber Jobi in versiculas metrice divisus, cum versione Alberti
Schultens Notisque ex ejus Commentario excerptis..Richard
Grey. London, 1741.
Sigmund Jacob Baumgartens Auslegung des Buchs Hiob. Halle,
1740.
Recht beleuchtetes Buch Hiobs, mit vielen dabey gemachten
neuen Entduckungen, nothigen Anmerkungen und erbaulichen
Nutzanwendungen. Herausgegeben von Jacob Koch. 1743, 44, 47.
Kleine Geographisch-historische Abhandlungen zur Erl/uterung
einiger Stellen Mosis und vornehmlich des ganzen Buchs Hliob.
von Jac. Koch. 1747.
Costard's Observations on the Book of Job.  1747, Svo.
A Dissertation on the Book of Job, &c., by John Garnett, D. D.,
quarto, London, 1749. According to Garnett, the book of Job is
a drama, or allegory; the Babylonish captivity is the main subject
of the allegory; the three friends who came to visit Job are the
children of Edom coming to condole with the Hebrews in their
captivity. The work is of very little value.
Das richte Gericht in dem  kurz und verstandlich erklarten,
iubersetzten und zurgliederten Buch Hiob u. s. w. durch Christoph
Friedrich Oetinger. 1743.
Elihu, or an inquiry into the principal scope and design of the
Book of Job, by Walter Hodges, D. D. London, quarto, 1750.
According to Dr. Hodges, the book of Job relates to patriarchal
times, and the design is to give a summary of the patriarchal religion. The particular purpose of the book, according to the view
of this author, is, to reveal and establish the doctrine of justifcation. Job was a type of the Saviour, and by Job's friends being
directed to offer sacrifices for themselves, is " intimated that each
national church ought to have an independent power in such inatters." In the opinion of this author, Elihu was the Son of God himself! The nature and value of the work may be easily seen front
these views. The author was a divine of the Hutchinsonian school.
A commentary on the Book of Job, in which is inserted the Hebrew text and English Translation: with a Paraphrase from the 3d
verse of the 3d chapter to the 7th verse of the 42d chapter. In
two vols. 4to. By Leonard Chappelow, D. D., Arabic Professor in
the University of Cambridge. Cambridge, 1752.
Observationes Miscellanam in Librum Job, etc., by David Renat.
Bouillier. Amsterdam, 1758.
The Divine Legation of Moses demonstrated, by Bishop Warbur.
ton. 1758. In this great work there is an examination of the book
of Job which has attracted much attention on account of the learr
6




CXXii                INTRODUCTION.
ing and talent of the author.  The theory of Warburton is, that
the book of Job is a drama; that it relates to the Jews in the time
of the captivity; that it was written some time between the return
and the thorough settlement of the Jews in their own land; that the
drama is allegorical in its character; that the character of Job is
designed to represent the Jewish people; that his wife is a representation of the heathen influence which led the Hebrews on their
return to marry' strange wives;' that the three friends of Job represent the three capital enemies of the' Jews who hindered their efforts
to rebuild the temple on their return from Babylon, Sanballat, Tobiah, and Geshem; that under the character of Elihu the writer or
author of the poem is himself designated. Div. Lega. B. vi. ~ 2.
After the view which Bishop Warburton gives of the Book of Job,
there is more real point and force than he himself intended in what
he says in a letter to his friend Dr. HIurd. " Poor Job! It was
his eternal fate to be persecuted by his friends. His three friends
passed sentence of condemnation upon him, and he has been executed in effigy ever since.  He was first bound to the stake by a long
catena of Greek Fathers; then tortured by Pineda; then strangled
by Caryl; and afterwards cut up by Wesley and anatomized by
Garnett.  I only acted the tender part of his wife, and was for
making short work with him. But he was ordained, I think, by a
fate like that of Prometheus, to lie still upon his dunghill, and to
have his brains sucked out by owls."
An Essay towards a new English version of the Book of Job from
the original IIebrew, with a commentary, and some account of his
life.  By Thomas Heath, Esq., of Exeter.  Quarto.  London,
1756. There is little in this work that can now be regarded as of
value.  The knowledge of Hebrew by the author was quite limited, and the notes throw little light on the meaning of the text.
A Critical Dissertation on the Book of Job, by Charles Peters,
A. M. London, 1751, quarto. This workl is designed particularly
to examine the theory of Bishop Warburton; to vindicate the antiquity of the book; to show that the passage in ch. xix. 25-27 refers
to the resurrection and the future judgment; and that the doctrine
of the future state was the popular belief among the Hebrews.  It,
is a work of considerable learning and value. It contains much
valuable matter, though all its reasonings may not be satisfactory.
Paraphrastische Erklarung des Buchs HIiob, von Joh. Fried.
Bahrdt.  Leips. 1764.
Das Buch Hiob, in einer poetischen Uebersetzung nach Schultens Erklarung mit Anmerkungen, von Simon Grynaeus.  1767.
Joh. Davy. Cube poetische und prosaische Uebersetzung des
Buchs Hiob.  Berlin, 1769 -71, 3 vols. Svo.
Paul Bauldri, Crtical Remarks on Job.




INTRODUCTION.                    CXXIIi
Kurze doch griandliche Erklarung des Buchs Hiob, u. s. w. von
Job. Georg. Meintel.  Nurnberg, 1771.
Velthusen, Exercitationes Critica in Joburn, cap. xix. 1772,
12mlo.
Scott's Book oi Job in English verse, with Notes. 1773, 8vo.' A very valuable work."  Wemyss.
Mel aphrais libri Jobi, sive Job metricus, vario carminis genere,
primo ejulans, post jubilans, interprete Jo. Georg. Meintel.  1775.
Versuch einer neuen poetischen Uebersetzung des Buches IIiob,
u. s. w. von J. C. R. Eckerinann.  1778.
Animadversiones in Librum Job.  Scripsit Jas. Christ. Rud.
Eckermann. Lubeck, 1779.
Jo. Christoph. Doederlin Scholia in libros vet. Testam. poeticas,
Jobum, Psalmos, et tres Salomonis.  Halle, 1779.
Joa. Jac. Reislke conjectura in Jobum et Proverbia Salomonis.
Leips. 1779. He talkes great liberty with the Hebrew text, transposing, changing, or rejecting whole verses at pleasure
Hiob, fibersetzt von Dan. Gotthilf Moldenhawer.  Leips. 1780.
Das Buch Iliob zum allgemeinen Gebrauch, von Heinr. Sander
Leips. 1780, 8vo.
Hiob, neu ihbersetzt mit Anmerkungen, von W. F. Hufnagel
1781, Svo.
Hiob, aus dem THebraischen Original neu iibersetzt, u. s. wv. von
Christ. Dav. Kessler. 1784, 8vo.
Hiob, aus dem  IIebrdischen Original neu iibersetzt und mit
erklarenden Anmerkungen versehen, zum allgemeinen Gebrauch,
von Chr. Dan. Kessler. Tubingen, 1784, 8vo.
Greve, Ultinla Capita Jobi.  178S, 4to.
Jobi, antiquissimi carminis hebraici, natura atque virtus. Scripsit Car. Dav. Ilgen. Leips. 1769, 8vo.
Jobus, Proverbia Salomonis, etc. a Joh. Aug. Dathio. Halle,
1789, Svo.
Job oversat [with brief critical and philological remarks], by
And. Heins.  In the Dutch language.  Amsterdam, 17941, 8vo.
Het Bock Job, etc. [also in the Dutch language.] By Herrman
Muntinghe. Amsterdam, 1794, 8vo.
Garden's improved version of the Book of Job. 1796, 8vo.
The same work translated into German by J. P. Berg. Leips.
1797, Svo.
Hiob, abersetzt; ein Versuch von Samuel Christian Pape. Got.
tingen, 1797, Svo.
Das Buch Hiob metrisch ubersetzt.  Ein Versuch von A. S
Block.  Ratzeburg, 1799, Svo.
IIiob. iubersetzt von J. G. Eichhorn. Leips. 1800, 8vo. Neua
verbosserte Ausgabe.  G6ttingen, 1824.




CX.xIV                 INTRODUCTION.
Exe retische und kritische versuche iiber die schwersten stellen
des Buchs Iliob.  Leips. 1801, 8vo.
Discourses and Dissertations on the Scriptural Doctrine of
Atonement and Sacrifice.  By William Magee, D. D.  1801. In
this important work on the atonement, there is a very valuable dissertation on the book of Job.  Bishop Magee supposes that Moses
was the author, or that it was written by Job himself, or by some
contemporary, and that it fell into the hands of Moses, and was
adopted by him as an important help to encourage the Israelites in
their trials.
Die heilige Schrift des Alten Testaments, zweiten Theils. dritten Bandes zweite IHalfte. welche das Buch Hiob euthalt. von D.
Brentano und Th. A. Dereser.  Frankfort, 1804, Svo.
Iliob. Ein religioses Gedicht Aus dem Hebraischen neu iubersetzt, gepriuft und erlaubert von Matthias Heinr. Stuhlmann.
Hamburg, 1804, 8vo.
Stock's Book of Job; a new version, with Notes. 1805, 4to.
See this work examined with great severity in Magee on the Atonement.
Pareau, Comrmentatio, &c.  1807, 8vo.
Das Buch lfiob, bearbeitet von Gaab.  Tibingen, I809, Svo.
Die Schriften des Alten Testaments.  Neu uibersetzt von J. C.
W. Augusti und WF. M. L. de Wette.  Dritter Band. Hiob.  JIeidelberg, 1869, 8vo.
Jobus Latine vertit. et annotatione perpetua, illustravit, Ern.
Frid. Car. Rosenmiiller, Ling. Arab, in Acad. Leips. Prof.  Leips.
18116.  The commentary of Rosenmirller is, on the whole, probably the most valuable of all the expositions of this book. One who
wishes to explain and understand the book of Job will find more
valuable materials collected there than in any other of the commentaries. Nothing is passed over without an attempt at explanation;
and nothing collected by his predecessors.that would throw light on
the meaning of the book, seems to have been unnoticed by him.
For the most part, also, the exposition is distinguished by sound
sense, by correct and sober views, as well as by eminent learning.
The Book of Job, translated by Eliz. Smith. 1810, 8vo. "This
work was completed before the twenty-sixth year of the authoress,
with little help except from Parkhurst's Lexicon, and the revision
of her friend Dr. Randolph, who annexed to it a few critical notes.
She left a fine example to her sex; and though self-taught, with
little access to books, she left behind her some monuments of
learning and piety calculated to make many blush for their own
idleness." Wemnyss.
The Book of Job literally translated from the original Hebrew,
and restored to its natural arrangement, with notes critical and




INTRODUCTION.                    CXXV
Illustrative, and an introduction on its scene, scope, language, author, and object.  By John Mason Gcod, F. R. S., &c.  1812.
The' Introduction' by Dr. Good is very valuable.  In the Notes
there is much learning, but it is more extensive than accurate.
The translation cannot be relied on as correct.  The work, however, is a valuable contribution to sacred literature, and deserves a
place in every theological library.
Das Buch Hiob, aus demi  Grundtext metrisch iibersetzt und
erltiutert von J. Rud. Scharer.  Bern, 181S, 8vo.
Bridel, Le Livre de Job.  1818, Svo.
Hiob, fur gebildete Leser bearbeitet von C. G. A. Bockel.  Berlin, 182I, Svo.
Das Buch Hiob, aus dem Hlebraischen metrisch ubersetzt und
durch kurze philologische Anmerkunrgen erlhutert von 1,. F Melsheirner.  Mannheim, 18'23.
Buch Hiob. Uebersetzung und Anslegung, von D. Friedrich
Wilhelrn Carl UJlbreit, Professor an der Universitat zu Heiuelberg.
Heidelberg, 1824, Svo.  This is the production of an acute and
sharp-sighted critic.  The translation is very accurate, and the
Notes, though brief, are very valuable.  The Introduction is less
brief than is desirable, and the views maintained in it are not such
as seem to me to be correct.  Trans. Edin Bib. Cab vs. 16, 19.
A new translation of the Book of Job), with an Introduction and
Notes chiefly explanatory. By George R. Noyes. Cambridge, 1827;
2d ed, Boston, 1S38.  T'his is an elegant and a very accurate translation. Dr. Noyes is an Unitarian, but neither in-this work nor in the
translation of Isaiah, have I observed any attempt to accommodate
the translation to the views of that denomination.  His aim has
evidently been to give the exact sense of the original, and this, so
far as I can judge, has been accomplished with great accuracy.
The Notes are very brief, but they are pithy and valuable.  The
Introduction is less valuable than the other parts of the work.
Middledorff, curae Hexaplares in Jobum.  1817. 4to.
The Book of the Patriarch Job, translated  from  the original
Hebrew, as nearly as possible, in the terms and style of the authorized English version, to which is prefixed an introduction on the
History, Times, Country, Friends, and Book of the Patriarch, &c.
By Samuel Lee, D. D., etc. London, 1837. This work is not
what might have been expected from the learning and reputation
of Prof. Lee. It abounds with Arabic learning, which is scattered
with ostentatious profuseness through the volume, but which often
contributes little to the elucidation of the text.  It is designed for
the critical scholar rather than the general reader.
Job and his times, or a picture of the Patriarchal age during the
period between Noah and Abraham, as regards the state of moral



CXX Vi                 INTRODUCT I ON.
ity, artm; and sciences, manners and customs, &c., and a new version of that most ancient poem, accompanied with Notes and Dissertaticns.  The whole adapted to the English reader. By Thomas
Wermy;s, author of Biblical Gleanings, Symbolical Dictionary, and
other works. London, 1839. This is designed to be a popular
work.  It is not so much of the nature of a commentary as a collection of fragments and brief essays on various topics referred to in
the book of Job.  It is chiefly valuable from its illustration of the
religion of the time of Job, the arts and sciences, the manners and
customs, &c.  It lacks lucid arrangement, and furnishes comparatively little illustration of the difficulties of the text.
Book of Job, translated firom the Hebrew.  Bath, 1825. Svo.
Levavasseur, Le Livre de Job, &c.  Paris, 1I26. 8vo.
A new Translation and Exposition of the very ancient Book of
Job, with Notes Explanatory and Philological.  By the Ret. John
Fry, B. A. London, 1827. Svo.












GENERAL ANALYSIS OF THE BOOK OF JOB.
PART FIRST.
TIiE HISTORICAL INTRODUCTION, IN PROSE, CHS. I. II.
PART SECOND.
THE ARGUMENT, OR CONTROVERSY, IN VERSE, CHS. III.-XIII. b.
I. The first series in the controversy, chs. iii.-xiv.
(1.) Jolb opens the discussion by cursing his birth-day, and by a
bitter complaint of his calamity, cll. iii.
(2.) Speech of Eliphaz, clls. iv. v.
(3.) Answer of Job, cls. v. vi.
(4.) Speech of Bildad, ch. viii.
(5.) Answer of Job, chs. ix. x.
(6.) Speech of Zophar, cll. xi.
(7.) Answer of Job, chs. xii.-xiv.
TI. The second series in the controversy, (lls xv.-xxi.
(1.) Speech of Eliplaz, ch. xv.
(2.) Answer of Job, cls. xvi. xvii.
(3.) Speech of Bildad, ch. xviii.
(4.) Answer of Job, ch. xix.
(5.) Speech of Zophlar, ch. xx.
(6.) Answer of Job, ch. xxi
III. The third series in the controversy, chs. xxii.-xxxi.
(1.) Speech of Eliphaz, ch. xxii.
(2.) Answer of Job, chs. xxiii. xxiv.
(3.) Speech of Bildad, ch. xxv.
(4.) Answer of Job, clis. xxvi.-xxxi.
IV. Speech of Elihu, chs. xxxii.-xxxviii.
V. The close of the discussion, chs. xxxviii.-xlii. 1-6
(1.) The speech of the Almighty, chs. xxxviii.-xli.
(2.) The response and penitent confession of Job, cll. xlii. 1-6.
PART THIRD.
THE CoNcLusIoN,  IN PROSE, Cii. XLII. 7-17.








THE BOOK OF JOB.
CHAPTER I.
ANALYSIS  OF THE  CHAPTER.
Brief history of Job; his piety and prosperity, vs. 1-5. The tribunal of the Almighty, and
the assembling there of the sons of God. Satan appears among them, ver. 6. The inquiry
of the Almighlty of Satan where he had been, and his answer, ver. 7. Hlis remark respecting
the fidelity of Job, ver. 8. Satan insinuates that all his fidelity is the mere result of selfishness, produced by the favors that God had bestowed on him, and that if his blessings were
taken away he would curse God to his face, vs. 10, 11. The Almighty consents to the trial
of Job, only making it a condition that his per-on should not be touched, ver. 12, and Satan
goes out from the presence of JEHOVAH to afflict Job. The calamities that came upon the
family of Job, vs. 13-19. Job's deep affliction, but perfect resignation, vs. 20-22.
THERE   was a man  in  the   fect and upright, and  one that
land  of a Uz, whose name  C feared God, and eschewed evil.
was Job' b and that man was per-  ofJob, whilst among the JIidianites, B. C. 1520
a I Ch. 1. 17, 42  La. 4. 21.  b Eze. 14.
1 Moses is thought to have wrote the Book  14, 20.  c Pr. 16. 6.
CHAPTER  I.                  that the name denotes a man who
There was a man. This has all the   turns  himself penitently  to  God,
appearance of being a true history.  from   a  sense  of  the  verb  still
Many have regarded the whole book  found  in  Arabic   _     to  repent,
as a fiction, and have supposed that  On this s
no such person as Job ever lived. But  On this supposition, the name  was
the boonk opens with the appearance  given to him, because, at the close
of reality; and the express declara-  of the  book, he is represented  as
tion  that there  wvas  such  a nlan   exercising  repentance  for the  imthe mention of' his name and of the   proper expressions in which he hal
place  where lie lived, show  that  indulged during his sufferings. The
tlhe writer meant to affirm  that there   verb occurs only once in  the Hewas in fact such  a man.  On this                Scriptures, Ex. xxiii.  22:
question see the Introduction,  ~ 1   "But if thou shalt indeed obey his
~-l In the land Jef Uz.  On tle ques-  voice, and do all that I         speak, then
tion where Job lived, see also the In-  I will be an enemy  (~.1~.)     unto
troduction, ~ 2. 1~  Whose name was  thifne enemnies          n )."         The
Job.  The name Job (Heb. 2qXj Gr.  participle bai'   Oyeb is the common'!o41) means properly, according to  word  to denote  an enemy in  the
Gesenius, one persecuted,  from   a  Old Testament.  Ex. xv. 6, 9. Lev.
root ('nt)  meaning to be an  en-  xxi. 25.  Num.  xxxv. 23.  Deut.
emy to  any  one, to persecute, to  xxxii. 27, 42. Ps. vii. 5, viii.  2,
hate.   The primary idea, according  xxxi. 8. Lam. ii. 4, 5. Job xiii. 24,
to Gesenius,is to be sought in breath-  xxvii. 7, xxxiii. 10, et stepe al. If
ing, blowing, or puffing at or upon   this be the proper meaning  of the
any one, as expressive of anger or  word  Job, then  the  name  would
natred, Germ. Anschnanuben.  Eich-  seem  to have  been  given  him  by
horn (Einleit. ~  638. 1,) supposes  anticipation, or by coinmen consent,




4                                  JOB.
as a much persecuted man. Significant  pefect or entire, or to Jinish.  It denames were very common among the  notes thlat in which there is no part
Hebrews-given either by anticipa-  lacking to complete the whole-as in
tion (see Notes on Isa. viii. 18), or sub-  a watch in which no wheel is wanting.
sequently, to denote some  leading  Thus lie was not merely upright as
or important event  in  the  life.  an Emir, but he was pious towards
Comp. Gen. iv. 1, 2, 25, v. 29. 1  God; he was not merely kind to lhis
Sam. i. 20.  Such, too, was the case  family, but lie.was just to his neighamong the Romnans, where the ago-  bors and benevolent to the poor. The
noimen thus bestowed became the ap-  word is used to denote integrity as
pellation  by which  the individual  applied to the heart, Gen. xx. 5:
was best known.  Cicero thus re-  m'. )~nm,,"In the honesty, simpliciceived his name from  a vwart whiclh  ty, or sincerity of' my heart (see thle
he had on his face, resembling a vetch,  margin) have I done this."  So 1.
and which was called by the Lat-  Kings xxii. 34, " One drew  a bow
ins, cicer.  Thus also Marcus had                           o     r  a bow
the name.ncus, fiom  the  Greel   au:. in the simplicity [or perfection]
teword cn'.ue, ancun, becafm se Glie k h of his heart;" i. e. without any evil
aword acro,, a*ncon, because lie had   intention.   Comp. 2 Sam. xv. 11.
a crooked arm; and thus the names  Prov. x. 9.  The            notion, thereAfi~icanua,   Germanicus,    * c, 7  *   C Prov. x. 9.. The proper notion, thereAfricanus, Germanicus, &C., were  fore, is that of simplicity, sincerity,
given to generals who had distin   absence firom guile or evil intention,
guished  themselves  ini   partictilar  and completeness of parts in his recountries.    See Univer.  His. Anc.
Part. ix. 619, ed. SVro, Loud. 1779.  ligion. That lie was a man absolutely
Part. ix., ed. vo, Lnd. 19.  sinless, or without any propensity to
In like manner it is possible that        less, or  tot any propensityto
the name aJob was given to the Emir  evil, is disproved alike by the spirit of
theof Uz nameby J ob was onento ah e   complaining which he often evinces,
common consent as te  and by his own confession, ch. ix. 20: 
man much persecuted or tried, and
that this became afterwards the ap-  If I justify myself, mine own mouth shall
pellation  by  which  lihe  was best      condemn me;
If I say I am perfect, it sihall prove me perknown.  The name occurs once as           verse.
applied to a son of Issachar, Gen.
xlvi. 13, and in only two other places in   So also ch. xlii. 5, 6
the Bible except in this book; Ezek.  I have heard of thee by the hearingof the ear,
xiv. 14. Janles v. 11. F[ lndl tlhat man  nut noV aine eye seeth thee;
a herefore I abhor myself,
was pesfect (        T~).  The LXX have  And repent in dust and ashes.
greatly expanded this statement, by  Conmp. Eccl. vii. 20. IT.nd srpriohlt.
giving a paraphrase instead of a trans-  Tl
lation.  "He was a man who wasfrom                                      
true  bclanicoi), blamresless  a(hI (-  sh/S r, to be straight, is applied often to
f)pious (.cE-  a road which is straight, or to a path
ttos), just (adce;fos), pious e  Cv -   which is level or even. As here used
oo~~;'~ig), abstaining  from  every evil
doea    a     n      o       r         it means upright or righteous. Comp.
*deed.   Jerome renders it, sismple -   Ps. xi. 7, xxxvii. 14. Deut. xxxii. 4.
simnle,  or sincere.  The Chaldee,  Ps. xxxiii. 4. II.nd one tlat fea-red
tl,  e..co'olplete,filisshed, pesfect. The   God. Rleligion in the Scriptures is
idea seem-s to be that his piety, or  often represented as the fear of God.
moral character, was propor'tionate  Prov. i. 7, 29, ii. 5, iii. 13, xiv. 26, 27.
and was comteplete in all its pasts. He  Isa. xi. 2. Acts ix. 31, et scepe al.
was a man of integrity in all the re-  lr.nd eschesoed evil.' And departed
lations of life-as an Emir, a ftllher,  from  (t) evil.' Sept.  Abstaining
a husband, a worshipper of God.  from every evil thing.' These then are
Such is properly the meaning of the  the four characteristics of Job's piety
word   h tM/n as derived fi'om  1:     -lie was sincere; upright; a worshiptamdnm, to comnplete, to make full,  per of God; and one who abstained




CHAPTER 1.                                5
2 And there were born unto  dred yoke of oxen, and five hunhim seven sons und three daugh-  dred she-asses, and a very great
ters.                               2household; so that this man was
3 His'substance also was sev-  the greatest of all the 3men of the
en thousand  sheep, and  three  east.
thousand camels, and five hun-   1 or, cattle.   2 or, husbandry.  3 sons.
from all wrong. These are the essen   verse would constitute no inconsider.
tial elements of true religion every-  able wealth anywhere, and particuwhere; and the whole statement in  larly in the nomadic tribes of the
the book of Job shows that Job was,  East. Land is not mentioned as a part
though not absolutely free from the  of his wealth; for among nomadic
sins which cleave to our nature, emi-  tribes living by pasturage, the right
nent in each of these things.       to the soil in fee simple is not claim
2..tnd there  were born unto him  ed by individuals, the right ofpasturseven sons and three dauteglters.  The  age or a temporary possession being
same number was given to him again  all that is needed. For the same reaafter these were lost, and his se-  son, and from the fact that their cirvere trials had been endured.  See  cumstances require them  to live in
ch. xlii. 13. Of his second family the  movable tents, houses are not mennames of the daughters are mention-  tioned as a part of the wealth of this
ed, ch. xlii. 14. Of his first, it is re-  Emir. To understand this book, as
nmarkable that neither the names of well as most of the books of the Old
hiis wife, his sons nor his daughters  Testament, it is necessary for us to
are recorded. The Chaldee, however,  lay aside our notions of living, and
on what authority is unknown, says,  transfer ourselves in imagination to
that the  name  of his wife  was  the very dissimilar customs of the,"q.  Dinah, ch. ii. 9.             East.-The Chaldee has made a very
3. His substance.  Marg.or cattle.  singular explanation of this verse,
which must be regarded as the work
The word here used (, Dm ) is derived  of fancy, but which shows the charfrom       a hdndh, to gain or acquire,  acter of that version: "And his posto buy or purchase, and properly  sessions were seven thousand sheep
means any thing acquired or pur-  -a  thousand for each of his sons;
chased-property, possessions, riches. and three thousand camels-a thouThe wealth of nomadic tribes, how-  sand for each of his daughters; and
ever, consisted mostly, in flocks and  five hundred yoke of oxen-for himherds, and hence the word in the  self; and five hundred she-asses-for
Scriptures signifies, almost exclusive-  his wife.".Ilndthree thousand canly, property in cattle. The word,  els. Camels are well known beasts of
says Gesenius, is used strictly to  burden, extensively used stillin Aradenote sheep, goats,'and neat cattle, bia. The Arabs employed these aniexcluding beasts of burden (comp. mals anciently in war, in their caraGr. xsr,,os, herd, used here by the  vans, and for food. They are not unfreLXX), though sometimes the word in-  quently called " ships of the desert,'
eludes asses and camels, as in this  particularly valuable in arid plains beplace. IT Seven thousand sheep. In this  cause they go many days without waverse we have a description of the  ter. They carry from three to five hunwealth of an Arab ruler or chief, simni-  dred pounds, in proportion to the dislar to that of those who are at this day  tance which they have to travel. Provcalled Emirs. Indeed the whole de- idence has adapted the camel with
scription in the book is that which is  wonderful wisdom to sandy deserts,
applicable to the chief of at tribe.  and in all ages the camel must be an inTile possessions referred to in this  valuable possession the:e. The driest




6                                  JOB.
thistle and the barest thorn is all the  of slie-asses, the males being few and
food that lie requires, and this he  not held in equal estimation.  Sheeats while advancing on his journey  asses iare early mentioned as having
without stopping or causing a mo-  been in common use to ride on; Num.
ment's delay. As it is his lot to cross  xxii. 23. Judges v. 10. 2 Kings iv.
nmmense deserts where no water is  24 (Hebrew).  One reason why the
found, and where no dews fall, he is  ass was chosen in prefbrence to the
endowed with the power of laying in  horse, was, that it subsisted on so
a store of water that will suffice him  much less than that animal, there befor days-Bruce says for thirty days. ing no animal except the camel that
To eftect this, nature has provided  could be so easily kept as tile ass
large reservoirs or stomachs within  She-asses were also regarded as the
him, where the water is kept pure, most valuable, because, in traversing
and from which he draws at pleasure  the deserts of the country they would
as from a Ibuntain. No other animlal furnish travellers with Irilk.  It is
is endowed with  this power, and  remarkable that cows are not menwere it not for this, it would be wholly  tionedl expressly in this enumeration
impracticable to cross those immense  of thle articles of Job's wealth, though
plains of sand.  The Arabians, the  bectter is referred to by him  subsePersians, and others, eat the flesh of quently as having been abundant in
camels, and it is served up at the best his family, ch. xxix. 6. It is possible,
tables in the country. One of the an-  however, that cows were included as
cient Arab poets, whose hospitality  a part of the' five hundred yoke of
grew  into a proverb, is reported to    Z  Bkcl',4,' here rendered' oxen;'
have killed yearly, in a certain month, but which would be quite as approten camels every day for the enter-  priately rendered cattle. The word is
tainment of his fiiends. In regard to  in the coinmon gender, and is derivthle hardihood of camels, and tlheir  ed from,  in rab. to  cleave, to
ability to live on the coarsest fare,
ukhadt    as stated a flt wlic   divide, to lay open, and  hence to
Burckhardt has stated a fact which             t
may furnish an illustration. In a jour-    gh, to cleave ie soil. It deotes
ney whlich lie made from the country  properly thle animals used in ploughing; and it is well known tiat cows
south of the Dead Sea to Egypt, he are employ; and t as well knas oxen for this
says, " Durinl  the whole of thlis jour-  are employed as well as oxen for this
ney, tlse camels sad no otler proven-  purpose in the East. See Judges xiv.
cler than the wvitlhered sshrubs of the  18. Hos. iv. 16. Conap. Deut. xxxii. 14,
desert, my dromedary excepted, to  where the word?'i    Btlk&r is used to
which I gave a few handfuills of bar-  denote a cow —" llilk of kine," Gen
ley each evening."  Tray. in Syria, xxxiii. 13 (Heb.). ~f.1nd a verygreat
p. 451. Comp. Bruce's Travels, vol. iv. houesehold. Marg. h/tsbaendry. The Hep. 596. Niebuhr, Reisebeschreibung  brew word here (.Ts) is ambigluous.
nach Arabien, 1 Band, s. 215. San-  It may denote service rendered, i. il,
dys, p. 138. Harmer's Obs. iv. 415, work, or the servants who performed
ed. Loend. 1808, 8vo; and Rob. Cal. it. Comp. Gen. xxvi. 14, M/arg. Tea
~[.qlsd five hundred yoke of oxen. LXX  render it'ri,?zeolCi  Aqule.
The fact that Job had so many oxen  do')e.Ec; and Symmnachlus, oizvTma, all
implies that lie devoted himself to  denoting service, or servitutde, or thsat
the cultivation of the soil as well as  which pertained to the domestic serto keeping flocks and herds. Comp. vice of a family. TIhe word refers
ver. 14. So large a number of oxen  doubtless to those who had charge of
would constitute wealth anywhere. his camels, his cattle, and of his bus1T.6nd five huzdred she-asses. Bryant bandry. See ver. 15. It is not implied
remarks (Observations, p. 61), that a  by the word here used, nor by that in
great part of the wealth of the in- ver. 15, that they were slaves. They
habitants of the East often consisted  may have beeon, but there is Inothing




CHAPTER I.                                    7
4 And his sons went and feast-  ed in their houses, every one his
to indicate this in the narrative. The  ours.  He was a princely shepherd,
LXX add to this, as if explanatory of  and yet he was devoted to the cultiit, "and his works were great in the  vation of the soil. It does not apland."  IT So that this man was tie  pear, however, that he claimed the
gr-eatest. Was possessed of the most  right of the soil in fee simple, nor is
wealth, and was held in the highest  his condition inconsistent with the
honor. IT Of all the men of tihe East.  supposition that his residence in any
Marg. as in Heb. sons. The sons of place was regarded as temporary, and
the East denote those who lived in the  that all his property might be easily
East. The word East (') is cor-  removed. "l ie belonged to that condimonly employed in tihe Scriptures to  tion of life which fluctuated between
denote the country which lies east of that of the wandering shepherd, and
Palestine.  For the places intended  that of a people settled in towns.
here, see Intro. ~ 2, (3.) It is of course  That he resided, or had a residence,
impossible to estimate with accuracy  in a town is obvious; but his flocks
the exact amount of the value of the  and herds evidently pastured in the
property  of Job.  Compared with  deserts, between which andthe town
mnany persons in modern times, in-  his own time was probably divided.
deed, his possessions would not be  He differed from the Hebrew patriregarded as constituting very great  archs chiefly in this, that he did not
riches.  The Editor of the Pictorial  so much wander about'without any
Bible supposes that on a fair estimate  certain dwelling place.' This iised
his property might be considered as  condition of life, which is still fieworth from  thirty to forty thousand  quently exhibited in Western Asia,
pounds sterling-equivalent to some  will, we apprehend, account suffitwo hundred thousand dollars. In this ciently for the diversified character
estimate the camel is reckoned as  of the allusions and pictures which
worth about forty-five dollars, the  the book contains —to the pastoral life
oxen as worth about five dollars, and  and the scenes and products of the
the sheep at a little more than one  wilderness; to the scenes and cirdollar, which it is said are about the  cumstances of agriculture; to the arts
average prices novw in Western Asia.  and sciences of settled life and of adPrices, however, fluctuate much from   vancing ciilization.''-Pict. Bib. It
one age to another; but at the present  may serve somewhat to illustrate the
day such possessions would be re-  diffent ideas in regard to what congarded as constituting great wealth  stituted wealth in different countries
in Arabia. The value of the proper-  to compare this statement respecting
ty of Job may be estimated from this Job with a remark of Virgil respectfict, that he had almost half as many  ing an inhabitant of ancient Italy,
camels as constituted.the wealth of a  whom  he calls the  most wealthy
Persian king in more modern times.  among the Ansonian farmers.Chardin says, " as the king of Persia                   Seniorque Galesus,
in the year 16(76 was in Mesandera,  IDm paci medium se offert, justissimus unus,
Qui fuit, ansoniisque olim ditissimus arvis.
the Tartars fell upon the camels of  Quinque greges illi balantum, quinaredibant
the king and took away three thou-  Armenta, et terram centurn vertebat aratris.
sand of them, which was to him  a.A'n. vii. 535-539.
great loss, for he had only seven thou-  Among the rest, the rich Galesus lies;
Sl nd "-RosemillerA good old man, while peace he preached in
sand "-Rosenmaller,    Mogenland,              vain,
in loc. The condition of Job we are to  Amid the madness of the unruly train:
regard as that of a rich Arabic Emir,  Five herds, five bleating flocks his pasture
Ifilled.
anilI his mode of life as between the  His lands a hundred yoke of oxen tilled.
nomadic pastoral life, and the settled                             DaRYDEN.
manner of living in communities like     4 Jlnd hIis sons wcent and feasted




8                               JOB.
day; and sent and called for their  the morning, and offered burnt
three sisters to eat and to drink  offerings according to the num
with them.                          ber of them  all: for Job said, I
5 And it was so, when the  may be that my sons have sinned
days of their feasting were gone  and cursed a God in their hearts.
about, that Job sent and sancti-  Thus did Job' continually.
fled them, and rose up early in        a Le.24. 15, 16.  1 all the days.
tn their houses. Dr. Good renders  a supposition by no means improbable,
this, c" and his sons went to hold  if the families were in any consider
*a banquet house." Tindal renders  able degree remote fiom each other.
it, " made bankettes."   The He-  IT snd sent and called for their three
brew means, they went and made  sisters. This also may be regarda house-feast;' and the idea is, ed as a circumstance showing that
that they gave an entertainment in  these occasions were not designed
their dwellings, in the ordinary way  for revelry. Young men, when they
in which such entertainments were  congregate for dissipation, do not
made. The word here used (M'nrzZ)  usually invite their sisters to be
is derived from  FiV  sh&thd,  to  with them; nor do they  usually
drin; and then to drink together, to  desire the presence of virtuous febanquet. Schultens drink together, tho males at all. The probability, therewbanquet. Scultens supposes that this  fore, is, that this was designed as afwas merely designed to keep up the  fectionate and friendly family interproper familiarity between the different branches of the family, and course. In itself there was nothing
not for purposes of revelry and dissipation; and this seems to accord  rily any danger; yet Job felt it possiwith the view of Job. He, though  ble that they might have erred and
as not opposed to  forgotteil God, and hence he was enit, but he apprehended merely that gaged in more intense and ardent dethey might have  sinned  in their  votion on their account; ver. 5,
hearts, ver. 5. He knew the danger,   5   nd it was so, when the daysof
and hence he was more assiduous in  their feasting Were gone about. Dr
imploring for them the divine guardi-  Good renders this, "as the days of
anship. I[ Every one his day. In his  such banquets returned." But this is
proper turn, or when his day came  not the idea intended. It is, when the
round. Perhaps it refers only to their banquets had gone round as in a cirbirth-days.. See ch. iii. 1, where the  cle through all the families, then Job
word' day' is used to denote a birth-  sent and sanctified them. It was not
day. In early times the birth-day was  from an anticipation that they would
observed with great solemnity and re-do wrong, but it was from the appre-;oicing. Perhaps in this statement the hension that they might have sinned.
author of the Book of Job means to  The word rendered  "were  gone
intimate that his family lived in en-  about" (;jp) means properly to join
tire harmony, and to give a picture  together, and then to move round in
of his domestic happiness strongly  a circle, to revolve, as festivals do.
contrasted with the calamities which  See Notes on Isaiah, xxix. 1: " Let
came upon his household. It was a  the festivals go round."  Here it
great aggravation of his sufferings  means that the days of their banthat a family thus peaceful and har-  queting had gone round the circle, or
inonious was wholly broken up. —The  had gone round the several families.
Chaldee adds, " until seven days  Sept. "When the days of the enterwere completed," supposing that each  tainment (or drinking, zroov') were
one of these feasts lasted seven days, finished." A custom of feasting sim



CHAPTER I.                                    9
ilar to this prevails in China. " They  sanctify, to consecrate, as a priest;
have  tlleir fraternities which they  and here it means, tlhat he took meascall the brotherhood of the months;  ures to make them holy on the apprethis consists of months according to  liension that they had sinned; that is,
the number of the days therein, and  he took the usual means to procure
in a circle they go abroad to eat at  for them forgiveness. The LXX renone another's houses by turns.  If  der it s'l d'OCsatOEr, he purified them
one man has not conveniences to  IT Jnd rose up early in the morn~ing.
receive thl- fraternity  in  his own  For the purpose of offering his devohouse, lie may provide for them  in  tions, and procuring for them expiaanother; and there are many public  tion. It was customary in the patriarhouses well fi.rnislled for this par-  chal times to ofier sacrifice early in the
pose." See Semedo's History of Chi-  morning. See Gen. xxii. 3. Ex. xxxii.
na, i. cll. 13, as quoted by Burder  6. IT.dadoffeedburnt-offeirsngs. Heb.
in Rosenmaller's Morgenland, in loc.' and caused to ascend;' that is, by
IT That Job sent. Sent for them, and  burning them  so that the smoke ascalled them around him. He was ap-  cended towards heaven. The word
prehensive that they might have er-  rendered  bnzrnt-ofSrings  (ni*) is
red, and lie took every measure to  from           l    to ascend (the word
keep them pure, and to maintain the  from   ere  arid rendered Ioered'),
influence of religion in his family.  used  here an   d rendered'ow ered')
~ lnd sanctified themz. This expies-  and means that which was nmade to
sion, says Schlultens, is capabte of  as.cend, to wit, by burning. It is aptwo interpretations.  It may either  plied in the Scriptures to a sacrifice
mean that heeprepared themn by vari-  that was wholly consumed on the alous lustrations, ablutions, and other         d anss   to the    ee  word
ceremornies to ofler sacrifice; or that  ol.orr6eorov,  oloocaiest. See Notes on
he offered sacrifices for the pupose    s. i. 11. Such offeings in the P
Isa. i. pL  Such offerings in the paof procuring expiation for sins which  triarchal tines were made by the fthey might actually have committed.  ther of a flmily, oficiating as priest
The former sense, he remarks, is fa-  in belhalf of his household.  Thus
vored by the use of the word in Es.  Noah officiated, Gen. viii. 20; and
xix. 10, 1 Sam. xvi. 5, where the  thus also Abraham acted as the priest
word means to prepare themselves by  to offer sacrifice, Gen. xii. 7, 8, xiii.
ablutions to meet God and to worship  18, xxii. 13. In the earliest times
him. The latter sense is demanded   and anong heathen nations, it was
by the connection. Job filt as every  supposed that pardon might be profatlher should feel in such circurn-  cured for sin by offering sacrifice. In
stances, that there was reason to fear  IIomer there is a passage which rethat God hlad not been remembe   red  inarkably corresponds with the view
as he ought to have been, and lie was  of Job before us; 11. ix. 493:
therefore more fervent in his devo-  The gods (the great and only tvise)
tions, and called them  around. him,   Are imoved by offerings, vows, and sacrifice,
Offending men their hIigrh compassion wins,
that their own minds might be affectAmrd daily prayers atone for daily sins.
ed in view  of his pious solicitude.       aiy prayes atoe for daily sis.
What father is there who loves God,  T./ccording to the numbe? of them all.
and who feels anxious that his chil-  Sons and daughters. Perhaps an ad
dren should also, who does not feel  ditional sacrifice for each one of them.
special solicitude if his sons and his  The LXX render this," according to
daughters are in a situation where  their numbers, ein\ 1eelio M?'c   Yr0Fp
successive days are devoted to feast-       r,        t' -t      c  rinlg and mirtlh? The vvorl hierle ren-  ayoung bullock for sin [or a sin-offerdered sarnctified (~i.) m.;ras prop-  ing] fbr their souls." IT It naybe that
erly to be pure, clean, holy; in Piliel,  my sons have sinned. Ite had no posthe form used here, to make holy, to  itive or certain proof of it. Ile felt




1.0                              3OB.
only the natural apprehension which  in their hearts." Assuming that tl.is
every pious father must, that his sons  is the sense of the word here, there
might have been overtaken by temp-  are three ways of accounting for the
tation, and perhaps, under the in-  fact that the same word should have
fluence of wine, might have been  such opposite significations. (1.) One
led to speak reproachfully of God, is that proposed by Taylor (Concor.),
and of the necessary  restraints of that pious persons of old regarded
true religion and virtue. IT.nd curs-  blasphemy as so abominable that they
ed God in their hearts.  The word  abhorred to express it by the proper
here rendered curse is that which  name, and that therefore by an euis usually rendered -bless (1j  ). It phemism they used the term bless inis not a little remarkable  that the  stead of case.  But it should be said
same word is used in senses so di-that nothing is more common in the
rectly opposite as to bless and to Scriptures than woi-Js denoting curscurse. Dr. Good contends that the  ing and blasphemy. The word r5x
word should be always rendered bless,  dldh, in the sense of cursing or axeand so translates it in this place,  crating, occurs frequently.  So the
"peradventure my sons may have  word J_~ ghdldhcph, means to blassinned, nor blessed God  in their  pheme, and is often used; 2 Kings,
hearts," understanding the I (Vav) as  xix. 6, 22. Isa. xxxvii. 6, 23. Ps. xliv.
a disjunctive or negative participle.  17. Other words also were used in
So too in ch. ii. 9, rendered in our  the same sense, and there was no necommon translation, "curse God and  cessity of using a mere euphemism
die," he translates it, "blessing God  here.  (2.) A  second mode of acand dying."  But the interpretation  counting for this double use of the
which the connection demands is ev-  word is, that this was the common
idently that of cursing, renouncing,  term of salutation between friends at
or forgetting; and so also it is in ch. meeting and parting.  It is then
ii. 9. This sense is still more obvious  supposed to have been used in the
in 1 Kings xxi. 10: " Thou didst sense of the English phrase to bid
blaspheme (r1>') God and the king."  farewell to.  And then, like that
So also ver. 13 of the same chapter-  phrase, to mean to enounce, to abanthough here Dr. Good contends that don, to dismiss from  the mind, to
the word should be rendered bless,  disregard.  The words ycd~lV  in
and that the accusation was that Na-  Greek, and valere in  Latin, are
both blessed or worshipped the gods,  used in this way. This explanation is
even Molochl-where he supposes the  suggested by Schultens, and is adopted by Rosenmtiller and Noyes, who
word. mlfdd ch, should be pointed  refer to the following places as paral*t-  and read Alolech. But the diffi-  lel instances of the use of the word.
culty is not removed by this, and af-  Virg. Ecl. 8, 58. Vivite Sylvue-a form,
ter all it is probable that the word  says the Annotator on Virgil (Delhere, as in ch. ii. 9, means to curse.  phin), of bidding farewell to, like the
So it is understood by nearly all in-  Greek   aosErse, gaudete —" a form
terpreters. The Vulgate indeed ren-  used against those whom  we reject
ders it singularly enough, " Lest per-  with hatred, and wish to depart."
haps my sons have sinned, and have  Thus Catull. 11. 17: Cum  suis viblessed God (et benedixerint Deo)  vat, valeatque moechis.  So 2Esch.
in their hearts." The LXX, " Lest  Agamin, 581:
perhaps my sons in their mind have                       ouu
thought evil towards  God"-seana
*IYEvs6uO 7re' r  r -b EOrv. The Clhaldee,    Thus Plot. Dion. p. 975. So Ci"a Lost my sons have sinned and pro-  cero in a letter to Atticus (viii. 8),
voked JEHOVAH (n ~.-";T'' t. 1in which lie complains of the dis



CHAPTER I.                               11
6 If Now  there was a day  I LORD,  and' Satan  came  alsc
when the sons of God came b to  among 2 them.
present  themselves before the    1 the adversary  1 Ch. 21. 1. Zec. 3. 1. Re
a c. 2., s&c.  b 1 Ki. 22. 19. c. 38. 7.  12. 9, 10.  2 in the midst of them.
graceful flight of Pompey, applies to  them; 1. San). xv. 13. Gen. xlvii. 7
him a quotation from Aristophanes;  2 Sam. vi. 20; or when we part
7zo).).&'  aln'ol   t izz   Tjo.a.o —   fi'om them; Gen. xlvii. 10. 1 Kings
" bidding farewell to honor he fled  viii. 66. Gen. xxiv. 60; (3) to invoke
to Brundusium."  Con-p. Ter. And.  evil, in the sense of cursing others.
iv. 2. 14. Cicero de Nat. Deor. 1. 44.  The idea is, that punishment or deAccording to this interpretation, it struction is from God, and hence it is
means that Job apprehended they  imprecated on others. In one word,
hladrenouncedGodintheirhearts,i.e.,  the term is used, as derived from the
had been unmindfil of him, and had  general sense of kneeling, in the
withheld from him the homage which  sense of invoking either blessings or
was due.-This is plausible; but the  curses; and then in the general sense
difficulty is in making out the use of of blessing or cursing. This interthis sense of the word in Hebrew.  pretation is defended by Selden, de
That the word was used as a mode  jure Nat. et Gent. Lib. II. c. xi.
of parting saluztation among the He-  p. 255, and by Gesenius, Lez. The
brews is undoubted. It was a solemn  idea here is, that Job apprehended
form of invoking the divine blessing  that his sons, in the midst of mirth,
when friends separated. Comnp. Gen.  and perhaps revelry, had been guilty
xxviii. 3, xlvii. 10.  But I find no  of irreverence, and perhaps of reuse oftthe word where it is applied to  proaching  God  inwardly  for the
separation in the sense of renounciLg,  restraints of virtue and piety.-What
or bidding farewell to in a bad sense;  is more common in such scenes?
and unless some instances of this kind  What was more to be apprehended?
can be adduced, the interpretation is  I1 Thus did Job continually. It was
unsound, and though similar phrases  his regular habit whenever such an
tre used in Greek, Latin, and other  occasion occurred.  He was unrelanguages, it does not demonstrate  ritted in his pious care; and his solithat this use of the word obtained in  citude  lest his sons should have
the Hebrew.  (3) A third, and more  sinned never ceased-a beautiful il.
simple explanation is that which sup-  lustration of the appropriate feelings
poses that the original sense of the  of a pious father in regard to his
word was to kneel. This, according  sons. The Heb. is,'all day; i. e.,
to Gesenius, is the meaning of the  at all times.
word in Arabic. So Castell gives    G. JVow there was a day. Dr. Good
the meaning of the word-' to bend  renders this, "And the day came."
the knees for the sake of honor;' Tindal, "Now upon a time."  The
that is, as an act of respect. So in  Chaldee Paraphrast has presumed to
Syriac.j a d Gensca fleiit, procu-  specify the time, and  renders it,
SyriAac..              atm Genziau "Now  it happened in the day of
buit. So Soi~   Genu, the knee. Then  judgment [or scrutiny,:   n,
it means to bend the knee for the  in the beginning of the yearn that
purpose of invoking God, or worship-  hosts of angels came to stand in
ping. In Piel, the form used here, it judgment before JExovAuH, and Satan
means (1) to bless God, to celebrate,  came."  According to this, the judgto adore; (2) to bless men-i. e., to  ment occurred once a year, and a
invoke blessings on them; to greet or  solemn investigation was had of the
salute them-in the sense of invoking  conduct even of the angels. In the
blessings on tlenm  when we meet I Hebrewev there, is no intimation of tho




JOB.
firequency with -which this occurred, designed to preserve the verisimilinor of the time of the year when it tude of the conception.-This idea,
happened. The only idea is, that "the  however, by no means militates
sons of God" on a set or appointed  against the supposition that angels
day came to stand before God to  are in fact really employed by God
give an account of what they had  in important purposes in the governdone, and to receive fiarther orders in  ment of his kingdom, nor that Satan
regard to what they were to do.-  has a real existence, and is permitted
This is evidently designed to intro-  by God  to emnploy an important
duce the subsequent events relating  agency in the accomplishment of his
to Job. It is language taken from the  purposes towards his people. On this
proceedings of a monarch who had  verse, however, see the Introduction,
sent forth messengers or ambassadors  ~1. (4.)  IT The sons of God. Anon important errands through the  gels. Comp. ch. xxxviii. 7.  The
different provinces of his empire,  whole narrative supposes that they
who now returned to give an account were celestial beings. IT Came to
of what they had observed, and of present themselves. As having re
the general state of the kingdom. turned from  their embassy, and to
Such a return would, of course, be  give an account of what they had
made on a fixed day when, in the  observed and  done.  I Before the
language of the law, their report Lord.  Before JEHOVAH.  On the
would be "returnable," and when  meaning of this word, see Notes on
they would be required to give in an  Isa. i. 2.  A  scene remarkably siaccount of the state of the kingdom. milar to this is described in 1 Kings
If it be said that it is inconsistent xxii. 19-23.  JEHOVAH is there rewith the supposition that this book  presented as'sitting on his throne,
was inspired to suppose such a poetic  and all the host of heaven standing
fiction, I reply, (1.) That it is no more by him on his right hand and on his
so than the parables of the Saviour, left."  He inquires who would go
who often supposes cases, and states  and persuade Ahab that he might go
them  as real occurrences, in order  up and fall at Ramoth Gilead? " And
to illustrate some important truth. there camle forth a spirit and stood
Yet no one was ever led into error  before the LORD, and said, I will
by this. (2.) It is in accordance  persuade him."  This he promised
with the language in the Scripture  to do by being. "a lying spirit in the
everywhere to describe God as a  mouth of all his prophets."  I~.4nd
monarch seated on his throne, sur-  Satan came also among them. Marg.
rounded by his ministers, and send-  " The adversary" came " in  the
ing them forth to accomplish import-  midst of them."  On  the general
ant purposes in different parts of his  meaning of this passage, and the reavast empire. It is not absolutely ne-  sons why Satan is introduced here,
cessary, therefore, to regard this as  and  the argument thence derived
designed to represent an actual oc- respecting the age and authorship of
currence. It is one of the admissible  the Book of Job, see Introduction,
ornaments of poetry;-as admissible  ~ iv. (4.) The Vulgate renders this
as any other poetic ornament.  To  by the name Satan.  The LXX,
represent God as a king is not imr-' &cdfloRos —the devil, or the acproper; and if so, it is not improper  cuser. The Chaldee,:t  Satan.
to represent him with the usual accompaniments of royalty,-surround-  So the Syriac. Tleodotion, o cr
ed by ministers, and employing an-e adersar   The  ord
gels and messengers for important rendered  Satan  ( Ot) is derived
purposes in his kingdom. This sup-  firom lU' Satan, to lie in wait, to be
position being admitted, all that fol-  an adversary, and hence it means
tows is merely in keeping, and is  properly an adversary, an accuser




CHAPTER I.                                 13
It is used to denote one who opposes,  the Devill, but is one of the sons of
as in war (1 Kings xi. 14, 23, 25. 1  God, 1"a faithful, but too suspicious
Sam. xxix. 4); one who is an adver-  servant of JEHOVAnI."  According to
sary or an accuser- in a court of jus-  this, God is represented as holding a
tice (Ps. cix. 6), and one who stands  council to determine the state of' his
in the way of another. Num. xxii.  dominions.  In this council, Satan,
22, "And the angel of JEHOVArH  a zealous servant of JEHOVAH, to
stood in the way for an adversary  whom had been assigned the }honoranaainst lhim"nz   (ii l ~, to oplpose  ble office of visiting different parts of
him.  It is then ulsed by way of the earth, for the purpose of observeminence, to denote TIE adversary,  ing the conduct of the subjects of
and assumes the form  of a proper  JEEOVAi, mnles his appearance on
name, and is applied to the great foe  his return with others.  Such was
of God and man-the malignant spi-  the piety of Job, that it had attracted
rit who seduces men to evil, and  the special attention of JEHOVAdH
who accuses them before God. Thus  and he puts the question to Satan,
in Zech. iii. 1, 2, " And he showed  whetler in his journey he had reme Joshua the high priest standing  marked this illustrious example of
before the angel of the LoDa, and  virtue.  Satan, who, from  what he
Satan standing at his right hand to  has observed on eartl, is supposed to
resist him. And the LORD  said unto   have lost all confidence in the reality
Satan, The LORD rebuke thlee, 0  and genuineness of the virtue which
Satan."  Comp. Rev. xii. 10, "Now   man  may exhibit, suggests that he
is come salvation-for thle accuser  doubts whether even Job serves God
(0 zar Iyoo-i. e., Satani, see ver. 9)  froim  a disinterested  motive; that
of our brethren is cast down, which  G-d had  enconspassed  him  with
accused theem  before our God day  blessings, and that his virtue is the
and night."-The  word  does not  mere result of circulstances; and
often occur in the Old Testament.  that if his comforts were renloved he
It is found in the various formss of a  would be found as destitute of prinverb and a noun in only the follow-  ciple as any other man.  Satan, acilng places. As a veb, in thse sense  cording to this, is a suspicious minisof being an adversary, Ps. lxxi. 13,  te  of JEnovAH, not a malignant
cix. 4, 20, 29. Zech. iii. 1. Ps. xxxviii.  Spirit; le inflicts on Job only what
20; as a noun, rendered adve?-rs-,  he is ordered to by God, and nothing
and adversaries, 1 Kings v. 4, xi 14,   e
andl advew-sa-is,  1 Kings v. 4, xi 14,  because he is himself malignant. Of
22, 25. Nrms. xxii. 22, 32. 1 Sam. this opinion Gesenius remarks (Lex.),
xxix. 4. 2 Sam. xix. 22; rendered  that it'"is now  universally explodSatan, 1 Chrons. xxi. 1.  Ps. cix. 6.  ed."  An insuperable objection to
J3b i. 6, 7, 8, 9, 12, ii. 1, 2, 3, 4, 6, 7. this view is, that it does not accord
Zeelh. iii. 2; and once rendered an  with the character usually ascribed
accusation, Ezra iv. 6. It was a word,  to Satan in the Bible, and especially
therefore, early used in the sense of that the disposition attributed to him
an adversary or accuser, and was  in the narrative before us is wholly
applied to any one who sustained  inconsistent with this view. He  is
this character, until it finally canme to  a malignant being; an accuser; one
be used as a proper name, to denote,  deligiing  in  the  opportunity  of
by way of eminence, the prince of  charging a holy man with hypocrisy,
evil spirits, as the adversary or ac-  and inl the permission to inflict torcuser of men. An opinion has been  tures on him, and who goes as far in
adopted in modern times by Herder,  producing misery as lie is allowedEiclhhorn, Dathe, Ilgen, and some  restrained from  destroying him only
others, that the being here referred  by the express command of God. —
to by the name of Satan is not the  In Arabic the word Satan is often
lmalignant spirit, the enemy of God, applied to a serpent.  Thus Gjau7




14                              JOB.
7 And the  LORD  said  unto  and said, From going" to and foi
Satan, Whence  comest thou? in the earth, and from  walking
Then Satan answered the LORD, UP and down in it.
a Mat. 12. 43. 1 Pe. 5. 8.
hari, as quoted by Schultens, says, should have appeared there, for no
" The Arabs call a serpent Satan, blame seems to have been attached
especially one that is conspicuous by  to him for this. He came as a spirit
its crest, head, and odious appear- that was subject to the control of JEance."  It is applied also to any  Io1VAHn; le came with others, not to
object or being that is evil. Thus  mingle in their society, and partake
the Scholiast on Hariri, as quoted  of their happiness, but to give an acby Schultens also, says, " Every thing  count of what he had done, and of
that is obstinately rebellious, oppos- what he had observed. The poetic
ed, and removed from good, of genii, idea is, that this was done periodimen, and beasts, is called Satan." —  cally, and that all the spirits employThe general notion of an adversary  ed by JEIIOVAH to dispense blessings
and an opponent is found everywhere  to mortals, to inflict punishment, or
in the meaning of the word.-Dr. to observe their conduct, came and
Good remarks on this verse, "1XVe  stood before him. Why the inquiry
have here another proof that, in the  is directed particularly to Satan, is
system  of patriarchal theology, the  not specified. Perhaps it is not meant
evil spirits, as well as the good, were  that there was any special inquiry
equally amenable to the Almighty, made of' him, but that, as he was to
and were equally cited, at definite  have so important an agency in the
periods, to answer flor their conduct at transactions which follow, the inhis bar."  Rosenmliller remnarks well quiry that was made of him  only is
in this verse, " It is to be observed, recorded. In respect to the others,
that Satan, no less than the other nothing occurred pertaining to Job,
celestial spirits, is subject to the gov- and their examination is not adverted
ernment of God, and dependent on  to. Or it may be, that, as Satan was
his commands (comp. ch. ii. 1), where  known to be malignant, suspicious,
Satan equally with the sons of God  and disposed to think evil of the serv(,1'XH.'I:-) is said to present him- ants of God, the design was to direct
Self  before God  (_:er,"I-    i. e. his attention particularly to Job as an
AOI.droes/i) to lmninister. Jehovah illustrious and indisputable example
uses  the  ministry of this demon  of virtue and piety. ~1 From going to
[hujus dnmonis] to execute punish- and fro in the earth. Dr. Good renment, or when from any other cause  des this, " from  roaming round."
it seemed good to him to send evil Noyes, "fion wandering over." Tile
upon men. But he, although incensed  word which is here used (-tm.) means
against the race of mortals, and de- properly, (1,) to whip, to scourge, to
sirous of injuring, is yet described as lash; (2,) to row, i. e., to lash the sea
bound with a chain, and never dares  with oars; (3,) to run up and down,
to touch the pious unless God re- to go hither and thither, or to and fro,
laxes the reins. Satan, in walking  so as to lash the air with one's arms
round the earth, could certainly at- as with oars, and hence to travel over
tentively consider Job, but to injure  a land, or to go through it in order to
him he could not, unless permission  see it, 2 Sam. xxiv. 2, 8. Dr Good,
had been given him."                 in conformity with the interpretation
7. Jnd the Loird said unto Satan, proposed by Schultens, says that "' the
Wh7,ence comest thou?  This inquicy  word imports, not so much. tihe act of
does not appear to have been made  going forwards and backwards, as of
as if it was improper that Satan  making a circuit or circumference




CHAPTER I.                                  15
8 And the LORD said unto Sa- Ilike him  in the earth, a perfect
tan. Hast thou' considered  my  and- an  upright man, one that
servant Job, that there is none  feareth God, and escheweth evil?
1 set tline heart on.
of going round about. The Hebrew   place in the earth to survey it. The
verb is still in use atnong the Arabic  Chaldee adds to this, "to examine
writers, and in every instance implies  into the works of the sons of men."
the same idea of gyration or circum-  IT A.nd from  oalking'. That is, to inambulation." In Arabic, according to  vestigate hunman affairs. On this verse
it is observed by Rosenmiiller, that
stel] tle word i means    to heat, in the life of Zoroaster (see Zendato burn, to cause to boil, to consume:  vesta by J. G. Kleukner, vol. iii. p.
then to propel to weariness, as e. g.  11), the prince of the evil demons,
a horse, and then to make a circuit,  the angel of death, whose name is
to go about at full speed, to go with  Engosoemniosch, is said to go far and
diligence, and activity. Thus in Car-  near through the world for the purnuso, as quoted by Schultens, "a  pose of injuring and opposing good
course made at one impulse to the  nmen.
goal is called =2:J shlot. In 2 Sam.    8. Htast thou0 considered my ser'vant
xxiv. 2, the word is used in the sense  Job. Marg. Set tline heart on. The
of passing arwound througth diflferent  margin is a literal translation of the
places for the purpose of taking  a  Hebrew. Schultens remarks on tlis,
census'"1 Go now  (Marg. comipass)  that it means more than merely to obthrough all the tribes of Israel."  In  serve or to look at-since-it is abunNum. xi. 8, it is applied to the Isra-  dantly manifest fiom  the following
elites going about to collect manna,  verses that Satan had attentively con-passing rapidly and busily in the  sidered Job, and had been desirous ot
places where it fell for the purpose of injuring him. It imens, according to
gathering it. In Zech. iv. 10, it is ap-  him, to set himself against Job, to
plied to  " the eyes of Jehovah,"  fix the heart on him  with an intenwhich are said to'"run to and fio  tion  to injure  him, and  JEI-IOVAH
through the eartth," i. e.. he surveys  means to ask  whetier Satan  hbd
all thin9s as one does whose eve pass-   done this. But it seems more probaes rapidily fiom olject to object. The  ble that the phrase means to consider
same phrase occurs in 2 Chron. xvi.  attentively, and that God means to ask
9. In Jer. v. 9, it is applied to the ac-  him  whether lie had carefullly  obtion of a man passing rapidly tlhrogh  served him. Satan is represented as
thle streets of a city.  " Run yc to  having no conlfidence in human  virand firo through the streets of Jeru-  tue, and as Maintaining that there
salem "  Cump. Jer. xlix. 3. From iwas none which would resist temptathese passages it is clear that the idea  tion, if presented in a form sufficientis not that of going in a circuit or  ly alluring. God here appeals to the
circle, but it is that of passing rapid-  case of Job as a full refutation of this
ly; of movina  with alacrity and in  opinion. The trial whicl follows is
a hurry; and it is not improbable that  designed to test the question whethler
the original idea is that suggested in  the piety of Job was of this order.
the Arabic of heat-and thence ap-  ~T That ther-e is none like him in the
plied to a whip or scourge because it  ecele. Tht he is the very hinhest
produces a sensation like burning,  example of virtue and piety on earth.
and also to a rapid journey or motion  Or might not the word' ki here be
because it produces heat or a grow.  rendered for?' For there is none
It 1m1ans that Satan had been active  like him in the earth.' Then the idea
and diligent in passing fiom place to  would be, not that lie had considered




16                                JOB.
9 Then  Satan  answered the  house, and about all that he hatlh
LORD, and  said, Doth  Job  fear  on every side? thou hast blessed
God for nought?                        the work of his hands, and his
10 Hast thou  not made an  substance' is increased  in  the
hedgea about him, and about his  land.
a Ps. 34. 7.                          1 or, cattle.
that there was none like him, but  he will bless us-and this religion
God directs his attention to him  be-  will live through all external changculse he was the most eminent among  es, and survive the destruction  of
mortals. IT:t piefect and an u?-right  the world. It will flourish in poverty
masn. See Notes on ver. L. The LXX   as well as when surrounded by aftranslate this verse as they do ver. 1.  fluence; on a bed of pain as well as
9. Doth Job fear God for nought?  in vigorous health; when we are ca-'Is his religion disinterested? Would  lumniated and despised for our atnot any one be willing to worship  tachment to it, as well as when the
God in such circumstances?'  The  incense of flattery is burnt around
idea is, that there was nothing genu-  us, and the silvery tones of praise
ine about lhis piety  that religion  fatll on our ear; in the cottUge as well
could not be tried in prosperity;  as the palace; on the pallet of straw
lhat Job hadf an abundant comlpensa-  as well as on the bed of down.
tion for serving God, and that if the    10. Itast thout not madce an hedge
favors con[frred on him  were taken  about him?  Dr. Good remarks, that
away, he would be like the rest of to give the original word here its full
lankind. Muich of the apparent vir-  force, it should be derived firom the
tue and religion of the world is the  science of engineering, and be renresult of circumstances, and the ques-  dered,'" Hast thou not raised a palition here proposed lmay, it is to be  sado about him?" The Hebrew word
feared, be asked with great propriety  here used (';') properly means to
of many professors of religion who  hedge; to hedge in or about; and
are richl; it should be asked by every  hence to protect, as one is defended
professed fiiend of thle Most High,  whose house or farm  is hedged in
whether his religion is not selfish  either with a fence of thorns, or with
and mercenary. Is it because God  an inclosure of stakes or palisades.
has blessed us witih great earthly aid-  The word in its various forms is used
vantages? Is it the result of mere  to denote, as a noun, prics in th-le eyes
gratitude? Is it because he has pre-  (Nuin. xxxiii 55); that is, that which
served us in pril, or restored us fiom   would be like thorns; barbed  irons
sickness? Or is it merely because  (Job xli. 7), that is, the barbed iron
we hope for heaven, and serve God  used as a spear to take fish; and a
because we trust he will reward us in  hed ge, and thorn hedge, Mic. vii. 4.
a fiuture world? All this may be tleC  Prov. xv. 19. Isa. v. 5. The idea here
resault of mere selfishness; and of all  is, that of making an inclosure around
such persons it may  be appropri-  Job and  Lis possessions to  guard
atelyv asked, "Do tley fear God for  them from danger. The LXX render
nounlt?" True religion is not mere  it rFefc'oect, to' malce a defence
gratitude, nor is it the result of cir-' to ciaat or inclose,
curnstances. It is the love of religion  as a camp is in wsar. In the Syriac
for its own. sake-not for rcward; it land Arabic it is rendered, " Halst
is because the service of God is right  thou not protected  him  with  thy.m  itself, and  not merely because  hand?"' The Chaldec,' Hast tholl
heaveu is full of glory; it is because  protected him withl tly word?" The
God is worthy of our affections and  LXX  render the  whole  passage,
confidence, and not merely because  " Hast thou not encircled the thlings




CHAPTER I.                                       17
11 But put forth  thine hand   Satan, Behold, all that he  hath
now, and touch a all that he hath,' I is in thy power, 2 cnly upon him
and  he will b curse  thee  to  thy   self put not firth thine hand.  So
face.                                     Satan went forth firom  the pres12  And  the LORD  said  unto   ence of the LORD.
a c. 19. 21.   1 if he curse thee stot.     b Is. 8. 21.  2hand, Ge. 16. 6.
which are without him"I (,c:o) d'Ie-  43. 2  Chron. xxxi. 5.  Ex. i. 1.
Tr;c'), i. e. the things abroad which be-  Job xvi. 14.
lo1g  to him, "c and the things within         1. Bust put fort/t thine hand now.
his house "  Tle sense of tile whole   That is, for the purpose of injuring
passage  is, that lihe was emillnetly   him, and talkirg away his property. ~1
under the divine protection, ssand tllat  A zd touche. cll'tlect le athl. Dr. Good
God had kept himself; hlis family,   renders tlhis,  l and smite.''he Vulg.
and property  fionm  plunderers, and   and the LXX, " touch."  Tlhe I-lethat therefosre lie served and feared   brew  word  used  here ( ) nmeans
him.      letoz I hast blessed te ee wo/ of  properly to totch/  then to touch any
his haltdS. T(hou hast greatly pros-  one  witll violence (Gen. xxvi. 11.
pered  hlimn.  dr inld his s"ebstatce is  Josh. ix. 19), and then to smite, to inincreased iat tihe land.  His property,  jlre,  to  strilie.  See Gen. xxxii 296,
vel. 3. Marg cattle.  The word ic-'3.1 Sam. vi. 9. Job xix. 21. Coomp.,rcased here  by no means expresses  Notes on Isa. liii 4. Here it means
the force of the original.  Thle word   evidently to smite or strike  and the:1,  means properly  to break, to  idea is, that if God should take awtay
rend, then to breiak or burst forth as  the property of Job, he would  take
waters do tihat have been pent up.  away  hIis religion with  it-and  tlhe
2 Sam. v. 20.  Comp. Prov. iii. 10,  trial was to see whethler this effect
" So shall thy barns be filled with   would  follow.  11.A1nd he will curse
plenty, and thy presses shall burest  thee to thy face. He will do it openly
oult 0(:e:e  with new  wine;"i. 0e   and  publicly.  Thle word  rendered
thy wine-fats sihall be so fu1ll that they   cuse here (  12) is the same as that
shall overflow,   or bterst the barriers,  used in ver. 5, and which is usually
and the winie shall flow out in abun-  rendered bless.  See Notes on ver.5.
dance.  The Arabians, according  to  Dr. Good conrtends tlat it should be
Schultens, e-mploy this word still to  rendered  hero' "bless," and transdenote the mouth  or embouclere-   lates it as a question: " Will he then,
thie mIost rapid part of a stream..  So   indeed, bless thee to thy face?"  But
Golies, in proof of this, qilotes fiom   in this lie probably stands alcone. The
the Arabic writer Gjauhari, a couplet  evident sense  is, thlat  Job would
where the w-od isu osed to denote the   openly renounce God, and curse hinm
mouth of the Euphrates:                   on his throne; thlat all his religion
His rushing wealth o'erflosved hhim wvith its  was caused merely by his abunrdant
heaps;                                 prosperity, and was mere gratitude
So at its moa th (. j (the mad Eupihratese  anid selfishness; and that if his pro- sweeps."       J                       perty were taken away, hel  would
According  to  Schultens, the  word  become the open and avowed enemy
denotes a place whlere a river bursts  of him3 who was now his benefactor.
forth, and mnakes a new way by rend-         1 2. Jll tha.t lhe hact  is in tly polwer.
ing the lillis andl  rlocks asiunder.  In   Marg. as in Heb. haslid.  That is, all
like maucner, the floclks and herds of  this is now (com~-ilitted to thee, for it
Job hadcl burst, as it were, every bear-   is maiifest thlat  itlherto atlteern had
rier, anid hlad spread like an inunda-  no power ton  ijure ev'ln!ls lproperty.
tion over the land. Conp. G;en. xxx.  He complained that God had /made a




is                                JOB.
13 And  there  was  a  day a  en were ploughing, and the asses
when his sons and his daughters  feeding beside themn
were eating and drinking wine in          15 And the Sabeans fell upon
their eldest brother's house:          them, and took them  away; yea,
14 And there came a mnessen-  they have slain the servants with
ger unto Job, and said, The ox-  the edge of the  sword;  and I
only am escaped alone to tell
a Ee.. 9. 12.            thee.
hedge around all that Job possessed.  the translation. So it is in the LXX,
Now it was all intrusted to him in  ai              I'oro. So Jerome, asine.
order that he mnight  a:-e fill trial of  The reason why the sex is specified
the faith of Job. The grant extended  is, that female asses, on account of
to his sons and daughters as well as  their milk, were nmuc(h more valuable
to his property!~ Onljy Uposr himself  thlan males.  On this account they
put notfort/h thine hand  Job himself  were preferred  also for travelling.
was not to be visited with sickness,  See Notes on ver. 3. ~T Beside them.
nor was his life to be takien.'I he  LIeb. "]By their hands," i.e,by their
main accusation of Satan was, tlat  sides, for the Heb. G     is often used
Job was viltuious only h tcause God  in this sense. Comp. Notes on Isa.
encompassed him with so many bless-  xxxiii. 21.
ings, and especially because he had
endowed hlin with so much property.eans. Heb.                              
The trial, thlerefore, only required  Vulg. Sabcei. The LXXgive a parthat it should be seen whethier his  phrase,;rCl              C r  ti(aorE
piety was the mere result of these  oir,%,croil'oCxv,'And the plun
blessings.  1 So Satan  wcent forth  derers coming, plundered thenl,' or
from the presence of thLe LORD. That  made them captive. On the situation
is, from the council which had been  of Sheba and Seba, see Notes on Isa.
convened. See Notes on ver. 6.         xliii. 3, xlv 14, Ix. 6. The people
13. Atndl there sas f dy. That is,  here referred to were, undoubtedly,
on the day in which the regular turn  inlabitants of some part of Arabia
came for thle banquet to be held in  1Felix. There are three persons of tile
the  house  of  the  elder brother.  name of Sheba mentioned  in the
Comp Notes on ver. 4. ~ find dfrink-  Scriptures. (1.) A grandson of Cush,
in  oine. Tlhis c.ircumstance is omnit-  Gen x. 7. (2) A son of Joktan, Gen.
ted in ver. 4. It shows that wine was  x. 28. (3.) A son of Jokshan, the son
regarded as an essential part of the  of Abraham  by Keturah.  Calmet.
banquet, and it was friom its use that  The Sheba hiere referred to was proJob  apprehended the unhappy results  bably in the soutieri part of Arabia,
referred to in ver. 5.
referred to inl vrer. 5.               and from  the narrative it is evident
14. find there caime a nmessenger  that tile Sabeans  here  mentioned
W nto.fob. Heb. lX   the wordl unu-  were a predatory tribe.  It is not irunllto.Job. Hche. I; the word        usu-probable that thlese tribes were in the
ally  rendered ang'el, appropriately  habit of wandering for purposes of
reidered' messenger' here.   The
redered    messeger   ere.  Te  plunder over the whole country, fiomn
word properly means one wsho is sent.  te banlks of the Eup]ates to the
Te o re  in.    eb. te  outskirts of Egypt.  The Bedawin
cattle ('',=_), including not merely  Arabs of the present day reseimble in
oxen,  but )robably also cows. See  a remarkable manner the ancient inNotes on ver. 3.   fi And the asses.  habitants of Arabia, and for many
Hleb. r'IiX she-asses.  The sex is  centuries the manners of the inhabhere expressly mientioned, and Dr.  itants of Arabia  have riot changed,
Good mlaintains that it should be in  for the hiabits of the Orientals con



CHAPTER I.                               19
16 While he was yet speaking,  up the sheep and ihe servants,
there came also another, and and consumed them; and I only
said,' The fire of God is fallen  am escaped alone to tell thee.
from  heaven, and hath burned         17 While he was yet speak1 or, a great fire.
tinue the same from age to age. The  ness and greatness of his calamities.
Syriac renders this simply, "a mul-  The object seems to have been to
titade rushed upon them;" omitting  give hlln no time to recover from the
the word Sabean. IT Fell upon them. shock of one form of trial before anoWith violbnce; or rushed unexpect-  ther came upon him. If an interval
edly upon them. This is the way in  had been given him  he might have
which the Arab tribes now  attack  rallied his strength to bear his trials;
the caravan, the traveller, or the vil-  but afflictions are much more diffilage, for plunder. ~I And took them  cult to be borne when they come in
away. As plunder. It is common  rapid succession.-It is not a very
now to make such sudden incursions,  uncommon occurrence, however, that
and to carry off a large booty. 11 They  the righteous are tried by the rapidhave slain the servants. Heb. VtlljT:! ity and accumulation as well as the
the young  men.  Tseverity  of'their afflictions. It has
the youngr  men.  The word          pa
nacd, psroperly means a boy, and    passed into a proverb that' afflictions
nadr, properly means a boy, and is do not come alone.' If The rire of
applied to an infant just born, Ex.    not come alone.'     Tefire of
ii. 6. Judg. xiii. 5, 7; or to a youth,God. Marg. a    gfeats ige;    evidently
Gen. xxxiv. 19, xli. 12. It came the   meanin  a flas  of lightning, or a
thunderbolt.   The Hebrew  is'fire
to denote a servant or slave, like the  thunderbolt  The Hebrew is I fire
Greek bane; Gen. xxxvii. 2. 2 Kingsof God;' but it is probable that the
t s...  phrase is used in a sense similar to
v. 20. Comp. Acts. v. 6. Sothe word
boy is often used in the Southern           expression,  cedars of God,
States in our own country to denote  meaning lofty cedars; or'mountains
of God,' meaning very high monna slave. Here it evidently meansthe  of God,' meaning
tains. Tie lightning is probably inservants that were employed in cuaain  T                 is probablyintivating  the lands of Job, and keep-  tended. Coip. Num. xvi. 35. Note
in                            on Isa. xxix. 6.  ~ From  heaven.
ing his cattle. There is no intima-  From
tion that they were slaves. Jerome        the  sky, or the air. So the
renders it pueros, boys; so the LXX, word heavre  iS often used in the
sol;s  7&t~aa.  IT dnd I verily am e Scrptures. See Notes on Matth. xvi.
r. ~  nd  am es1.  T.Ind hath burnt up the sheep.
caped alone. By myself,8_v. There  That lightning might destroy herds
is no other one with me. It is re- and men no one can doubt; though
markable that the same account is the filact of their being actually congiven by each one of the servants  sumed or burnt up may have been
who escaped, vs. 16, 17, 19. The  an exaggeration of the much affrightClialdee has given a very singulared messenger.-The  narrative leads
version of this-apparently from the,.
version of athis-napparently from the  us to believe that these things were
desire of accounting for every thing
and of mentioning the names of' all under the control of Satan, though
the persons intended.'"The  oxen  by the permission of God; and his
were ploughing, and Lelath, queen of power over the lightnisgs and the
winds (ver. 19)may serve to illusthem, anad carried  them  away."    trate the declaration, that he is the
16. While he was yet speaking. All " Prince of the power of the air," in
this indicates the rapidity of the  Eplh. ii. 2.
movement of Satan,and his desire   17. TheeChaldeeans. The LXX trans.
to overwhelm Job with the sudden-  late this oh 17rze6q, the horsemen




20                                JOB.
ing,  there  came  also  another,  them  away, yea, and  slain  the
and said,'The Chaldeans made  servants with  the  edge of the
out three bands, and' fell upon  sword;  and I only am  escaped
the  camels,  and  have  carried  alone to tell thee.
1 lrushed.
Why they thus expressed it is un-  a fierce  and warlike  people, and
known.  It may be possible that the  when they were subdued by the AsChaldeans were supposed to be dis-  syrians, a portion of them  appear to
tinguished as horsemen, and were  have been placed in Babylon to ward
principally known as such in their  off the incursions of the neighboring
predatory excursions.  But it is im-  Arabians.  In time they gained thle
possible to account for all the changes  ascendency over their Assyrian masmade by the LXX in the text.  The  ters, and grew  into the mighty emSyriac and the Chaldee render it  pire of Chaldea or Babylonia.  A
correctly, Chaldeans. The Chaldeans  part of them, however, appear to
(Heb. etliS= leCasdimn) -were tile an-  have remained in their ancient councient in~habitants of Babylonia. Ac-  try, and enjoyed under the Persians
cording to Vitringa (Co,1. in isa.  some degree of liberty.  Gesenius
Tom. i. p 412, c. siii. 19), Gesenius  supposes that the Kurds who have
(Com.m. zu Isa. sxiii. 13), and Rosen-  inhabited those regions, at least since
m     miller (Bib. Geog. l, 2 p. 36 seq.),  the middle ages, are probably the
the Chaldees or Casdim were a war-  descendants of that people.-A very
like people who originally inhabited  vivid and graphic description of the
the Carduchian mountains, north of Chaldeans is given by the prophet
Assyria, and the northern part of  Habakkuk, which will serve to illus3Mesopotamia.  According to Xeno-  trate the passage before us, and show
phon (Cyrop. iii. 2, 7) the Chaldees  that they retained until his times the
dwelt in  the mountains adjacent to  predatory and fierce character which
Armenia, and they were found in thee days of Job. C. i.
same region in the campaign of the  6-11:
younger Cyrus, and the retreat of For lo-I iaise np the Chaldeans,
the ten thousand Greeks. Xen. Ana-  A bitter and hasty nation,
Which marches far and wide in the earth,
ba. iv. 3, 4; v. 5, 9; viii. 8, 14.  To possess the dwellings which are not theirs.
They were allied to the Hebrews, as  They are terrible and dreadful,
appears from  Gen. xxii. 22, whele  Theirjudgments proeeed only iiom themselves.
Ssvifter than leopards are their horses,
Clhesed OIL=D wvhence Casclin) thle  And fiercer than the evening wolves.
ancestor of the people, is mention-  Thleir horsemen prance proudly around;
-edsason of t p ople i   ent   And their horsemen shall come from afar and
ed as a son  of Nahor,  and was           fy,
consequently the nephew  of Abra-  Like the eagle when he pounces on his prey.
ham.  A-ntd fiurther. Abrahram   him-  They all shall come for violence,
In troops —beir glanee is everforwivard!
self emigrated  to   Canaan  from   They gather eaptives like the sand!
Ur of the Chaldees (On,11'. ~.X  Ur  Anna they scoff at kings,
of the    s )  Gen. xi. 28; and  And princes are a scorn unto them.
of Ithe Ccasdim),    Gen. xi.' ~28; and  They deride every strong nold;
in. Judith v. 6, the Hebrews them-  They cast up [mounds of] earth and take it.
selves are said to be descended from   This warlike people ultimately ob
the Chaldeans.  The region around  tained the ascendency in the Assythe river Chaboras, in the northern  rian empire.  About the year 597
part of Mesopotamia, is called by  B. C. Nabopolassar, a viceroy in BaEzekiel (i. 3) the land of the Clhal-  bylon, made himself independent ol
deans.  Jeremiah (v. 15) calls them   Assyria, contracted an alliance with
"an ancient nation."  See Notes on  Cyaxares, king of Media, and with
Isa. xxiii. 13.  The Chaldeans were  his aid subdued  Nineveh, and the




CHAPTER I.                                 21
18 While  he was yet speak- j great wind fiom1 the wilderness,
ing, there  came  also  another, I and smote the four corners of the
and  said, Thy  sons  and  thy  house, and it fell upon the yolng
daughters ivwere eating and drink-  men, and they are dead;  and I
ing wine in their eldest brother's  only  am   escaped  alone to  tell
house:                                 thee.
19  And behold, there came a                      Ifom aside.
whole of Assyria.  Froin that time  literally a region or country beyond,
the Babvlornian  empire rose, and the  or on the other side, sc. of a river or
history of the Chaldeans becomes the  a sea, which one must pass. Judg.
history  of' Babylon.-Rob. Calmet.  xi. 13. Gen. 1. 10, ll.  Deut. i..;  5.
In the time of Job, however, thev  Then it means on the other side, or
owere a predatory race that seem  to  beyond. See Notes on Isa. xviii. 1.
have wandered far for the salie of Here it means that the tornado came
plunder. They came from the North,  sweeping across the desert.  On the
or the East, as the Sabeans came  ample plainis of Arabia it would have
from the South.  ~.Aiaradc out three  the opportunity of accumulating its
bands. Literally,'three heads.' That  desolating power, and would sweep
is, they divided themselves, for the  every thing before it  Thle Hebrew
sake of plunder, into three parties.  word here rendered wilderness,:
Perhaps tile three thousand camels of does not express exactly what is dleJob (ver. 3)'occupied three places  noted by our word.  XWe mean by it,
renote fi'romn each other, and the ob-  uslually, a region   vIlolly  uncultiject of' the speaker is to say that the  vated, covered witlh forests, and the
whole were taken.  ~T snd fell upon  habitation of wild beasts.  The Hethe camels.  Marg.'Arid?rslhcd.' brew word more properly denotes a
The word  is different froom   that  desert; an uninhabited region, a stewhich in ver. 15 is rendered fell.  rile, sandy country, thoug llsometimes
The word here used (;'3)) means  adapted to pasture.  In many places
to spread out, to expand.  It is spo-  the word would be well translated
ken of hostile troops, 1 Chron. xiv.  by the phrases opeln fields, or open
9, 13; of locusts which spread over  plains. Comp. Joel ii. 22. Ps. lxv. 13.
a country, Nah. iii. 16; and of an  Jer. xxiii. 10. Isa. xlii. 11. Gen. xiv.
army or company of marauders, Judg.  6, xvi. 7. Ex. iii. 1, xiii. iS. Deut. xi.
ix. 33, 44, 1 Sani. xxvii. 8.  This is  24. Cormp. Isa. xxxii. 15, xxxv. 1, 1.
its sense here.                        2.  TAznd  smote the four corners of
18. Eating, and  drinkingin  wie. the house. Came as a tornado usually
Notes on vs. 4, 13.                    does, or like a whirlwind.  It seem19. 7There caine a?-'eat wvind. Such  ed to come fiotn all points of the
tornadoes are not less conmmon in  compass, and prostrated every thing
Oriental countries than they are with  before it.  ~T dnd it fell upon zthe
us. Indeed they abound moile in re-  youngi  men.  The word  here rengions near tile equator than they do  dered  " young men " is the same
in those which are more remote'; in  whlich  is rendered in vs. 15, 17.
hot countries t1han an those of higher  ser;arts (           There, can be
latitude.  os Feom   the Ttdclerzess.  no reasonable doubt, however, that
Mlarg. Fsone  asde.  Tiiat is, ferom  the messenger by the word here reaside the wilderness. Tle  word Iere  fers to the children of Job.  It is
rendered'from  aside' in the mar-  remlarkable that Iis daughters are
gin (        in.ain) nears  properly  from, not particularly specified, but they
across, and is so rendered by Dr.  may be included in the word here
Good.  Tile  vord l    db? r means  used (.           wh),   whichi may  be the




22                                JOB.
20 Then Job arose, and rent  I and fell b down upon the ground1
his' mantle, and shaved his head,  and worshipped,
a Ge. 37 29.      1. oi, robe.                  b 1'e. 5. 5.
same in signification as our phrase  145; also Toni. xiii. 551, 552, 560,' young people,' including both sexes.  xxxiii. 1105, 111.2.  In proof also
So it is rendered by Eichhorn: Es  that the custom prevailed among the
sttirtze Oiber den jungen Leuten zu-  Heathen, see Diod. Sic. Lib. i. p. 3,
sainmen.                               c. 3, respecting the Egyptians; Lib.
20. Thesn Job arose.  The phrase  xvii. respecting the Persians; Quin.
to arise, in thle Scliptures is often  Curt. iii. 11; IIerod. Lib. iii. in
used in the sense of beginning to do  Thalia, Lib. viii. in -Urania, where he
any thing.  It does not necessarily  speaks of the Persians.  So Plutarch
imply that the person had been pre-  in his life of Antony, speaking of the
viously sitting. See 2 Sam. xiii. 31.  deep grief of Cleopatra, says, rrotsd1T.lbd rent his mantle.  The word  Tiuaitoro; zrrsovSen'oa cmr. Tlus
here rendered mantle (5b'.) means  Herodian, Lib. i.:   ac   e
an  upper or outer garment  The  eao-z'ra.  So Statius in Glaucum:
dress of Orientals consists principally  Tu modo fusus humi, lucem aversaris iniquamn,
of an under garrment or tounic-iot  Nnec torvus pariter vestes, et pectora rumpis.
materially  differing  fiom  the shirt  So Virgil
withl us-except tihat the sleeves are  Tune        as humeris abscindele vestem,
wih e p ht sevs ar.   Auxilioque vocare Deos, et tendere palmas.
wider, and under this large and loose      lE.. v. 685
pantailoons. Niebulhr, Reisebescreib.  Demittunt mentes; it scissa veste Latnus,
i. 17.  Over these gaments they  Congugis attonitus fatis, utbisqc rucina.
~. 157. Oqer these gatrments they                AEn. xii. 609
often throw a full and flowing man-  So Juvenal, Sat. x:
tie or robe.  This is made without                ut primos edere planctus
sleeves; it reaches down  to  the  Cassandra inciperet, scissaquePolyxenapalla.
ankles; and when  they  walk  or  Numerous other quotations fiom the
exercise it is bound around the mid-  classic writers, as well as from  the
die withl a girdle or sash.  W7hen  Jewish  wrilings, may be seen  in
they labor it is usually laid aside.  Ugolin's  Sacerdotium   Hebriacum,
The robe here referred to was worn  cap. vi. Tllhesau. Antiq. Sacrar. Tom.
sometimes by women, 2 Sam. xiii.  xiii. p. 550, seq.  IT  ind shaved his
16; by men of birtli and rank, and  head.  This was also a  common
by kings, 1 Sam. xv. 27, xviii. 4, xxiv   mode of expressing great sorrow.
5, 12; by priests, 1 Sam. xxviii. 14,  Sometimes it was done by formally
anld especially by thle High Priest  cutting  off the hair of the head
tunder the ephod, Ex. xxviii. 31. See  sometimes by plucking it violently
Braun de vest. Sacerd. ii 5. Schro,-  out by the roots, and sometimes also
der de vest. mulier. Heb. p. 267;  the beard was plucked out, or cut off.
Hllanrtmann Hielbrlerin, iii. p. 512, and  The idea seems to have been that
Thesau  Antiq. Sacra. by Ugolin,  mourners should divest themselves of
Torn. i 509, iii. 74, iv. 504, viii. 90,  that which was usually deemed most
1000, xii; 788, xiii. 306.  Comp.  ornamental. Comp. Jer. vii. 29  Isa.
Notes on Matth. v 40, and Ni'ebuhr,  vii. 20.  Lucian says that the Egypas quoted  above.  The custom  of tians expressed their grief by cutting
rending the garment as an expression   off their hair on the death of their
of grief prevailed not only among  god Apis, and the Syrians in  the
the Jews but also among the Greeks  same manner at the death of Adonis.
and Ronlans. Livy i. 13. Suetonius,  Olympiodorus remarks on this pasin Jul. Cecs. 33.  It prevailed also  sage, that the people among whom
among the Persians. Curtius, B. x. c.  long hair was regarded as an orna5, ~ 17.  See Christian Boldich, in  ment, cut it off in times of mourning;
Thesau. Antiq. Sacnra. Tom. xii. n. but those who commonly wore short




CHAPTER I.                              23
21 And said, Naked a" came I  LORD b gave, and the LonRD  hath
out of my mother's womb, and  taken  away;  blessed c be  the
naked shall I return thither: The  name of the LORD.
a 1 Ti. 6. 7.   b La. 3. 38.               c Ps. 89. 38, 52.
hair, suffered it oni such occasions to  iT And fell down upon the ground. So
grow long. See Rosenm(Aller, Mor-  Joshua in a time of great calamity
genland, in loc. A full description  prostrated himself upon the earth
of the customs of the Hebrews in  and worshipped, Josh. vii. 6.-The
times of mourning, and particularly  Orientals were then in the habit, as
of the custom  of plucking out the  they are now, of prostrating themhair, may be seen in Martin Geier, selves on the ground as an act of
de Hebrnorumn  Luctu, especially in  homage. Job seems to have done
ch. viii. Thesau. Antiq. Sacra. xxxiii. this partly as alln expression of grief,
p. 147, seq.-The meaning here is, and partly as an act of devotionthat Job was filled with excessive  solemnly bowing before God in the
grief, and that he expressed  that time of his great trial.  T1 and wor.
grief in the manner that was comr- shipped.  Worshipped God. HIe remon in his day. Nature demands  signed himself to his will. A pious
that there should be some external  man has nowhere else to go in trial;
expression of sorrow; and religion  and lie will desire to go nowhere
does not forbid it. He pays a tribute to  else than to the God who has afthe nature with which God has en-  flicted him.
dowed him who gives an appropriate    21. dnd said, J\raked came I out.
expression to sorrow; he wars against That is, destitute of property, for so
that nature who attempts to remove, the  connexion   demands. Comp.
fiom his countenance, conversation,  1 Tim. vi. 7: " For we brought
dress, and dwelling, every thing that nothing  into  this world, and  it
is indicative of the sorrows of his  is certain  we  can  carry  nothing
soul in a time of calamity. Jesus  out."   A  similar expression  also
wept at the grave of Lazarus; and  occurs in  Pliny, Hominem  natureligion is not designed to make the  ra tantum  nudam. Nat. His. Proem.
heart insensible or incapable of grief. L. vii. Job felt that he was stripped
Piety, like every kind of virtue, al-  of all, and that he must leave the
ways increases the susceptibility of world as destitute'as he entered it.
the soul to suffering.  Philosophy  ~T My mother's womb. The earthand sin destroy sensibility; but reli-  the universal mother.  That he region deepens it. Philosophy does it fers to the earth is apparent, because
on principle-for its great object is to  he speaks of returning thither again.
render the heart dead to all sensibility; sin produces the same effect                    T: 
naturally. The drunkard, the licen-  to the house of burial.  The earth is
often called the mother of mankind.
tious man, and the man of avarice,
are incapable of being affected by the  See Cic. de Nat. Deor. ii. 26. Comp.
tender scenes of life. Guilt has pa-  Ps. cxxxix. 15. Dr.Good remarks, that
ralyzed their feelings and rendered  "the orogn  of all things from  the
them dead. But religion allows men  earth introduced, at a ery early pe
to feel, and then shows its power in  riod of the world, the superstitious
sustaining the soul, and il imparting  uworship of the earth, under the title
Its consolations to the heart that is  of Dameter, or the ]other-goddess, a
broken and sad. It comes to dry up  Chaldee term, probahly common to
the tears of the mourner, not to for- Idumea at the time of the existence
bid those tears to flow; to pour the  of Job himself.  It is hence the
balm of consolation into the heart, not Greeks derive their z/,Ir 7t o (Deto teach the heart to be  lnfeeling. meter), or as they occasionally wrote




24                                - JOB.
22 In   all this Job sinned not, I nor' charged God foolishly.
a c. 2. 10.                     1 or, attibutted folly to God.
it Fql1,raqp (Ge-meter), or mother  Sabeanis?  Why did he not blame
earth, to  whom  they  appropriated  the Chaldeans?   Why did he not
annually  two religious festivals of curse the tempest and the storm.
extraordinary pomp and solemnity.  Why did he not blame Lhis sons foi
Thus Lucretius says,                   exposing themselves?  VWhy not sus"Linquitur,  ut merito matemrum n     mpect the malice of Satan? Why not
adlepta                   n      suggest that the calamity was to be
Terra sit, e terra quoniam  sunt cuncta  traced to bad fortune, to ill-luck, or
creata.               v. 793.   to an evil administration of human
W  hence justly EanTH    affairs?  None of these things ocClaims the dear name of mother., since alone  curred to Job.  He traced the renmoFlowed from  herself whatecer the sight val] of his property and his loss of
children at once to God, and found
For a full account of the views of the  consolation in the belief that an inancients in regard to the ma rriage  telligent and  holy  Sovereign  pre(iedog yattso) of the' heaven' and the  sided over his affairs, and that lihe'earth,' from which union all things  had  removed only what he gave.
were supposed to proceed, see Cren-  IT Blessed be the nlame of the LORDo.
zer's Symbolik und Mythologie der  That is, blessed be JEHOVAHw —the
alt. V1lk.   Erst. Theil, p. 26, fg.  name of any one in Hebrew  being
T.dSnd naked. Stripped of all, I shall  often used to denote the person   hillcgo to the comnmon mother of the  self.  The Syriac, Arabic, and some
race.  This is exceedingly beautiful  MSS. of the LXX  here add, "for
language; and in the mouth of Job  ever."'-" Here," says Schmid, " the
it was expressive of the most subrois-  contrast is observable between the
sive piety.  It is not the language of object of Satan, wv'hich was to induce
complaint; but was in him connected  Job to renounce God, and the result
with the deep feeling that the loss of of the temptation, which was to lead
his property was to be traced to God,  Job to bless God."  Thlus far Satan
and that he had a right to do as he  had been foiled, and Job had sushad done. ~IT ie Lord gave.  Heb.  tained  the shock of the  calamity,
JEsnOVAI.  He had nothing when he  and showed that he did not serve
came into the world, and all that he  God on account of the benefits which
had obtained had been by the good  he haid received fiom him.
providence of God.  As he gave it,    22. Izo allthis.  In all his feelings
lie had a right to remove it.  Such  and  expressions on this occasion.
was the feeling of Job, and such is the  ~T Job sinned not.  He expressed just
true language of submission every-  the feelings, and manifested just the
where.  He who has a proper view   submission  which he ought to do.
of what he possesses will feel that it  If J.ror clharged God foolishly. Mlarg.
is all to be traced to God, and that.ltribotted  folly  to  God.   Vulg.
he has a right to reniove it when lie  "; Neither did he speak any foolish
pleases.  ~[ Snd the Lord hath taken  thing against God." The LXX render
away.  It is not by accident; it is  it, "l and he did not impute [or give,
not the result of hap-hazard; it is not  i'Yosz'v] folly  (crcpoon'11,') [indiscreto be traced to storms and winds and  tion, Thomvson] to God."  Good renthe bad passions of men.  It is the  ders this, " nor vented  a murmur
result of intelligent design, and who-  against God;" and remarks that the
ever has been the agent or instru-  literal rendering would  be, " nor
ment in it, it is to be referred to the  vented FROTH against God." Tindal
overruling providence of God. Why  renders it, "nor murmured foolishly
did not Job vent his wrath on the  against God."  The Hebrew  word




CHAPTER 1.                              25
rtrl is derived from the obsolete  to walk it no more; to breathe his
root 7rt1, t phacil, to spit             o long-though we should be
hence to be insipid, tasteless, not permitted to inhale it no more; to
seasoned.   The  noun, therefore, look upon his sun and moon, and
means properly that which is spit stars so long-though we should be
out; then that which is insipid or permitted to walk by their liflt no
tasteless; and then folly. Wit and  more; to enjoy the society of the
wisdom  are represented by Oriental friends whom  lie has given us so
writers as pungent and seasoned. long —though we should enjoy that
Comp. the  expression  among tie  society no longer. A temporary gift
Greeks of "Attic salt," meaning wit maybe removed at the pleasure of
ir wisdom.  The word folly in the  the giver, and we hold all our cornScriptures often means wickedness, forts at the mere good pleasure of
for this is supreme folly. HIere it has  God. (4.) We see the nature of true
thli. sense, and means that Job did  resignation. It is not because we
not say any thing wrongr. Satan was  can always see the reason why we
disappointed, and had borne a fdse  are afflicted; it consists in bowing to
accusation before God. He did not the will of a holy and intelligent
c arge God foolishly, and lie did not God, and in the feeling that lie has a
curse him to his face.             I 7zight to remove what lie has given
From this instructive narrative of us. It is his; and may be taken
the manner in which Job received  away when lie pleases. It may be,
afflictions, we may learn, (1.) Tlat  and should be yielded, without af
true piety will bear the remnoval of murmur-and to do this because God
property and friends without mur-  wills it, is true resignation.  (5.) We
touring. Religion is not based on  see the true source of comfort in
such things, and their removal can-  trials. It is not in the belief that
not shake it. It is founded deeper  things are regulated by chance and
in the soul, and mere external chang-  hap-hazard; or even that they are
es cannot destroy it.  (2.) When we  controlled  by physical laws. We
are afflicted, we should not vent our  may havethe clearest philosophical
wrath on winds and waves; on the  view of the mode in which tempests
Flaud and perfidy of our fellow-men; sweep away property, or the pestian embarrassments and changes in  lence our friends; we may underthe commercial world; on the pesti-  stand the laws by which all this is
lence and the storm. Any or all of done, but this affords no consolation.
these may be employed as instru-  It is only when we perceive an innents in taking away our property  telligent Being presiding over these
or our friends, but we should trace  events, and see that they are the rethe  calamity  ultimately to  God. sult of plan and intention on his
Storms and winds and waves, ma-  part, that we can find comfort in
Iignant spirits and our fellow'-men, trial. What satisfaction is it for me
do no more than God permits. They  to undelstand the law by which fire
are all restrained and kept within  burns when my property is swept
proper limits. They are not directed  away; pr to know how disease acts
by chance, but they are under the  on the human frame when illy child
control of an intelligent Being, and  dies; or how the plague produces its
are the wise appointment of a holy  effects on the body when friend after
God. (3) God has a right to renlove  friend is laid in the grave?  This is
our comforts. He gave them-not Philosophy; and this is the consolato be our permanent inheritance, but tion which this world furnishes.  I
to be withdrawn when he pleases.  want some higher consolation than
It is a proof of goodness that we have  that which results fiom  the knowbeen permitted to tread his earth so  ledge of unconscious laws. I want'ong —though we should be allowed  to harve the assurance t iat it is the




26                             1         JOB.
result of intelligent design, and that  sibilities, and chills the soul; but it
this design is connected with a bene-  does not give consolation. It is only
volent end-and that I find only in  confidence in God; a feeling that he
religion.  (6) We see the power of  is right; and a profound and holy
religion in sustaining in the time of  acquiescence  in his will, that can
trial. How calm and submissive was  produce support in trials like these.
this holy man! How  peacefil and  This we may have as well as Job;
resigned!  Nothing else but piety  and this is indispensable in a world
could have done this.  Philosophy  so full of calamity  and sorrow  Is
blunts the feelings, paralj zes the sen-  this is.
CHAPTER IH.
ANALYSIS OF THE CHAPTER.
The second trial of Job. The day returns when the sons of God come to present thealselves
before God, ver. 1.-JEHOVAH inquires of Satan whence he came, and particularly whether he
had attentively considered the case of Job, and that he held fast his integrity notwithstanding,his afflictions, vs. 2, 3.-Satan answers, that it was because he had not been afflicted enough;
that if he was subjected to bodily sufferings he would curse JEHOVAH to his face, vs. 4, 5.God consents that Job should be subjected to a second trial, only on the condition that his life
should be spared, ver. 6.-Job's sore affliction, vs. 7, 8.-His wife conjures him to curse God
and die, ver, 9.-Job's stern rebuke of his wife, and calm submission to God, ver. 10.-The visit
of his three friends to condole with him, and heir amazement at the extent of his sufferings,
vs. 11-13.
AGAIN  a there was a day when  LORD, and said, From  going  to
the  sons of God  came  to  and  fro  in the earth, and  from
present themselves  before  the  walking up and down in it.
LORD,  and  Satan   came  also             3 And  the  LORD  said  unto
among them  to present himself  Satan, Hast thou considered my
before the LORD.                        servant Job, that there is none
2  And  the  LORD  said unto  like him  in the earth, a perfect
Satan,  From   whence   comest  and  an  upright man, one  that
thou?  And Satan answered the  feareth God, and escheweth evil?
a c. 1. 6, &c,
1. dgain there was a day, 4c. See  fore the LORD. This does not occLt'
Notes, ch. i. 6. These seasons are  in the former statement in ch. i. 6.
represented as periodical, when the  It here means that he came before
angels came, as it were, to make re-  the Lord after he had had permission
port to God of what they had observ-  to afflict Job.  The Chaldee renders
ed and done.  The Chaldee renders  it " that he might stand in judgment
this, "And there was a day of the  (M';.~=) before the Lord."
great judgment (R; H'-  S    ~i8), a day   2. And the Lord said unto Satan, 2 c.
See Notes on ch. i. 7.
of the remission of sins (0'~  ti' 
3. Hast thou considered. Notes ch.
~R~ti' ),  and there came bands (?.)    8.  I That there is none like him in
of angels.'';T To present himself be-  the earth. The same addition is made




CHAPTER IL.                                  27
and still he holdeth  fast his in-         4 And  Satan  answered  the
tegrity, b although thou  movedst  LORD, and said, Skin, for skin;
tme against him, to' destroy him   yea, all that a man hath will he
without cause.                          give b for his life.
a c. 27.5,6. Ps. 26.1.41.12. 1 swrallow him up.      b Matt. 6. 25.
iere by the Septuagint which occurs  To all the gods his constant vows Were paid;
in cl. i. 1. See Notes on that verse.  Sure tlouh he wars for Troy le claims our. dl4lnd still he holdeth fast his integ-  Fate wills not this -       POPE.
rity  Notwithstanding all the efforts
made to show that his piety was the    4. Skin -for skin.  This is a proresult of mere selfishness. The word  verbial expression, whose origin  is
integrity lhere ~()~    means pc~- lunknown, nor is its meaning as a
fection; another forum  of the  word  prOscrb entirely clear.  The general
lwhich is rendered " perfect" in cl. i.  sense of the passage here is plain, for
1.  S:ee Notes on tl-lat verse.  IT  1-  it is immediately explained that a man
thleough  thou novedsat ese.   The word  would give every thing which he had
to save his life; and the idea here i6,
redeed  ovedst"  (   means  that if Job  was so afflicted in his
to incite, to impel,  to urge, to irritate  bdy tat he was like  to
against any one. Josh. xv. 18. Judg...   e. 14 2 CJo   xvii 2 *     Sm n         would give up  all his religion in
i. 14  Z Chron xviii. 2. 1 Sam. xsvi.
19. Jer. Cliii 3   i. The LXXi  xxvi.  order to purchase life.  His religion,
th.is. inapeculiar maner, render.which had borne the comparatively
lthis  in  a peculiar (anner,  " And  trifling test before applied to it, would
thou hast ordered  (l:'ag)  hi. s. rop-  not bear the severer trial if his life
elrty to be destroyed in vain"
erty  to  be  destroyed  in  vain "  was endangered.  In  regard to the
(rYtaze)Tsis), i. e. without accomplishag~ the purpose intended.  IT eplish-  proverb itself, a great variety of exlng thle purpose intended.  IT To deht~oy  ~int..T wor~d Todl~ sed  planations has been given.  The ancient versions throw  no light on it.
(from.n    ) means properly to swal-  The Vulgate renders it, Pellecn pro
low, to devour, with  the idea of pelle. The LXX, zfte,'ecr',z1ri'2osaeagerness or greediness.  It is then    ogs-skinl for, or instead  of, skin.
uased in the sense of to consume, or  The  Chaldee renders it,  member
destroy.  Comp. Job xx. 18. Prov.  for member'                L S        X!i. 12. Num. xvi. 30. Ps. lxix. 16. In  ad                      at
t.]  margin IT Without    " swallow  sand the au thor of that paraphrase
the margin it is rendered " swallow
le    v up." r    it c is rendered    seems to have supposed that it means
him up." ~   Without    cause. 5hithout.
up.'    use.   itho      that a man would give the members
any sufficient reason. The cause as-  of his body or his limbs to preserve
of his body or his limbs to preserve
signed by Satan  (cll.i.  9-11) was,  his life.  Parhust  endersit
I  his life.  Parkhurst renders it, " skin
that the piety of Job was selfish, and  after skin," meaning,
that if God should remove his pos-                             as he explains
sessions, he would show that he had  it, that a man may bear to part with
notusess reI ons ne  woulGd s ay  n    all that lie has, and even to have his
no true religion. God says now that  a
it* was demgonstd 1ht t* heretha at  skin, as it were, stripped off again
it was detnonstrated that there was
t weason donrat   tat thetre as  and again, provided only that his life
no reason for haviso  made ihe trgal.  is safe. Noyes supposes that it means
The result had shown that the charge  tat any man will give the skin or.. a.hti   that any man will give the skin or
was unfounded, ad that hiw s spiety  life of another, whether animal or
still remlalned,thlugh- - he was stripped
still reniained, thoug' hewasstrp     man, to save his own; and that Job
of all that he had.  This passage  mgeu to save his own; and tlat Jof
gave up all, without complaint, fri-n
may remind us of the speech of Nep-  the selfish fear of exposing his own
naoro  Eneas TIliad   297   the selfish fear of exposing his own
tune in fr of eas  lad.  7:  life to danger.  Dr. Good remarks on
And can ye see this righteous chief atone  the passage, that the skins or spoils
With guiltless blood for vices not his own?    of beasts, in the rude and early ages




28                                   01JOB.
of man, were tile most valuable prop- I  Skin for skin; the skin not only of
elty lie could acquire, and that for i flocks, but even of ]his sons will lie
which he most fiequently combated. give, in order to save his own.' This
Thus Lucretius says,                    view  also is adopted  by  Uinbreit.
That is, his religion was supremely
CT igipelles,'une aru    t p,   selfish.  The  loss of property and
Exercent hominum vitain belloque fatigant.   even of children he could bear, prov. 1422.   vided his person was untouched. HIis
Then mant for ins coyntendledl  puitple o"w,  own health,  and life; his owr skin
And gold, forever plunge hlim into wvarJ 
Adtgeldfiver a ln tand body  were dearer to him  tlltan
In various parts of the book of Job, any thling else.  Other men would
however, Dr. Good  remarks, tle  ihave been  afflicted by the loss of
word skain imports the person of a  children and property.  But Job was
man generally as well as his p)roperty, willing to part with any or all of
the whole living body which it en-, these, provided lie himself was safe.
velopes, as in cli. xviii. 13, xix. 26. Rosenotiller supposes that the word
"It is," saysllie, " upon the double  skin here is used forlhe whole body 
meaning of the same term, and the  and  says that the sense is, that lie
play which is 1here given to it, by  would give~ the body of another for
employing  tile term  first in  one  his own, as in  Ex. xxi 23. "The
sense and then in the other, that the  meaning of this proverbial formula,'
gist of thie proverb, as of a thousand  says lie, "' is, that any one would reothers similarly constructed, depends.  deemn  his own safety by the skin of' Skin  for skin' is in this view, in  others; that is, not only by thie skins
plain English,' property for person,' or lives of oxen, camels, servants,
or' the skin formining property for the  but even  of  his own  children."
skin forming person.' "  See a some-  Sciultens supposes it means that a
what similar view presented by Cal- Iman would submit to any sufferings
laway, in Bush's Illustrations, inloco.  in order to save his life; tihat he
The editor of the  Pictorial Bible  would be willing to be flayed alive;
coincides mainly with this view, and  to be repeatedly excoriated; to have,
supposes tha.t the reference is to the  so to speak, one skin stripped off aftine when trade was conducted by  ter another, if lie might save his own
barter, and whlen the skins of ani-  life.  According to tills, the idea is,
mals, being a most fiequent and val-  that tile loss of life was the great cauable commiodity, were used to rep-  lamity to be feared, and that a man
resent property.  Tributes, ransoms,  would give any thing in order to save
&c., lie observes, were paid in skins.  it. Umnbreit says, " there is nothing sc
According to this, it means that a  valuable to a man that le will not exman would give; skinr upon skin;' that change it-one thing for another
is, would pile one piece of property  one outward good for another, skin.
upon another, and give  ell that lie for skin.  But life, the inward good,
had, in order to save his life.  It re-  is to hinm of no value that can be esfers to tile necessity of subniitting to  timated.  Tlhat lie will give for noone great evil rather than incur a  thing'; and much more, lie will off'er
greater, answering to the Turkish  every thing for that." Another soluproverb, " WVe must give our beards  tion is offered in the Biblische Unter.
to save our heads." According to Ge-  suchungen. ii. Th s. 88. " Before the
senitus, it means " life for life." Dru-  use of gold, traffic was conducted
sins explains it as meaning, that he  chiefly by barter.  Men exchanged
would give the skin of others, as of what was valuable 1o themselves fob
his sons, to save his own; that is,  what otfhers had whichl they wanted.
that lie was unmoved so long as his  Those who hulnted wild beasts wouldI
own skin or life was safe. The salec  bring their skins to market, and would
view is given by Ephrem the Syriaen.  exchange theml for bows acnd arrows




CH APTERI   IIo.9
5 But put forth  thine  hand   flesh, and he will cuase thee to
now, and touch his bone and his  thy face.
Since these traffickers were exposed  are not necessarily trle.  Inspiration
to the danger of being robbed, they  is concerned only inl securing the e:often took  with  them  those  who  act r-ecord of  what is said, not in af'
were armed, who agreed to defend  firmiin,   that all that is said is true,
tlhem on condition that they should  W~Ve shall have fi'equent occasion to
have a part of the skins whieh they  illustrate this sentiment in other portook, and in this -way they purchased  tions of the book.  In regard to the
their property and life." That is, they  sentiment here expressed, however,
gave the skins of animals for the  it is in general true.  Men will sursafety of their own; all that they  render their property, their houses,
had they would surrender, in order  and lands, and gold, to save their
that their lives might be saved. See  lives.  Many, too, would see their
lRosenmailler's  Viorgenland, izn loc.  fi'ends perish, in  order that they
None of these solutions appear to me  might be saved. It is not universally
perfectly  satisfactory, and the pro-  true, however.  It is possible to converb is involved in perplexity still.  ceive that a man might so love his
It seems to refer to some kind of bar-  property as to subinit to any torture,
ter or exchange, and to mean that a  even endangering life, ra/ther than
man would give up one thing for an-  surrender it.  MIany, too, if endanother; or one piece of property of  gered by shipwreck, would give up a
less value in order to save a greater;  plank in order to save their wives or
and that in like manner he would be  children, at the risk oftheir own lives.
willing to surrn ender every thinge, in  M'/any will give  their lives rather
order that his life, the most valuable  than  surrender thleir liberty; and
object, might be preserved.  But the  many would (lie rather than abandon
exact meaning of the proverb, I sus-  their principles.  Such were the nopect, has not yet been perceived.  ble Christian martyrs;. and such a
I[ Yea, all that a mafn hath.  This is  man was Job.  Satan urged that if
evidently designed to express  the  his life were made  wretched, lihe
same thing as the proverb,, skin for  would abandon his integrity, and
slin," or to furnisll an illustration of  show  tlhat his professed piety was
that. The meaning is plain. A man  selfish, and his rieligion false and hol
is willing to surrender all that lie has,  low.  The Syriac and Arabic add,
in order to preserve his life. He will  "' that he may be safe."
part with property and fiiends, in or-    5. But put forth thine hand now.
der that he may be kept alive.  If a  Satan felt that he had no power to afman therefore is to be reached in the  flict Job without permission. Maligmost tender and vital part; if any  nant as he was, he knew  that God
thing is to be done that shall truly  only could subject the holy man to this
reveal his character, his life must be  trial-another proof that Satan is unput in danger, and his true character  der the control of the Almighty, and
will then be revealed.  The object  acts only as he is permitted to act in
of Satan is to say, that a test had not I tempting and trying the good. J~./d
been applied to Job of sufficient se-  touch his bone. See Note on ch. i. 11.
v-':.y to show what he really was.  Afflict his body so as to endanger his
What he had lost was a mere trifle  life. The words " bone" and "flesh"
compared with what would be if lie  denote the whole body.  The idea
was subjected to severe bodily suffer-  was, that the whole body should be
ings, so that his life would be in peril.  subjected to severe pain.  ~IT.YAd he
It is to be remembered that these are  will curse thee to thyi face. Notes on
the words of Satan, and thlat tihey  ch i. 11.




30                               JOB.
6 And  the  LORD  said  unto  the presence of the LORI), and
Satan, Behold, he is in  thine  smote Job with sore boils from
hand;'but save his life.            the  sole  of his foot unto  his
7 So went Satan forth from   crown.
1 or, only.
6. Behold, he is in thine hand. He  potsherd to scrape himself with, ch.
is at thy disposal.  See ch. i. 12, ii. 8; such as to make hisnightsrestM'Iargin.  I[ But save his life. Marg.  less, and full of tossings to and fio,
Only. This was to be the only limit-  and to clothe his flesh with clods of
ation.  It would seem  that he had  dust, and with worms, and to break
the power to make any selection of his flesh, or to constitute a running
disease, and to afflict him  in any  sore or ulcer, ch. vii. 4, 5; such as
manner, provided it did not terminate  to make him  bite his flesh for pain,
ifatally.  The keen sorrows which  ch. xiii. 14, and to snake him like a
Job afterwards endured showed. the  rotten thing, or a garment that is
-: alignancy of the Tempter; evinced  moth-eaten, ch. xiii. 28; such that
his ingenuity in inflicting pain, and  his face was foul with weeping, ch.
his knowledge of what the human  xvi. 16, and such as to fill him  with
frame could be made to bear.         wrinkles, and to make his flesh lean,
7. So went Satan forth.  Ch. i. 12. ch. xvi. 8; such as to make his
~.nd smote Job witl, sore boils. The  breath corrupt, ch. xvii. 1, and his
English word boil denotes the well bones cleave to his skin, ch. xix. 20,
known tumor upon the flesh, accom-  26; such as to pierce his bones with
panied with severe inflammation, a  pain in the night, ch. xxx. 17, and to
sore angry swelling. Webster. The  make his skin black, and to burn up
Hebrew word, however, is in the  his bones with heat, ch. xxx. 30. It
singular numbher ~(),  and should  has been commonly supposed that
have been so rendered in our trans-the disease of Job was a species of
lation. Dr. Good renders it "a burn-  black leprosy commonly called Eleing ulceration."   The Vulgate trans-  phantiasis, which prevails much in
lates it, ulcere pessimo. Te Septua-  Egypt.  This disease received its
gint,  1c).Ese ZroSo-wioh aTfoul ulcer. name from  i1i)Dag, an elephant, from
IThe Herew  word           means a  the swelling produced by it, causing
The Hebrew  word TIM'dr.  means a
a resemblance to that animal in the
burning sore, an inflamel ulcer, a  limhs; or hecause it rendered the
bile. Gesenius. It is derived from
skin like that of the elephant, sca-::  shdhhdn, an obsolete root, re-  breous and dark colored. It is called
tained in Arabic, and meaning to be  by the Arabs judhadm  (Dr. Good),
hot or inflamed.  It'is translated bile  and is said to produce in the counteor boil, in Ex. ix. 9, 10, 11, Lev. xiii.  nance a grim, distorted, and lion-like
18, 2 Kings xx. 7, Isa. xxxviii. 21  set of features, and hence has been
(see Notes on that place), Lev. xiii.  called  by  some Leontiasis.  It is
19, 20, Job ii. 7; and botch, Dent.  known as the black leprosy, to distinxxviii. 27, 35. The word does not guish it from a more common disoroccur elsewhere in the Scriptures.  der called white leprosy-an affection
In Deut. xxviii. 27, it means " the  which the Greeks call Leuce, or
botch of Egypt," some species of lep-  whiteness. The disease of Job seems
rosy, undoubtedly, which prevailed  to have been a universal ulcer; prothere.  In regard to'thle disease of ducing an eruption over his entire
Joh, we may learn some of its char-  person, and attended with violent
acteristics, not only from  the usual  pain, and constant restlessness.  A
meaning of the word, but from  the  universal bile oir groups of biles over
circumstances mentioned in the book  the body would accord with the acitself. It was such that he took a  count of the disease in the varioun




CHAPTER II.                                31
8 And he took him a potsherd         9 Then  said  his wife  unto
to scrape himself withal; and he  him, Dost thou still retain thine
sat down among the ashes.a           integrity? curse God, and die.
a Matt. 11. 21.
parts of the book. In the elephanti-  scrape himself withal.  The word
asis the skin is covered with incrust-  here used  (1'1) has the sense of
ations like those of an elephant. It  grating, scraping, sawing; or to
is a chronic and contagious disease,  serape or rasp with an edged tool.
marked by a thickening of the legs,  The same word identically, as to letwith a loss of hIair and feeling, a  ters, is used at present among the
swelling of the face, and a hoarse  Arabs; meaning to rasp or scrape
nasal voice.  It affects the whole  with any kind of' tool. The idea here
body; the bones as well as the skin  seems to be, that Job took the pieces
are covered with spots and tumors, o f broken pottery  that he found
at first red, but afterwards bla;lck.  among the ashes to scrape himself
Coxe, Ency. Webster. It should be  with.  IT.nd Ahe sat down amlong the
added that the leprosy in all its forms  ashes.  On the expressions of grief
was regarded as contagious, and of among the ancients, see Notes on ch.
course involved the necessity of a  i. 20. The general ideas of mournseparation fiom society; and all the  ing among the nations of antiquity
circumstances attending this calamity  seem  to have been, to strip off' all
were such as deeply to humble a man  their ornaments; to put on the coarsof the former rank and dignity of est apparel, and to place themselves
Job.                                  in the most humiliating positions.
8..snd he took him a potshierd. The  To sit on the ground (see Note on
word here used (ivyr)i neans a frag-  Isa. iii. 26), or on a heap of ashes, or
ment of a broken vessel. See Notes a pile of cinders, was a common
on Isa. xlv. 9. The LXX  render it  mode  of expressing sorrow.  See
or'taoso-a shlell.  One object of Note on  Isa. lviii. 5. To  wear
taking this was to remove from  his  sackcloth, to shave their heads and
body the filth accumulated by the  tleir beards, and to abstain fiom
universal ulcer, comp  chl. vii. 4, 5;  pleasant food and from  all cheerful
and another design probably was, to  society, and to utter loud and long
indicate the greatness of his calamity  exclamations or shrieks, was also a
and sorrow.  The ancients were ac-  common mode of indicating grief.
customed to show their grief by sig-  The Vulgate renders this sedens in
nificant external actions (comp. Notes  sterquciino,'sitting on a lung)sil!.
on cll. i. 20), and nsothing could more  The LXX, " and he took a shell to
strongly denote the greatness of the  scrape of the ichor (ioya), the sacalarnity, than for a man of wealth,  nies, or filth produced by a running
honor, and distinction, to sit down in  ulcer, and sat upon the ashes out oJ
the ashes, to take a piece of broken  the city," implying that his grief was
earthen-ware, and begin to scrmipe  so excessive that he left the city and
his body covered over with undress- Iis friends, and went out to weep
ed and most painful sores.  It does  alone.
not appear that any thing was done    9. Then said his adwife unto him.
to heal him, or any kindness shown  Some remarkable additions are made
In tleking care of his dieseae.  It by the ancient versions to this paswould seem that he was at once sep-sage. The Chaldee  renders it, and
arated from his home, as a man whom   Dinah (n"..), his wife, said to him."
none would venture to approach, and  The author of that paraphrase seems
was doomed to endure his suffering  to have supposed that Job lived in
without sympathyfirom others. ~T To  the time of Jacob, and had married




32                               -JOB.
his daughter Dinah. Gen. xxx. 21.  be placed in the Septuagint.  Thero
Drusius says, that this was the opin-  is not the slightest evidence that tlis
ion  of the Hebrews, and quotes a  was ever in the Hebrew text.  It is
declaration from  the Gemara to this  not wholly unnatural, and as an ex
effect: "Job lived in tile days of Ja-  ercise of the filncy is not without incob, and was born when the children  genuity and plausibility, and Net thle
of Israel went down into Egypt; and  simple but abrupt statement in the
when they departed thence he died   Hebrew  seems best to accord with
Hle lived therefore 210 years, as long  n ature.  Thle evident distress of the
as they  were in Egypt."  This is  wife of Job, according to the whole
tuere tradition, but it shows the an-  narrative, is not so much that she
cient impression as to the tim!e when  was subjected to trials, and that she
Job lived.  The LXX  have intro-  was compelled to wander about wvithduced a remarkable passage here, of  out a home, as that Job should be so
which the following is a translation.  patient, and that lie did not yield to
4' After much time had elapsed, his  the temnptation.  ~T Dost thou still rewife said unto him, How  long wilt  tain- thine integrity    Notes ver. 3.
thou perse-vere, saying, Behold, I will  The question implies that, in  her
-wait a little longer, cherishing the  view, lie ought not to be expected to
hope of my recovery    Behold, the  manifest patience and resignation in
Jnemorial of thee  has disappeared  these circumstances. He had endured
fiorro the earth-those sons and daugh-  evils which showed that confidence
ters, the pangs and sorrows of my  ought not to be reposed in a God who
womb, for whom I toiled laboriously  would thus inflict them.  This is all
in viain.  Even  thou sittest among  that we -know  of the wife of Job.
loathsome worms, passing the night  Whether tllis was her general clharin the open air, whilst I, a wanderer  acter, or whether she yielded to the
and a drudge, from  place to place,  temptation of Satan and cursed God,
and fiom house to house, watch the  and thus heightened the sorrows of
sun till his going down, that I may  Job by her unexpected impropriety
rest fromn the toils and sorrows that  of conduct, is rnknown.  It is not
now  oppress me.  But speak some  conclusive evidence that her general
word towards the Lordl (ri;'rcra Cis  character wais bad ~ and it may be
ziirtolv) and die."  Whence this ad-  that the strength of her usual virtue
dition had its origin, it is impossible  and piety was overcome by accurnunow  to say.  Dr. Good says it is  lated calamities. She expressed, howfound in Theodotion, in the Svriac,  ever, the feelings of corrupt human
and the Arabic (in this he errs, for it  nature everywhere when sorely afis not in the Syriac and Arabic in  flicted. The suggestion will cross the
XValton's Polyglott), and in the Latin  mind, often with almnost irresistible
of St. Ambrose. Dathe suggests that  force, that a God who thus afflicts his
it was probably added by some per-  creatures is not worthy  of confison who thought it incredible that an  dence; and many a time a child of
angry woman could be content with  God is termpted to give venit to feelsaying so little as is ascribed in the  ings of rebellion and murmuring like
Hebrew to the wife of Job.  It may  thils, and to renounce all his religion.
have been originally written by some  ~t Curse God. See Notes on ch. i. 11.
one in the margin of his Bible by way  The Hebrew word is the same.  Dr.
of paraphrase, and the transcriher,  Good renders it, " And yet dost thou
seeing it there, may have supposed  hold filst thline  integrity, blessing
it was omitted accidentallyv from the  God and dying?"  Noyes translates
text, and so inserted it in the place  it, "Renounce God, and die."  Rowhere it now stands. It is one of the  sennfiller and Umbreit, " Bid faremany instances, at all events, which  well to God, and die."   Caistellio
show that implicit confidence is not to  renders it. " Give thanks to God and




CHAPTE:R, IL.                              33
10 But  he  said  unto  her,  God, and  shall we not receive
Thou speakest as one of the fool-  evil? In all this did not Job sill
ish women speaketh. What! shall  b with his lips.
a we receive good at the hand of           a Ja. 5. 10, 11.  b Ps. 39. 1.
die."  Trhe response of Job, howev-  being  regarded  as supreme folly.
er (ver. 10), shows that he under-  1 Sam. xxv. 25. 2 Sam. iii. 33. Ps.
stood her as exciting him  to reject,  xiv. 1, liii. 2. T'he Arabs still use
renounce, or curse God.  The sense  the word with the same compass of
is, that she regarded him as unwor-  signification. Gesenius.  The word
thy of confidence, and submission as  is here used in the sense of wicked;
unreasonable, and she wished Job to  and the idea is, that the sentiment
express this and be relieved from   which she uttered was impious, or
his misery.  Roberts supposes that  was such as were on the lips of the
this was a heathen sentiment, and  wicked. Sanctius supposes that there
says that nothing is more comnmon  is a reference here to Idumean fethan for the hleathen, under certain  males, who, like other women, reCircumstances, to curse their gods.  proached and cast away their gods, if
" That the oan who has naade expen-  they did not obtain what they asked
sive offerings to his deity, in hope of when they prayed to them.  Homer
gaining  some great  blessing, and  represents Achilles and Menelaus as
who  has been  disappointed, will  reprloaching the gods.  I1. i. 353,
pour out all.!his imprecations on the  iii. 365. See Rosenmiller, Morgengod whose good offices have (as he  land, in loc.  1T~ What! shall we rebelieves) been prevented by some  ceive good at thle hand of God. Havsuperior deity.  A mnan in reduced  ing received such abundant tokens of
circumstances savs,'Yes, yes, my  kindness from him, it was unreasongod has lost his eyes; they are put  able to complain when they were taout; he cannot look after my affairs.' ken away, and when he sent calam-'Yes,' said an extremely rich devo-  ity in tlleir stead. ~F dSndshallwe not
tee of the supreme god Siva, after  receive evil? Shall we not expect it?
he had lost his property,'Shall I  Shall we not be willing  to bear it
serve him any more? What! make  when it comes?  Shall we not have
offerings to him! No, no. He is the  sufficient confidence in him  to belowest of all gods' "  T.1.And die.  oieve that his dealings are ordered in
Probably she regarded God as astern  goodness and equity?  Shall we at
and  severe  Being, and  supposed  once lose all our confidence in our
that by indulging in blasphemy Job  great Benefactor the  moment he
would provoke him to cut him off at  takes away our comforts, and visits
once. She did not expect hir to lay  us w\ith pain? This is the true expreswicked hands on hinself.  She ex-  sion of piety.  It submits to all the
pected that God would at once in-  arrangements of God witlhout a murterpose and destroy him.  The sense  mur. It receives blessings with gratis, that nothing but death was to be  itude; it is resigned when calamities
expected, and the sooner he pro-  are sent in their place.  It esteems it
voked God to cut him off fiom  the  as a mere favor to be permitted to
land of the living, the better.      breathe the air which God has made,
10.is one oj tihe foolish, women  to look upon the light of his sun, to
speetketh. The word here rendered  tread upon his earth, to inhale the
fool.sh  (r,5-,  friom ~~),)  means  fiagrance of his flowers, and to enjoy
properly stupid or foolish, and then  the society of the fiiends whom  he
wicked, abandoned, impious —the  gives; and when lie takes one or all
idea of sin and folly being closely  away, it feels that he has taken oniy
connected in the Scriptures, or sin  what belongs to hlim, and withdraws




34M                              JJOB.
11 Now   when  Job's  three  every one from  his own place:
friends heard of all this evil that  Eliphaz the Temanite, " and Bilb
was come upon him, they came  dad the Shuhite, b and  Zophar
a Ge.36. 11. Jo. 49. 7.   b Ge. 25. 2.
a privilege to which we had no claim, right hand denotes the South. A Te
In addition to that, true piety feels  man is mentioned in Gen. xxxvi. 15.
that all claim  tob any blessing, if it as a son of Eliphaz, and grandson of
had ever existed, has been forfeited  Esau; but there is no certainty tL:at
by sin. VWhat right has a sinner to  the countrv received its name ftom
complain when God withdraws his  hitn, and if so, nothing can be deter
favor, and subjects him to suffering? mined fiom this about the time when
What claim  has he on God, that Elipliaz or Job lived. Eusebiusplaces
should make it wrong for Him to visit'lhlaeman in Arabia Petrra, five miles
him with calamity?                  fro'm Petra (see Notes on Isa. xvi. 1),
and says tllat there was a Roman gaTWherefore doth a living man complain,  
A man for the punishment of his sins?  rison there.  The Tefianites.ere
Lam. iii. 39.   celebrated for wisdom. "' Is wisdom
no more in Teman?"  Jer. xlix. 7.
~ In all tlhis did not Job sin with his  The country was distinguished also
fops. See Notes ch. i. 22. This re- for producing men ofstrength: "And
lark is made hlere perhaps in con-  thy mighty men, O Teman, shall be
trast with what occurred afterwards.  dismayed." Obad. 9. That this counlie subsequently did give utterance  try was a part of Idumea is apparent,
to improper sentiments, and was re-  not only from  the fact that Teman
bulked accordingly, but thus far what was a descendant of Esau, who setlhe ihad expressed was in accordance  tled there, but from several places in
with truth, and with the feelings of the Scriptures.  Thus in Ezek. xxv.
nost elevated piety.                  13, it is said, "I will also stretch out
II.  ow when> Job's thr.ee friends  mine hand upon Edom, and I will
heard.  It would seem from this that  make it desolate from  Teman  and
make it desolate from  Teman, and
these men were his particular friends.  they of Dedan  shall fall by the
~T They came every one Jfom his own             In Amos i. 
place.  His residence. This was the. 12 Teman is
mentioned as in! the vicinity of Bozresult of agreet togment or appointment  rah, at one time the capital of Idumea:
thus to meet together.'[ Eliphaz the  "But I will send a fire upon Teman,
Tentanite. This was the most promi-  which shall send    a fire alapon Teman
nent of his friends.  In the ensuing  rah.' see Noteson
discussion lie regularly takes the lead,.           isa.xxi.14. The
inhabitants of this country were disadvances the most important and im-  in
pressive considerations, and is fol-    guished in early times for wisdom
lowed and sustained by the others.  and particularly for that kind of wisThe LXX render this E),qa'  otes- a  dom which is expressed in close obserE-j  E.. kig. vation of men and manners, and the,femm   hLom)a  -' Eiphaz, the  king  course  of events, and which was
of the Themanites.' The Hebrew
does not intimate that he held any of-  expressed in proverbs.  Thus they
fice or rank. The word rendered  are mentioned in the book of Baruch,
lnee or rank. Tlhe words rendered iii. 23: " The merchants of Meran
Temannite (~.) is a patronymic  and ofTheman, the autlibrs of filbles.
from ]~" Tedmdn, meaning properly  and searchers out of understandingr,'
at the right hand, and then the Sostlt.  o /tv0o).6ymo  zax [).'zqrqtlraS'r/q
The Hebrew  geographers  are al-  i't,'(oeg.  J /nd Bildad the`Shuhite.
ways representedl as looking to the  The second speakler uniformly in the
East, and not towards the North, as  following argument. The LXX  renwe do; and hence, with them, the  der this, "Bildad the sovereign oftho




CHAPTER IT                                  35
the  Naamathite:  for they had  to  come" to mourn with  him,
made an  appointment together  and to comfort him.
a Ro. 12. 15.
Saucheans,"''avSr1ov lT;oa'vos. Shu   It is as follows: "AAnd the three
ah n~M  (meaning a pit) was the name  friends of Job heard of all the evil
ofa son of Abraham, by Keturab, and  which had cone upon him, and when
also of' an Arabian tribe, descended  they saw  the trees of his gardens
from him. Gen. xxv. 2. "' The country  (Chald. Paradise %nb'7D) that they
oftlie Shuhites,' saysGesenius, "was  were dried up, and the bread of his
not improbably the same with the-Ya.- support that it was turned into living
zcdac of Ptolemy, 5. 15, eastward of  lesh (-  -3n 
Batanca."  But the exact situation of          t        
M-'l),and the wine of his drink turned
tile Shuhites is unknown. It is difi-       nd                    tur
cult to determine the geography of into blood (Ur:.:. i    Fm..''; ]
the tribes of Arabia, as many of them.75;')."  Here is evidently the docare migratory and unsettled. It would  trine of transulbstantiation, the change
seem that Bildad did not reside very  of bread into flesh, and of wine into
far fi'om Eliphaz, for they made an  blood, and bears the marks of havagreement to go and visit Job. 1T.nd  ing been interpolated by some firiend
Zophar the JVamathite.  An inhab-  oftllePapacy. Butwwhenorby whom
itant of Naamah, whose situation is  it was done is unknowDn. Itis amost
unknown.  The LXX  render this,  stupid forgery.  The evident inten-' Zophar, king of the Minaians —llt-  tion of it was to sustain tile doctrine,al,,' qaoL2elt;S. A place by tle name  of transubstantiation, by the plea that
of Naamah is mentioned in Josh. it was found far back in the times of
xv. 41, as in the limits of the tribe of Job, and that it could not be regarded,
Judah.  But this was a considerable  therefore, as an absurdity.  To what
distance from the residence of Job,  extent it has ever'been used by the
and it is not probable that Zophar  advocates of that doctrine, I have no
was far fron thatrcegion.  Conjecture  means of ascertaining.  Its interpo-.
is useless as to the place where he  lation here is a pretty sure proof of
lived.  The Editor of the Pictorial  the conviction of the author of it that
Bible, however, supposes that Zophar  the doctrine is not found in any fair
was from the town in Judah men-  intelrpretation of the Bible. ~For they
tioned in Josh. xv. 41.  I-e observes  had made an appointment together,
that this town is " mentioned in a list  They had agreed to go together, and
of the uttermost cities of Judalh's lot,  they evidently set out on the journey'towards the coast of Edom  south-  together. The Chaldee —or some one
vward;' it is farther among that por-  who has interpolated a passage in the
tion of those towns that lay'in tle  Chaldee-has introduced a circumvalley' (Josh. xv. 33), which valley  stance in regard to the design oftheir
is the same that contained Joktheel  comin1g, whicl savors also of the Pa(Josh. xv. 38), which is supposed to  pacy. Itisasfollows: "Theycame
have been Petra.  Naamah was pro-  each one from his place, andfor the
bably, thereforei, in or near the GChor  merit of this they were freed from the
or valley t which extends from tthe  place destined to them in Gehenna"
Dead Sea to the Gulf' of Akaba.-(a~".~),   a passage evidently intendThese  considerations," ~he  adds,  ed to defend the doctrine of purga"seem  to establish the conclusion i tory, by the authority of the ancient
that the scene of this book is laid in  Chaldee Paraphrase.  1T To come to
tne land of Edom."  In the first part mourn, with him, anrd to comfort him.
of this verse, a remarkable addition  To show the appropriate sympathy of
occurs in the Chaldee paraphrase.-  firiends in a time of peculiar calami



3638~~                     J3OB.
12  And  when  they  lifted  up   every one his mantle, and sprintheir  eyes  afar off, and  knew   kled dust a upon their heads tohim   not,  they  lifted  up  their  ward heaven.
voice  and wept;  and  they rent            13  So  they  sat down    with
a Ne. 9. 1. La. 2. 10.   b Ezr. 9. 3-5.
ty.  They did not come with -an in-  On the hard soil his groaning breast he threw.
tention to reproach hi m, or to charge  AnP roll'd and grovelPd as to earth ho grew,
him with being a hypocrite.
I2 Rncd 2LCrZ, rtea; Eifted  up theih-Tlus far tile feelings of the three
12 tnd whert they lifted up their
eyes afard of  "W' ohen they saw him  firiends were entirely kind, and all
at the distance at which they could  that they did was expressive of sym-formerly recognize him without diffi-  patly for the sufferer.
culty, disease had so altered his ap-    13. So they sat down with him upon
pearance that at first sight they knew   the ground.  See Notes on ch. i. 20
himl  not." jAoyes.  ITThey lifted up. 8.  Comp. Ezra ix. 3:-' I rent my
their voice.  This is a common ex-  garment and my mantle, and plucked
pression in the Scriptures, to denote  off the hair of my head, and my heard,
grief. Gen. xxvii. 38, xxix. 11. Judg.  and sat down  astonished."  ~ Seven
ii. 4.    t  i. 9. 1 Sam. xxiv. 1, et  days and seven nights.  Seven  days
ii.4. Ruth i. 9. i Sam.   xxiv. 16, et  washeusaltie of nouningmons
scope aIt We learn  to suppress the    as theusual time ofmourningamong
expressions of grief.  The ancients  the Orientals. Thus they made pubgave vent' to their sorrows aloud.-  lie lamentation for Jacob seven days.
They even hired persons to aid them   Gen. 1. 10.  Thus, on the death of
in theirlamentations; and it became  Sau, they fasted seven days. 1 Sam.
a professiornal business of wonen to  xxxi. 13.  So the author of the book
devote  thienselves to tile office of  of Ecclesiasticus says, " Seven days
making   an  outcry  on occasions of  do men rnilnfor  1,r, that is (ead."
makinge an outcry on occasionls of  Ch.xxii. 12.  It cannot be supposed
mnourting.  The same thing prevailsace
in the East at present.  Friends sit  that theyremained in the same place
around the grave of the dead, or go  and posture for seven days and nights,
there at different times, and give a  but that they mourned with  im durlong and doleful shriek or howl, as  ig that time in the usual way.  An
expressive of their grief.  IT  nd they  instance of grief remarkably similar
to this, continuing through a period of
rent everyone his mantle.  See Notes        this, continuing through a period of
on ch. i. 20. IT nud sprilnkled dust  six days, is ascribed by Euripides to
upon  their heads towards  heaven.
Another expression of sorrow. Comp.'Evrmei. ev ayOt(e al'mazeg  o'o(O) vyoa1e
Lanm. ii. 10. Neh. ix. 1. i Sam. iv. 12.  Thlyov'Owe{z7'm   0 SE zros0v E-V St
Josh. vii. 6. Ezek. xxvii. 30.  The  IKt~:t.                              [voe
indications of grief here referred to,  E;!oo! bE SC rod' affaao   X. T.X
were such as were conmmon in ancient
times.   Tlsey wresembme in   an remarkt  "'Tis hence Oresres, ag-onized with griefs
times.  They resemble, in a remark-  Anl.t sore disease, lies on his restless bed
able manner, the  mode in which  Delirious. Now sixin morns have winged their
Achilles gave utterance to his sor-           flight,
rovw, rvlhen informed of the death of ~since by his hands his parent massacred
row, when informed of the death of  Burrit on the pile in expiatory flames.
Patroclus.  Iliad xviii. 21-27.          Stubborn the while lie keeps a rigid fast,
Nor bath es, nor dresses;but beneath Iiis robes
A sudden horror shot through all the chief,   He skulks, and if tie steals a pause from rage,
And w, app'd Ilis senses in the cloud of grief;'Tis bat to feel his. weiglht of wo and weep."
Cast on rIhe ground, with furious hands he
pread                              IT A1nd none spake a word to him.The.scorching ashes o'er his graceful head,  That is, on the subject of his grief.
His purple garmlents. and his gohleen hairs,e to condole with  im,
Those he deformss with dust, and these he
tears;                              but they had now  nothing to say,




CHAPTER II                                 37
him upon the ground seven a days  spake a word unto hin: for they
and  seven  nights,  and, none  saw that his grief was very great.
a Ge. 50. 10.
They saw that his affliction was much  regarded him as a pious man, and had
greater than they had anticipated.  come to him  under that impression.
~1 For they saw that his grief was very  But his great afflictions seem soon to
great.  Thisis givenas a reason why  have shaken their confidence in his
they were silent.  But how this pro-  piety, and to have led them  to ask
duced silence, or why hisgreatgrief themselves whether so great a sufwas a cause of their silence, is not in-  ferer could be the friend  of God.
timated.  Perhaps one or all of the  Their subsequent reasonings show
following considerations inay have  that it was with them a settled opinled to it.  (1.) They vere amnzed at ion that the righteous would be prosthe extent of his sufferings. Amaze-  pered, and that very great calamities
ment is often expressed by silence.  were proof of great criminality in the
WVe look upon that which is out of tle  sight ofGod.  It was not inconsistent
usual course of events without being  with this belief to suppose that the
able to express any thing.  XVe are  righteous might be slightly afflicted,
" struck dumlb   with wonder.  (2.)  but when they saw such sorrows, they
The effect of great calamity is often  supposed they were altogether beto prevent utterance. Nothing is more  yond what God could send upon his
natural or cotlimmon than profound  si-  friends; and. with this doubt on their
leuce whern we go to the house of mrinds, and this change in their views,
mourning.  It is the lesser cares only Ithey knew not what to say. Hlow
that speakl; the greater ones find not could they console him when it was
language."                           their settled belief that great suflerings were proof of great guilt?'Ihey
Curze leves loquuntur, ingentes stupent...
es   untu, ingete  tpent.   could say nothing which would not
(3.) They might not have known  seem to bea departure from this, unwhattosay.  They liad come tosym-  less they assumed that he had been
patlJize with him, and to offer conso-  a hypocrite, and should administer
lation. But their anticipated topics  reproof and rebuke for hissins.  (5.)
of consolation may have been seen to  In this state of things, to administerm
be inappropriate.  The calamity was  rebuke would seem  to be cruel.  It
greater than  they had before wit-  would aggravate the sorrows which
nessed.  The loss of property and  already were. more than he could
children; the deep humiliation of a  bear.  They did, therefore, what the
man who had been one of the most friends of the afflicted are often comdistinguished of the land; the severity  pelled to do in regard to specific sufof his bodily sufferings, and  his  ferings  they kept silence.  As they
changed and  haggard  appearance, could not comfort him, they would
constituted so great a calamity, that not aggravate his grief All they could
the usual topics of conversation did  have said would probably have been
not meet the case.  What thley had to  unmeaning generalities which would
say, was the result of carefill obser-  not meet his case, or would have been
vation on the usual course of events  sententious maxims which would imand it is by no means improbable that ply that he was a sinner and a hypothey had never before witnessed sor-  crite; and they were therefore dumb,
rows so keen, and that they now saw   until the bitter complaint of Job liimthat their maxims would by no means  self (ch. iii.) gave them an opportllfirnish consolation for such a case.  nity to state the train of thought
(4.) They seein to have been very  which  had  passed  through  their
early thrown into doubt in regard to I minds during this protracted silence.
the real character of Job.  They had  How  often do similar cases occur
8




38                                      JOB.
now-cases where consolation seems  tend only to open the wound in  the
almost impossible, and  where  any   heart deeper!  To be silent at such
truths which might be urged, except  times is all that can be done; or to
the most abstract and unmeaning gen-  commend  the  sufferer  in  humble
eralities,would tend only to aggravate   prayer to God, an expedient which
the sorrows of the afflicted!  When   seems not to have been resorted  to
calamity comes upon a person as the   either by Job or his friends.  It is
result of his sins; when property is  remarkable thatJob is not represented
taken away which  has been gained   as calling upon God for support  and
in  an  unlawful manner;  when  a  it is as remarkable that his friends
friend dies, leaving no evidence that  during these seven days of silent grief
he was prepared; when it is impos-  did not commend the case of their
sible to speak of that fiiend without  much afflicted friend to the Father of
recalling the memory of his irreli-  mercies.  Had Job prayed, he might
gious, prayerless, or dissolute life,  have been kept from much of the imhow  difficult is it to administer con-  proper feeling to which he gave vent
solation! How often is the Christian   in the following  chapter; had they
friend constrained to close his lips in   prayed, they  might have  obtained
silence, or utter only torturing gen-  much more just views of the governeral truths that can give no consola-  ment of God than they had hitherto
tion, or refer to  facts  which  will  possessed.
CHAPTER III.
ANALYSIS OF THE CHAPTER.
Job's Complaint.
THIS chapter introduces the argument of the poem, which continues to ch. xlii. 6. TI'e pathetic lamentation of Job, and his bitter complaint, furnishes an occasion for the reply of Eliphaz
in ch. iv., and gives rise to the argument which follows. Thus far his friends, overwhelmed
with astonishment and grief, had said nothing. They knew not what to say to comfort him,
and they felt that if they said any thing, and expressed the convictions of their own minds, it
could only give him pain. They were, therefore, silent. The lamentation and complaint of
Job, however, furnished them with an opportunity to express their convictions fully, and in the
following chapters they enter on the argument with great earnestness.
This chapter contains Job's complaint. At the end of seven days, when he saw no prospect
of relief from his sufferings, and when his friends did not utter one word of condolence, he unburdens his heart in the language of bitter lamentation and despair..Noyes. The complr.nt
comprises the following parts or subjects:He curses the day in which he was born, using a great variety of strong, rash, and violent
language, to show the deep detestation with which he regarded it-wishing that that day had
perished, that night had rested on it, that it should not be numbered among the days of the year,
and that it should be an accursed day never to be mentioned but with some expression of
abhorrence, vs. 1-9.
He states the reason why he regarded it as accursed. It was because it did tot prevent his
birth, and thus save him from sorrow and despair, ver. 10.
He asks with impatience, why he did not die as soon as he was born? Why were any pains
taken to keep him alive? Why was he reserved to endure these bitter sorrows? vs. 11, 12.
He states with great beauty, what would have occurred if he had died as soon as he was born.
Then he would have been at rest. He would have slept as princes and kings do. He would
have been as unconscious of suffering as infants are who aie not born. He-would have been in
that peaceful abode where the wicked cease from troubling, and where the weary are at rest;
where the chains of slavery are broken, and the servant is as free as his mastei, vs. 13-20.
He asks, in the language of bitter complaint, why life is given to a man in misery, who does




CHAPTER III.                                         39
not desire it, and who longs impatiently for death? This implies a bitter complaint against God.
Before this nothing had escaped him reflecting on God; but here, in the language of deep and
excited feeling, he allows himself to insinuatte that God is unjust anid unkind, vs. 20-23.
In the close of his complaint, he discloses the fact that he had greatly feared these sufferings,
and that in the time of his prosperity lie had not felt t a.t he was secure. lie had had an apprehension of a reverse of circumstances, and now the worst that he had dreaded had come, vs. 24-26
There is, undoubtedly, much in this complaint that is irreverent, impatient, anti improper.
Yet!he author of the poemii has contrived to secure our sympathy in favor of the sufferer by
the narrative which precedes. Had the hook commenced here, all would at once conclude that
Job linew nothing of iroper feelings of submnission, and was wholly a stranger to true piety.
But we hear this langu lgre when by tile prev ous narrative we are disposed to pity the sufferer.
He has been subjec;ed to tri;lls of the severest nature, anti has found no one to condole with
him, or to express a sentiment of kindness in his favor. Under this excess of suffering, and
wrouglit up! to this heitiht of' beeing, we ire more inclined to pity him than to censure him for
his obviously irreverent l:nguage.  Such is the art of the poemn that these comp.lints do not
strike us as coming frotn a bad nian, but as being the effect of momentary impatience and passioi." They are not expressions indicatingf settledt character and principles, but t.ley are the result of the circumnstances in swhlich lie was placed.  They are felt to be such as riot to demonstrate that he is a hypocrite, hut such as to slow that while lie was in the main " a man of
ilitegrity, lie was too confilent of it; a man oppressed with almost every imaginable evil, lIoth
corpore.al and mental, and hurried beyond tile limiits o- virtue by the strong influence. of pain
and affliction."  LowAt/'s Lectaures on Hebirew poety, xxxiv.
AFTER this opened Job his   2 And Job' spake, and said,
mouth, and cursed his day.                              1 ansswered.
1. Jifter this.  Dr. Good  renders  my  mouth," or they  "' opened  the
this, " tt length."  It means after the  month,"  implying great deliberation
long silence of his friends, and after  and gravity. This ph rase occurs often
he saw that there was no prospect of  in Homer, Hesiod, Orpheus, and in
relief or of consolation. T Opened Job  Virgil (Comp. JEn. vi. 75), as well as
his mouth.  The  usual formula  in  in the Bible.  See Burder, in RosenHebrew to denote the commencement  mrller's Morgenland, in loc.  IT And
of a speech. See Matt. v. 2.  Schul-  cursed his day.  The word rendered
tens contends that it means boldness  curse I ere (5il 5e) isdifferentfiron that
and vehemency of speech,                     usrapin/a,  used in ch i. 11, ii. 9.  It is the proor an opening of the mouth for the  per word  to denote  to curse.  The
purpose of accusing, expostulating, or  Syriac adds, "'the  day in  which  he
complaining; or to begin to utter some  was born "   A similar expression ocsententious,  profound,  or  sublime  curs in Klopstock's Messias, Ges. iii.
maxim; and in support of this hle ap- 
peals to Ps. lxxviii. 2, and Proey. viii.  WVenl nun, aller Kinder beraubt, die verzwei6.  There is probably, however, no-  Wutecnd dem't'ag, an dem  sic gebahr, und
thing more intended than to blegin to              gebohren ward, fluchet.
speak.  It is in accordance withi Ori-  " Wlhen now of all her children robb'd, the
ental vievs, whese an act of speaking   desperate mother enraged curses the day in
whiich sile bare,and was borne.'
is regarded as a grave and important
matter, and is entered on with much            2  ~- re d Job spaeke.   Marg. as in
deliberation. Blackwell (Life of Ho-           ebre,   nseed.  Te               ebrew
mer, p. 43) remarks tllnt the Turks,  word  here used (,hI:) to answer, is
Arabs, Hindoos, and the Orientals in  often employed when one commences
generasl, have little inclitiation to so-  a discourse, even  bhough no questior
ciety and to general conversation, that  had preceded. It is somewhat in the
they  seldom  speak, and  that their  sense of replying  to a subject, or of
speeches are  sententious and brief,  speakiIng in a case where  a question
unless they are much excited. With  miiglht appropriately  be asked.  Isa.
such men, to make a speech is a se-  xiv. 10  (Hleb), Zech. iii. 4, Deut.
rious matter, as is indipated  by the  xxvi. 5 (-Ieb.), xxvii. 14 (HEeb.). The
manner in which their discourses are  word to answzer (nciroz:; /rncal) is froecommonly introduced. "I will open  quently used in this way in the New




40                                  JOB.
3 Let' the day perish wherein  which  it was said, There  is a
I was  born, and  the night in  man child conceived.
a c. 10 18, &c. Je. 20. 14.
Testament. Matt. xvii. 4, 17, xxviii.  with thle existence of true piety, thai
5. Mark ix. 5, x. 51, et al.            Job had far less light than we have
3. Let the daypcrish.' Perish the  that he lived at an early period of the
day! O  tihat there had never been  world, when the views of the divine
such a day! Let it be blotted from   government were obscure, and that
the  memory  of man!'  There is  he was not sustained by the hopes
sornething singularly bold, sublime,  and  promises which  the Christian
anrd wild in this exclamiation.  It is a  possesses now.  What light he had
burst of feeling where there had been  was probably that of tradition, and of
long restraint, and  where now  it  the result of careful observation on
breaks forth in the most vehement  the course of events.  Hlis topics of
arid irmpassioned manner. The word  consolation must have been comirparaperish here (n ) expresses the opta-  tively few.  He had few or no prctire, and indicates strong desire.  So  mises to sustain him.  He had not
the LXX,.46).otrso, may it perish, or  had before him, as we have, the exbe destroyed. Comrp. cli. x. 18.  "O   ample of the patient Redeemer. His
that I had given up the ghost."  Dr.  faitti was not sustained  by tlose
Good  says  of  this  exclamation,  strong assurances which wve have of
~ There is' nothing that I know of, in  the perfect rectitude of the divine
ancient or modern poetry, equal to  government.  Before we blame him
the entire bulrst, whether in the wild-  too severely, we must place ourselves
ness and horror of the imprecations,  in ieagination in his circumstances,
or the terrible sublimity of its image-  and ask what OUT piety would have
ry.'' The boldest and monst animated  done under the trials which afflicted
of the Hlebrew  poets have imitated  him.  Yet with all allowances, it is
it, and have expressed themselves in  rot possible  to  vindicate this lan
almost the same language, in scenes  guage; and while we cannot but adof' distress.  A  remarkably  similar  lire its force and sublimity, and its
expression of feelinlg is made by Je-  unequalled power and boldness in exemiah.                                  pressing strong passion, we at the
sarne time feel that there was a want
CGused be the day wherein r was born!
Let Ioet the day wvherein my wother bare me  of proper submission and patience.be blessed                         It is tile impassioned language of a
Cursed be the man who -brought tidings to my  unman who felt that l-e could bear no
fattier, savier,
A sfiett isn ri an more   aiid there can be no doubt that
Making him very gladf.                  it gave to Satan the hope of his anBe ttlat nran as the cities which.JEeOVAH over-  ticip: ted triumph.  ~ A/nd the night
thlrew and repente not ii!         in w  ichl it was said. Dr. Good renYen, let him hea, the outery in the morniing,
And the lamentation at noon day!       ders this, " And the night which
Ch. xx. 14-16.   shouted!"  Noyes,,' And the night
The sense of this expression in Job is  which said."  So Gesenius and Roplain.  He wished there never had  sentnuller, 1" Perish the night which
been such a day, and then he would  said, a man child is conceived." The
not have been born. It is impossible  Vulgate renders it, 1" The night in
to vindicate these expressions in Job   which it was said;' the LXX,'" That
and Jeremiahl, unless it be on the  nig.ht in  which  they said."   The
supposition that it is highly wrought  Chualdee paraphrases the verse, " Pepoetic larnguagle, caused by sorrow so  rish the day in which I was born, and
acute that it could not be expressed  the angel who presided over my con
in prose. Wc  iare to remember, how-  ception."  Sacott, quoted by  Good,
ever, if this seems to us inconsistent  translates it, "The night which hailed




CHAPTER III.                                 41
4 Let that day be darkness;  neither let the light shine upon
let not God regard it from above, it.
the new-born man."  The language  born, and had seen the light, that,
throughout this imprecation is that in  when the congratulating people hastwhich the night is personified, and  ened on their camels, I had been
addressed as if it were made glad by  gathered to my'itthers.'" The Greeks
the birth of a son. So Schultens says,  and the Romans had their unlucky
" Inducitur enim MJVox illa quasi con-  days ('7ity.doa adzroqootis, dies infausscia m.stezii, et exultans ob spem pro-  ti); that is, days which were unprolis virsilis."  Such personifications of pitious, or in which they expected no
day and night are common among the  success in any enterprise or any enArabs. See Schultens. It is a repre- joyment.  Tacitus (Annals, xiv. 12)
sentation of day and night as   sym- mentions that the Roman Senate, for
pathizing with the joys and sorrows  the purpose of flattering Nero, decreed
of iankind, and is in the truest vein  that the birth-day ofAgrippina should
of Oriental poetry." ~ There is a man  be regarded as an accursed day: ut
child conceived.  Heb.'r' —a  man. dies natalis AgrippinM inter nefastos
Comp. John xvi. 21. The word "' con-  esset. See Rosenmtiller, Alt. u. neue
ceived " Dr. Good renders " brought  lMorgenland, in loc. Expressions also
forth." So Herder translates it. The  similar to those before us, occur in
LXX,'IYdoi, c,,si' —lo, a male.'Ihe  Ovid, particularly in the following
common  translation  expresses  the  passage, Epist. ad Ibin.
true sense of the original.  The joy
true sense of te original.  The oy  Natus es infelix (ita Dii voluere), nee ulla
at the birth ofa male irn Oriental coun-   Ceommoda nasce.nti stella, levisve fuit.
tries is mucll greater than that at tie  Lux quoque natalis, ne quid nisi triste videres,
birth of a female.  A remarkable in-'llrpis, et inductis nubibus atra fuit.
Sedit in adverse nocturnus culmnine bubo
stance of an imprecation onl the day    Funereoque graves edidit ore sonos.
of one's birth is found in a Mohammedan  book  of modern  times, in  MiVe have now similar days, which by
which the expressions are almost pre-  common superstition  are regarded as
cisely the same as in Job.  L" Mlek    unlucky or inauspicious.  The wish
er Nasser Daud, prince of some tribes  of Job seems to be, that the day of
in Palestine, fronm which however he'  his birth might be regarded as one of
had been driven, after many adverse  those days.
fortunes, died in a village near Da-     4  Let that day be darkness.  Let
mascus in the year 1258.  When the  it not be day; or, 0, that it had not
crusaders had desolated Isis country,  been day, that the sun had not risen,
he deplored its misfortunes and his  and tht  it had been night.   I Let
own in a poem, from which Abulfe-  not God regard itfrom  above.  Tle
da (Annals, p. 560) has quoted the  word rendered here " regard" (_;98)
following passage:' O that my mo-  means properly to seek or inquire afther had remained unmarried all the  ter, to ask for or demand.  Dr. Good
days of her life! That God had de-  renders it here, " Let not God inclose
termined no lord or consort for her! it," but this meaning is not found in
O that when he had destined her to  the Hebrew.  Noyes renders it lite
an excellent, mild, and wise prince, rally, "Let not God seek it."  Her
shIe had been one of those whom  he  der, " Let not God inquire after't.'
had created barren; that she might The sense may be, either that Job
never have known the happy intelli-  wished the day sunk beneath the hogence that she had borne a man or rizon, or ill the deep waters by which
woman! Or that, when she had car-  he conceived the  earth to be sure
ried me tinder her heart, I had lost roiunded, and prays that God would
ay life at my birth; and if I had been  not seek it and bring it fi'rom its dark




412                               JOB.
5 Let darkness and the sha-  cloud  dwell upon  it;2  let the
dow  of death  stain  it;  let a  blackness of the day terrify it.
1 or. challenge.           2 or, let them terrify it, as those who have a
bitter day. Am. 8. 10.
abode; or he desired that God would  Marg. or challenge.  Vulg. obscure it.
never inquire after it, that it might  LXX, " take or occupy it,"'Ey.).)cAo.
pass from  his remembrance and be  Dr. Good, crush it. Noyes, redeem it.
forgotten. What we value, we would  Herder, seize it.  This variety ofinwish God to remember and bless;i terpretation has arisen in part from
what we dislike, we would wish hilm the twofold signification of the word
to forget.  This seems to be the  here used,           The word means
idea here.  Job hated  that day, and  either to redeem, or to defile, pollute,
he  wished  all other beings to forget stain.  These senses are not very
it.  He wished It blotted out, so that closely connected  and I know  not
even God would never inquire after  how the one  has  grown out of the
it, but regard it as if it had never been.  other, unless  it be tat redemption
~ JVeither let the ight shilne upon et. was accomplished with blood, and
Let it be utter darkness; let not a ray that the frequent sprinkling of blood
ever reveal it. It will be seen here  on an altar rendered it defiled, or unthat Job first curses the day.  The  clean. In one sense, blood thus sprinatnplification  of the curse with which  kled would purify, when it took away
he commenced   te  first part ofver.  sin; in another, it would render an
third, continues through the fourth  object unclean or polluted. Gesenius
and fifth verses; and then he returns as, that the latter signification octo the night', which also (in the latter  si
rto the ni3h), wlicI also to  he ulatter  curs only in the later Hebrew.  If the
part of ver. 3) lie wished to be cursed. word here means to redeem, the sense
His desires in regard to that unhappy  is that Job wished darkness to resume
night, he expresses in vs. 6-10.     its dominion over the day and redeem
5. Let darhness and the shadow of  it to itself, and thus wholly to exdeath.  The Hebrew  word  cY_   elude the light  If the word means
tzalmdve~th is exceedingly  musical  to defile or pollute, the sense is, that
and poetical.  It is derived from   i the desired the death-shade to stain
the day wholly black; to take out
tzel, a shadow, and   A      t madvith,  every ray of light, and to render it
death; and is used to denote the  wholly obscure.  Gesenius renders it
deepest darkness. See Notes on Isa. in the  former sense. The  sense
ix. 2. It occurs frequently in the sa-  which Reiske and Dr. Goodgivetothe
cred Scriptures. Comp. Job x 21, 22.  word, " crush it," is not found in the
Ps. xxiii. 4. Job xii 22,xvi. 16, xxiv.  Hebrew. The word means to de17, xxxiv. 22, xxviii. 17. Amos v. 8, file, stain, or pollute, in the following
Jer. ii. 6. It is used to denote the abode  places, viz.: it is rendered pollute and
of departed spirits, described by Job as polluted in Mal. i. 7, 12. Zeph. iii. 1.
" a land of darkness, as darkness it-  Lam. iv. 14. Ezra ii. 62. Neh. vii. 64;
self; of the shadow of death without defile or defiled in Isa. lix. 3. Dan. i.
any order, and where the light is as  8. Neh. xiii. 29; and stain in Isa.
darkness."  Job. x. 21, 22. The idea  lxiii. 3. It seems to me that this is
seems to have been, that death was a  the sense here, and that the meaning
dark and gloomy object that obstruct-  has been well explained by Schuled all light, and threw abaleful shade  tens, that Job wished that his birthafar, and that that melancholy shade  day should be involved in a deep
was thrown afar over the regions of stain, that it should be covered with
the dead.  The sense here is, that clouds and storms, and made dark and
Job wished the deepest conceivable  dismal.  This imprecation referred
darkness to iest upon it. IT Stain it. not only to the day on which he




CHAPTER III.                             43
was born, but to each succeeding  involvatur amaritudine,'let it be
birth-day. Instead of itsbeing on its I involved in bitterness.'  The LXX,
return a bright and cheerful day, he  x;~azoas&tq' pttdaq,' let the
wished that it-might be annually a  day be cursed.' This variety has
day of tempests and of terrors; a day  arisen from the difficulty of determinso marked that it would excite atten-  ing the sense, of the Hebrewv word
tion as peculiarly gloomy and inau-  used here and rendered'" blackness,"
spicious.  It was a day whose return.  If it is supposed to be deconveyed no pleasure to his soul, and
which he wished no one to observe
with gratitude or joy. ~T Let a cloud  be warm, to be hot, to burn, then it
dwell upon it. There is, as Dr. Good  would mean the deadly heats of the
and others have remarked, much sub-  day, the dry and sultry blasts which
limity in this expression.  The He-  prevail so much in sandy deserts.brew word rendered a cloud  (h3t:DT)Some writers suppose that there is a
reference here to the poisonous wind
occurs nowhere else in this form. It  Sammhere to the poisonous wind
is the feminine form  of the word a          or Samiel, which sweeps
over those deserts, and which is so
1iS, a cloud, and is used collectively to much dreaded in the heat of summer.
denote clouds; that is, cloud piled on  " Men as well as animals are often
cloud; clouds " condensed, impacted, suffocated with this wind. For during
heaped together " (Dr. Good), and a great heat, a current of air often
hence the gathered  tempest, the  comes which is still hotter; and when
clouds assembled deep and dark, and  men and animals are so exhausted
ready to burst forth in the fury of a  that they almost faint away with the
storm. Theodotion renders it o1)"-  heat, it seems that this little addition
psq(ta, assembled clouds; and hence  quite  deprives them  of breath.darkness. The LXX render it yvoqDgo, When a man is suffocated with this
tempest, or thick darkness.  So Je-  wind, or when, as they say, his heart
rome, caligo. The word rendered  is burst, bloodis said to flow from his
" dwell upon it " (.Z:Ur1), means pro- nose and ears two hours after his
perly to settle down, and there to  death. The body is said to remain
abide or dwell. Perhaps the original  long warm, to swell, to turn blue and
notion was that of fixing a tent, and  green, and if the arm or leg is taken
so Schultens renders it, Tentoriumfi-  hold of to raise it up, the limb is said
gat super eo.Jubes, "Let the cloud  to come off." Burder's Oriental cuspitch its tent over it;" rendered by  toms, No. 176. From the testimony
Dr. Good,;6 The gathered tempest of recenttravellers, however, it would
pavilion over it!"  " This is an im-  seem that the injurious effects of this
age,"  says  Schultens, " common  wind have been greatly exaggerated.
among the Arabs."  The sense is, If this interpretation be the true one,
that Job  wished  clouds piled on  then Job wished the day of his birth
clouds to settle down on the day per-  to be fiightful and alarming, as when
manently, to make that day their  such a poisonous blast should sweep
abode, and to involve it in deep and  along all day, and render it a day of
eternal night.  ~ Let the blackness of terror and dread. But this interprethe day terrify it. Marg. "Or,Let  tation does not well suit the parallelthem terrify it as those who have a  ism. Others, therefore, understand
bitter day."  There has been great by the word, obscurations, or whatvariety in the interpretation of this  ever darkens the day. Such is the
passage. Dr. Good renders it, " The  interpretation of Gesenius, Bochart;
blasts of noontide terrify it." Noyes, Noyes, and some others. According
"Let whatever darkens the day terrify  to this, the reference is to eclipses or
ti." Herder, " The blackness of mis-  fearful storms which cover the day in
fortune  terrify  it."  Jerome, Et I darkness. The noun heze isnotfound




44                                     JOB.
6  As forl that night, let dark-  joined unto the days of the year,
ness seize upon it; let it not be    let it not come into  the  number
1 or, rejoice aion.             ( of the months.
elsewhere; but the verb (')) is used   der understands it as meaning, that
in the sense of being black and dark   daliness should seize upon that night
in Lam. v. 10o: " Our skin  was blacrk   and bear it away, so that it should not
like an oven, because of the terrible   be joined to;he months of tle year.
famine;" or perhaps more literally,  So the Claldee.  But the true sense
" Our skin is scorched as with a fur-  is that Job wished so deep darkness
nace, firom  thle burning  beat of fain-  to possess it, that no star would rise
ine."  T7hat which is burnt beconies  upon it; no light whatever be seen
black,  and   whence the wobrd mnay mean   A  night like this Seneca beautifully
thlat  whicll  is dark,  obscure, and   desciibesin Agamelnnon,vs.661,  seq.
gloomy.  This  meanilg  suits  the            NeO prima celurn sparserat stelis
apnnltlelisill acli  is  a sense (leICumr subito l!:na conditur, stellte eadunt;
H  b'11 bparallelism,     is a sense    tile    In astra pontus tollituir, et ccelum petit.
Hebrewv will bear.  Another inter-    Ne' una nox est, deisa trenebras obruit
pi et ttioln  i egalrdss thle    I. ep/mi i as  a1. (XCatlirgo et o mnii luce subducta. fretum
CElucnque niiscet.
1irefix before the xvord M'7',' bitter-    Premuit tenebr a lIumina, et dirma stygis'C accord-    Inferna nox est.
anss, and them  the sense is, "  ccord-        fe     x  t.
to t   bitteess ofthe d  t  Let it not be joined unto the days
ing to the bitterness of the  day  -" llhat
isiliegiatest calaities xlo     |of the year.   Marg. rejoice among
is, tlhe greatest    calamlities  wl ich1 caln
o a. d.  Ts       So Good and Noyes render it.  The
lbappen to a day.  Tls sense isfoiund
in several of tlie ancient versions, and   word used  here ('.I"), according to
is ildopted by Rosenintillelr.    To nme  tthe present pointing, is the apocopated
it seerms tliat tile second  interpreta-  future of I,  to rejoice, to be glad.
tion proposed best suits tile connec-  If the pointing were different (-n?)
tion, and that the meaningm is, tihat Jobl 
Znleltait would be thle future of ~Di,  to  be
ishied that every thing whicli could   one  to be united, rjoined to. 
menldem  the dc y aloony.indl o>seume  one; to be united, orjoined to.  TIme
render the day gloomy   and obscure
iilit iest tiponI it. rlie Chaldee adds  Masoretic poinits are indeed ofno abliei," Let eito be is the hitte iness of sol ute authority, buttihe interpretation
dtv -thle giief wsitll sxvli lh Jeillumiab  which  supposes the  word  to  meanr
was afflicted in being cut off fiolm t1he  exult or reioice, is more poetical ancl
hose  of te    nt   d Jo   in   beautiful.  It is thern a representation
obein  cast infto te set of a i lisl in  of the days of the year as rejoicing
being cast into the sea of Tarslish."
6  As for thstat lilit.,TobhIavnilar  together, and a wish is expressed thlat
ctlsd  the drl,  proceeds to Itter  a  tlthat night rright never be allowed to
cuirsed the day, proceeds to utter't  partake of the general  poc    iilee the
malediction on the nirh/.t also.  See                 of e  e           oy i       t
monthis rolled arouiiid.  In this interyer. 3.  Tliis mlaledictio n extcntles to
ier. 3   This   alediction extends to r, pretation Rosenmiiller and Gesenius
ier. 10. 1 Let cdarki ness seize  lpon it..
tieb. Let it takle  it.  Let deep and                  ndwell supposes thalthere
lorrit d darlkn-ess seize it as its own.   s an -llUsion to a cistor  anongthe
ancients, by wliich inauspicious days
Let no star arise upon it; let it be mun-  ancients, by which  tiaspicious  ays
brioken   arid  uninterruipted  gloom.    ere stricken from  the criterodti, aid
Tirle woi7 d dlark;ness,  however, does  tleir  plne  stpplieh  b 
iot quite  express the  force of the  days.  But tlhere is no evidence of..  L  tile existence of such a custom in tihe
origi nal. T'he word here used (            time of Job.  ~ Let it inot comtre, &e.
is poetic, aind denotes darkness more   Let it never be reckoned  among the
intense than is denoted by tile word   days N'llich(' go to Iwake up the numwhitIch  is usually  rendered dark           ]      h          in    e         e nulll  hS ll  ld e r of' tlie mIonths.  ILet there be alIt3 lhr is a darlk ness accotilpalnied vt w s a blank there; let its place alsvitlt c!,inds antil with la tempest. Hl-er-  ways Ie wantiing.




CHAPTER 111.                              45
7 Lo, let that night be soli-    S Let  them   curse  it  that
tary; let no joyful voice come  curse the day, who a are ready tc
therein.                              raise up 1 their mourning.
a Je. 9. 17, 20.  1 or, a leviathan.
7. Lo, let that night be solitary.  day.  This entire verse is exceedDr. Good,'"O! that night! Let it ingly difficult, and mlany different
be a barren rock!"  Noyes,' O let  expositions have been given of it.  It
that night be unfruitful!"  Herder,  seems evident that it refers to some
" Let that night be  set apart by  well-known class of persons, who
itself."  The  Hebrew  word  used  were accustomed to utter imprecahere (.'Iz) means properly hard;  tions, and were supposed to have
then sterile, barren, as of a hard and  the power to render a day propitious
rocky soil.  It does not mean pro-  or unpropitious-persolns who had the
perly solitary, but that which. is un-  power of divination or enchantiment.
productive and unfruitful.  Itis used  A  belief in such a power existed
of a woman who  is barren, Isa.  early in the world, and has prevailed
xlix. 21, and also of that which is  in all savage and semi-barbarous nalean, famished,  emaciated   with  tions, and even in nations considerahunger.  Job. xv. 34, xxx. 3. Ac-  bly advanced in civilization.  The
cording to this it means that that  origin of this was a desire to look
should be a night in which none  into fiturity; and in order to accomwould be born-a night of loneliness  plish this, a league was supposed to
and desolation. According to Jerome,  be made with the spirits of the dead,
it means that the night should be  who were acquainted with the events
solitary, lonely, and gloomy; a night  of the invisible world, and who could
in which no one would venture forth  be prevailed on to impart their knowto make a journey, and in which  ledge to favored mortals.  It was
none would come together to rejoice.  supposed, also, that by such union
Thus interpreted, the night would  there might be a power exerted which
resemble that which is so beautifully  would  appear to  be  miraculous.
described by Virgil, iEn. vi. 268:    Such persons also claimed to be the
Ibantobscuri sola sub nocte per umbras,    favorites of heaven, and to be enPerque domos Ditis vacuas et inania regna.   dowed  with  control over the eleIt is probable, however, that the  ments, and over the destiny of men;
former is the correct interpretation. to have the power to bless and to
~ Let no joyful voice come therein.  curse, to render propitious or calaLet there be no sound of praise and  mitous.  Balaam  was believed  to
rejoicing.  The Chaldee paraphrases  be endowed with  this power, and
this, " Let not the crowing of a  hence he was sent for byBalak, king
cock be heard in it."  The sense of of Moab, to  curse the  Israelites.
the whole is, that Job wished that  Num. xxii. 5, 6. See Notes on Isa.
night to be wholly desolate.  He  viii. 19. The practice of cttrsing the
wished  there might be no assem-  day, or cursing the sun, is said by
bling for amusement, congratulation,   Herodotus to have prevailed among
or praises no marriage festivals, and  a people of Afiica, whom  lie calls
no rejoicing at the birth of children;  the Atlantes, living in the vicinity of
lie would have it as noiseless, soli-  Mount Atlas.  " Of all mankind,"
tary, and sad, as if all animals and  says he,'"of whom  we have any
men were dead, and no voice were  knowledge, the Atlantes alone have
heard.  It was a night hateful to  no distinction of names; the body of
him, and he would have it in no  the people are termed Atlantes, but
way remembered.                      their individuals have no appropriate
8. Let them curse it who curse the  appellation.  When the sun is at the




46                                  JOB.
9 Let the stars of the twilight light, but have ilone; neither lel
thereof be dark: let it look for it see the dawning of the day,
1 eyelids qftthe mornng,
highest they heap on it reproaches  Notes on Isa. xxvii. 1, and more fully
and execrations, because their country  in the Notes on Job xli.  It usually
and themselves are parched by its  denotes the crocodile, or some huge
ravs."  Book iv. 184.  The same ac-  sea monster. Here it is evidently used
count of them is found in Pliny, Nat.  to represent the most fierce, powerI-is. v. 8: Solem orientem  occiden-  ful and frightfuil of all the animals
temn-qle dira imprecatione contuentur.  known, and the allusion is to some
lt exitialein ipsis agrisque.  See also  power claimed by necromancers to
Strabo, Lib. xvii. p. 780.  Some have  call forth the most terrific monsters
supposed, also, that there may be an  at their will from distant places, from
allusion here to a custom which seems  the  " vasty  deep," from  morasses
early to have prevailed of hiring peo-  and impenetrable forests.  Thegenepie to mourn for the dead, and who  ral claim  was, that they had control
probably in their official lamentation  over all nature; that they could
bewailed or cursed the day of their  curse the day, and make it of ill
calamity.   Comp. Jer.  ix. 17.  2  omen, and that the most mighty and
Chron. xxxv. 25.  But the correct  terrible of land or sea monsters were
interpretation is doubtless that which  entirely under their control.  If they
refers  it  to  pretended  prophets,  had such a power, Job wished that
priests, or diviners-who were sup-  they would exercise it to curse the
posed to have power to render a day  night in which he was born.  On
one of ill omen.  Such a power Job  what pretensions they founded this
wished exerted over that unhappy  claim  is  unknown.  The  power,
night when he was born. I-e desired   however, of taming serpents, is practhat the curses of those who had  tised in India at this day; and jugpower to render a day unpropitious  glers bear around  with  them  the
or unlucky, should  rest upon  it.  most deadly  of the  serpent race,
If WIhio are rearly to raise up  their  having extracted  their fangs, and
mourning.  This is not very intelli-  creating among the credulous the begible, and it is evident that our trans-  lief that they'have control over the
lators were embarrassed by the pas-  most noxious  animals.   Probably
sage.  They seem to have supposed  some such art was claimed by the
that there was an allusion here to  ancients, and to some such pretension
the practice of employing  profes-  Job alludes here.
siotnal mourners, and that the idea is,    9.  Let the stars of the twelightt
t-hat Job wished that they might be  thereof be dark.  That is, be extinemployed to howl over the day as in-  guished, so that it shall be total darkauspicious, or as a day of ill orien.  ness-darkness not even relieved by
The  margin  is, as in  the  Heb.,  a single star.  The word here rena leviathant.  The  word rendered
dered twtiltigrhit  (1'~}.v)  means properly
ready  (I   8:5!.), means  properly  a breathing; and hence the evening,
readv, prepared; and then practised I when cooling breezes blow, or gently
or skilful.  This is the idea here, that I breathe. It is used however to denote
they were practised or skilful in call-  both the morning- and the eveningtwiing up the leviahhaen.  See Schultens  light, though here probably it means
in loc.  The word rendered in the  the latter. He wishes that the evening
text mournizsgr, and in the margin  of that night, instead of being in any
leviath an  (i]~:  ), ini all other parts  way illuminated, should set in with
of the sacred Scriptures denotes an  total darkness and continue so. The
animal.  See it explained  in  the  LXX render it, night.  IT Let it look




CHAPTER  III.                             47
10 Because it shut not up the  the ghost when I came out of
doors of my mother's womb, nor  the belly?
hid sorrow from mine eyes.            12 Why did the knees a pre11 Why died I not from the  vent me? or why the breasts that
womb? why did I not give up  I should suck?
a Is. 66. 12.
for light, but have none. Personify-  Throughout the description the day
ing the. night, and representing it as  and the night are personified, and are
looking out anxiously for some ray  spoken of as active in introducing
of light. This is a beautiful poetic  him into the world. He here curses
image-the image of JNight, dark and  them  because they did 7n t wholly
gloomy and sad, anxiously looking  prevent his birth. 1F J\or hid sorrow
out for a single beam or a star to break  from mine eyes. By preventing my
in upon its darkness and diminish its  being born. The meaning is, that lie
gloom. 11~  either let it see the dawn-  would not have known sorrow if he
ing of the day.  Margin, more lite- had then died.
rally and more beautifiully, eyelids of   11. Why died Inot from the womb?
the morn~zing. The word rendered  Why did I not die as soon as I was
"' dawning" (t32.S_) means prop-  born? Why were any pains taken
erly the eyelashes (from 9]'Y to fly), to keep me alive? The suggestion
and it is given to them from their fly-  of this question leads Job in the foling or fluttering. The word rendered  lowing verses into the beautiful det" day " (8'L) means tihe aurora, the  scription of what he would have been
moriiying.  The sun when be is above  if he had then died. He complains,
morning. Ybe sun when he is above therefore, that any pains were taken
the horizon is called by the poets the  therefore, that any pains were taken
eye of day; and hence his earliest  by his friends to keep him alive, and
beams, before he is risen, are called  that he was not suffered peacefully
the  eyelids or eyelashes  of the  to expire. IF Give up the ghost. A
morning opening upon the world.. phrase that is often used in the English version of the Bible to denote
This figure is common in the ancient
classics, and occurs frequently in the  death. Gen. xlix. 33. Job xi. 20, xiv.
Arabic poets. See ScIhultens in loc. 10. Jer. xv. 9. Matt. xxvii. 50. Acts
Thus in Soph. Aiitiq. 104, the phrase  v. 10. It conveys an idea, however,
Miltoccurs,'   jt.as' feg~a~ocY.  So  in  which is not necessarily in the origiM~rlilton's Lycidas,                nal, though the idea in itself is not
incorrect.  The idea conveyed by
"   Ere the high lawns appeared
Under the opening eyelids of the dawns apearthe phrase is that of yielding up the
Under the opening eyelids of tte dawn,
We drive afield."                 spirit or soul, while the sense of the
Job's wish was, that there might be no  original here and elsewhere is simply
star in the evening twilight, and that to expire, to die.
no ray might illuminate that of the    12. Why did the kneesprevent me?
morning; that it might be enveloped  That is, the lap of the nurse or of
in perpetual, unbroken darkness.    the mother, probably the latter The
10. Because it shut not up, &c. sense is, that if he had not been delil
That is, because the accursed day and  cately and tenderly nursedt he would
night did not do it. Aben Ezra sup-  have died at once. He came he.pless
poses that God is meant here, and  into the world, and but for the attenthat the complaint of Job is that he  tion of others le would have soon
did not close his mother's womb. died. Jahn supposes (Arch-e. ~ 161)
But the more natural interpretation  that it was a common custom ibr the
is to refer it to the NiX, O.r;u;eoo —the  father, on the birth of a son, to clasp
night and the day which lie had been  the new-born child to his bosom,
cursing, on  which  he was born. while music was heard to sound, and




48                              JOB.
13 For now  should  I have  have slept: then had I been at
lain still and been quiet, I should  rest,
by this ceremony to declare it as his  those which  follow.'~.nd been
own. That there was some such  quiet-:jp~.  Awordofstronger
recognition of a child or expression  signification  than that before used.
of paternal regard, is apparent from  It means to rest, to lie down, to have
Gen. i. 23.  Probably, however, quiet. Itis used of one who is never
the whole sense of the passage is ex-of troubled, harassed, or infested by
pressed by the tender care which is  others, Judges iii. 11, v. 31, viii. 28
necessarily shown to the new-born  ondv 31, viii 28
iantcessarily  shown to the  new-born  and of one who has no fear or dread,
infant to preserve it alive. The word Ps. lxxvi. 9. The meaning is, that
rendered  "' prevent " here ('ri_),  he would not only have lain down,
means properly to anticipate, to go  but would have been perfectly tran
before, as the English word prevent quil. Nothing would have harassed
formerly did; and hence it means to  him, nothing would have given him
go to meet any one in order to aid  any annoyance.  ~f I should have
him  in any way. There is much  slept-SCOWT. This expression also
beauty in the word here. It refers to i in advance of those before used.
the provision which God has made  There would not only have been
in the tender affection of the parent quiet, but there would have been a
to anticipate the wants of the child. calm  and gentle slumber. Sleep is
The arrangement has been made  often represented as " the kinsman of
beforehand.  God has taken care  death."  Thus Virgil speaksofit:
when the feeble and helpless infant
" Turn consanguineus Leti sopor —"
is born, that tender affection has                         aEn. vi. 278.
been already created and prepared to  So Homer:
meet it. It has not to be created E,'i {;TtvoJ;fti0'.ro.    ao't~1', ro  athen; it is not to be excited by the'Cro. osuffering of the child; it is already                     Iliad, xiv. 231
in existence as an active, powerful,  This comparison is an obvious one,
and self-denying principle, to antici-  and is frequently used in the classic
pate the wants of the new-born babe, writers. It is employed to denote
and to save it from death.          the calmness, stillness, and quiet of
13. For now should Ihave lain still. death. In the Scriptures it frequently
in this verse Job uses four expres-  occurs, and with a significancy far
sions to describe the state in which  more beautiful. It is there employed
lie would have been if he had been  not only to denote the tranquillity of
so happy as to have died when an  death, but also to denote the Christian
infant. It is evidently a very pleas-  hopes of a resurrection and the prosant subject to him, and he puts it in  pect of being awakened out of the
a great variety of form. He uses the  long sleep. We lie down to rest at
words which express the most quiet night with  the hope of awaking
repose, a state of perfect rest, a gentle  again. We sleep calmly, with the
slumber; and then in the next verses  expectation that it will be only a
he says, that instead of being in the  temporary repose, and that we shall
miserable condition in which he then  be aroused, invigorated for augmented
was, he would have been in the same  toil, and refreshed for sweeter pleasstate with kings and the most illus-  ure. So the Christian lies down in
trious men of the earth. IT I should  the grave. So the infant is comhave lain still-"-Ml.   I should  mitted to the calm  slumber of the
have been lying down, as one does  tomb. It may be a sleep stretching
who is taking grateful repose. This  on through many nights and weeks
is a word of less strength than any of and years and centuries, and even




CHAPTER II                               49
14 With kings and counsellors late a places for themselves;
of the earth, which built deso-                  a c. 15. 28.
cycles of ages, but it is not eternal. and exalted of the race; there is conThe eyes will be opened again to  solation in the reflection that when
behold the beauties of creation; the  we die we shall lie down with the
ear will be unstopped to hear the  good and the great of all past times,
sweet voice of friendship and the  and that though our bodies shall
harmony of music; and the frame  moulder back to dust, and be forgotwill be raised up beautiful and in-  ten, we are sharing the same lot with
mortal to engage in the service of the  the most beautiful, lovely, wise,
God that made us. Comp. Ps. xiii. pious, and mighty of the race. To
3, xc. 5. John xi. 11. 1 Cor. xv. 51. Christians there is the richest of all
1 Thess. iv. 14, v. 10. Whether Job  consolations in the thought that they
used the word in this sense and with  will sleep as their Saviour did in the
this understanding, has been made a  tomb, and that the grave, naturally so
matter of question, and will be con- repulsive, has been made sacred and
sidered more fully in the examination  even attractive by being the place
of the passage in ch. xix. 25-27. where the Redeemer reposed.
~ Then had Ibeen at rest. Instead of    Why should we tremble to convey
the troubles and anxieties which I      Their bodies to the tomb
now experience. That is, he would    Tlere the dear flesh of Jesus lay,
have been lying in calm and honora-     Ad left a long perfume.
ble repose with the kings and princes    The graves of all his saints he blessed,
of the earth.                           And softened every bed:
Where should the dying members rest
14. With kings. Reposing as they      Beret with  the dying Headmbers rest
do. This is the language of calm
meditation on what would have been  IT And  counsellors of the  earth
the consequence if he had died when  Great and wise men who were qualihe was an infant. He seems to de- fied to give counsel to kings in times
light to dwell on it. He contrasts it of emergency.  T Which built desowith his present situation. He pauses  late places for themselves.   Geseon the thought that that would have
been an honorable repose. He would  used (rn','m)  means palaces which
have been numbered with kings and  would soon be in ruins. So Noyes
princes. Is there not here a little  renders it, " Who build up for themspice of ambition even in his sorrows  selves-ruins!"  That is, they build
and humiliation? Job had been an  splendid palaces, or perhaps tombs,
eminently rich man; a man greatly  which are destined soon to fall to
honored; an emir; a magistrate;  ruin. Dr. Good renders it, " Who
one in whose presence even princes  restored to themselves the ruined
refrained talking, and before whom   wastes;" that is, the princes who renobles held their peace, ch. xxix. 9. stored to their former magnificence
Now he was stripped of his honors, the ruins of ancient cities, and built
and made to sit in ashes. But had he  their palaces in them. But it seems
died when an infant, he would have  to me that the idea is different. It is,
been numbered with kings and coun-  that kings constructed for their own
rellors, and would have shared their  burial, magnificent tombs or mauso-.ot.  Death is repulsive; but Job  leums, which were lonely and desotakes comfort in the thought that he  late places, where they might lie in
would have been associated with the  still and solemn grandeur. Comp.
most exalted and honorable among  Notes on Isa. xiv. 18. Sometimes
men. There is some consolation in  these were immense excavations from
the idea that when an infant dies he  rocks; and  sometimes they were
is associated with the most honored  stupendous structures built as tombs.




SG                              JOB
What more desolate and lonely places  with his present condition it was one
could be conceived than the Pyramids  of dignity; and he earnestly wished
of Egypt-reared probably as the  that it might have been his lot thus
burial-places of kings?  What more  early to have been consigned to the
lonely and solitary than the small  fellowship of the dead. It may be
room  in the centre of one of those  some confirmation of this view to reimmense structures, where the body  mark, that the land of Edom, neai
of the monarch is supposed to have  which Job is supposed to have lived,
been deposited?   And what more  contains at this day some of the most
emphatic  than  the  expression-  wonderful sepulchral monuments of
though " so nearly pleonastic that it the world.  Comp. Notes on Isa.
maybeomitted" (HJoyes) —efor them-  xvi. 1. The following cuts, taken
selves"? To my view, that is far  from Laborde, will give an illustrafrom being pleonastic. It is full of tion of those tombs.  It is true that
emphasis.  The immense structure  those sepulchres are of a much later
was made for them. It was not to be  date than the time of Job, nor could
a common burial-place; it was not  the art of sculpture in his time have
for the public good; it was not to be  been such as these specimens exhibit;
an abode for the living and a contri-  but-it is interesting to find such illusbuter to their happiness: it was a  trations of the general idea in the
matter of supreme selfishness and  very region where'Job lived.  The
pride-an  immense structure built following cut is the facade of a tomb
only FOR THEMSELVES. With such  in Petra, in Idumea, and will illuspersons lying in their places of lonely  trate the magnificence which was
grandeur, Job felt it would be an  sometimes shown in their structure.
honor to be associated.  Compared




4&6~~~~~~~~~~~~~~~~~~~~~7
4._
TOMB AT PETRAo-FROM LABORDE.








CHAPTER III.                                53
The following cut will illustrate the interior of such tombs.  It is also
from Petra
Ud 
0








CHAPTER III.                                    55
The annexed cut shows the entrances to several of those tombs exca.
vated in the side of the rocks. Such sepulchres abound in Persia ar d on
the banks of the Nile in Egypt opposite to Thebes.
02
C)~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~r
Fij)
0
H;li
C,':                          iIXl.~   iiini:"
~ 71                                       ~iiil~i
w                                                                       I~i~  
0~i
0! I i   








CHAPTER III.                                   57
15 Or with  princes that had   birth. I had not beenl; as infants
gold, who filled their houses with  which never saw light.
silver:                                     17 There  the  wicked  cease
16 Or as an hidden  untimely  front troubling;  and  there  the
a Ps. 58. 8.    1 wecariedl i strengwth.   weary be at rest.
15. Or wit/l piTtices that lhad (old.  is used by Paul in 1 Cor. xv. 8, witlh
Thlat is, lie would hlave been united  reference to himself.  See Notes on
with the rich and tle great..  Is there  that place. ~ I lted not been. I should
not here too also a slighlt evidence  have perished  I should  not have
of the foindness  for wealtlh, wllich  been a man, as I now anm, subiect to
mighlt hlave been one of' the errors of  calamity.  Tle meaning is, that lie
tihis good man?  WVould it not seem   would lhve been  tlaen  away  Ind
that such was his estillmate of the iin-  concealed, as stch ain untimely  irtll
portaulce of being esteemled rich, that  Is, and that he would never  a;ive
lie  would count it an honor to be  been numbered amiong the living and
united  withl tile affltent in  death,  tie suffering. ~T.s 2infnts  whlicli
ratiler thian be subjected to a conditioi never so  light.  Job expresses hlre
of poverty  and  want among  the  no opinion of their fiture condition,
living'?        JFho fcl/el thleir I.toSEs  or on the question whlether suchl inwitlh silver.  RoserinOller supposes  farits lhad immortal souls.  I-Ie is
thwat there is reference  hlere to the  simply  saying  that his  lot would
custom amon  tie;ncients of burying  hIlve been as theirs was, antd that lie
treasures withl thle dead, and tihat the  would have been saved from tile sorword houses refers to tile tombs or  rows whichilie now experienced.
tMalnsoleit1-Is  wlhichl  tlhey  erected.  17. There the wiclked cease fr'om
That sucel a customn  prevailed, tlhere tr'ouZblino'.  It  tie  grave-where
can be no doubt.  Joseplimts infeornis  kings ] and princes and  infants lie.
us thlat large quantities of treasue    Tltis verse is often applied to hteaven,
were buried itt tile tonb withl Davidc,  and the language is such as will, exwllichl afterwards vwas taken out for  piess tile condition  of tlat blessed
thie supp!yofan army; and Scltiltens  world.  But as utsed by  Job it hlad
(in, loc.) says thlat tile custom  pre-  no  sucl  reference.  It relates only
vailed extensively among the Arabs.  to tihe grave.   It is  latg ae whlie
The c;us;tom of' bryitng valuable ob-  beautifully expresses thie condition of
JeCtS Witlh the dead  was practised  the dead, and the desirablenecss even
also     bamongr thle  tborigines oo f is  ofan abode in thie tomb.  Tlmey who
country, and is to this day practised inl  a-e there, are fiee from tie vexations
Africa.  If this be the sense here,  and  innoyances to which  men are
then  thle idea of Job' was, tlat lie  exposed  in this life.  Th'le wicked
wolild hIave been in lhis grave united  cannot torture their limbs by tihe fires
with thlose wILo even there werle, ac-  of persecution, or wound thleir feelcomlpanied with wealth, ratlter tlian  ings biy slander, or oppress and hasuffering thle loss of all hiis property  rass therm in regard to tlcir  property,
ais lie was among the livinty
nong te  iinor distress them  by thwarting tlheir
16. Or es  hibort lelLc uhtisncly birth.  plans, or injulre them by ilmpuIgning
As an abortion whlichl is hid, or con-  their -motives.  All is peacefuil and
cealed; that is, whliclh is soon re-  calm  in  the grave, and thiere  is a
no-vel firom  the  sighlt.  3So  the  place where the malicious designs ot
Psalmist, lviii. 8:                      wicked mnen cannot reaclt us.  The
As a snail which melteth, let them dissolve;   object of this verse and the two folAs the untismely birth of a woman, thlat they  lowing is, to show tile reasoans wliy it
iayi nlot see tlc sun.  was desirable  to be in the grave,
Sept. E''z:woeia, the same word which  rather than to live and to suffer the ills




5;3                                     JOB.
18  There  the  prisoners  rest  voice of the  oppressor.
together;   they   hear  not  the               1) T'le  small  and  great are
orthiis life. We are not to silppose that    Nor pain, nor grice, nor anxiouls Iear
Job  referred exclusively to his own           Ialmtdle' lth)l honds. No morial woes
case in all tllis.  Ile is describing, in I   l  reach a   ile pec tefl sleeer herose.
generai, tire happy  coondition of' tile             J        s o           io
*o.. Jess slcpt; God's dying Son
dead, a;nd  we  tve  no reason to tlink       lasscd tllroulgh tie gravc, and ilest thel bed.
that lie Ihad been particrularly annllcoyed
by wicked men.  But tile pious orten           18. Tlhere  tie    tarisoterS  rest to-;are; and hIence it sllould be a ntatterct/cr.           -lelder   trnslltes   tli,
orgratitude tillat there is ornec place, at  "T'here tie prisoners rejoice in tilesir
least, where thie wicked cannnot nnroy  fcaeehion."           re l   X', str;lrlney
tile good; lnd where tihe persecuted,  enorrgir,  " TirerC  tlie) of  oid  (n
tile oppressed, and tile st;lndered r;ty mcytoret) tisserlrllrei togttirler (Mrr3mr
lie down  in peace.  1[,nd th/lrre the   rc()'br) 11ave not lceard tlie voice  of
weary? be at rest.  Ma;rg. Wearicd ine  tie  extrctor.'   Trelo    I Hebrew  word
strengrtlh.  Thle mairgin is in accord-'iZ rieanis to rest, to be qlliet, to be
ance witli tle  Hlebrew.  Tirlle lllcan-  trariluil: ailld tfle sense is, tlrlat tey
inrg is, tlrose whiose strengtl  is ex-  tire inr tile grave rfreed frori  c!;iins
lrautstedc; whio  are vworn  down  by   and oplpiressions. If Theyg hnear:not the
tle toils and c;lles of liife, rand who   voice of the oppre   ssor.  Of irll wlho
fecl tile  need  of rest.  Never was   exacted taxes, and who laid on tlremr
Inore  beautiful laniguage ernlployed   lieavy burdenls,l antd    wiro imprrisoined
tihan occuris in  tlis verse.  Wilat at  tileril for imalllgia;ly crimes. lie who
chlarr     stuch lart gutge thirows  even   is boiund in cltains, and whio  ilts no
over tile grave-like strewing flow-  other prospect of release, canii lorlk for
ers, rand  planting  roses arournd  tile  it in thle grave aturd  will find it ticere.
tomb!  Wlo slrould  feiar to die, if  Simlilar sentimenlts;lre folund rcspectprepared, whllen sutcli is to be tile con-  ing deathi in Seneca l d l(larcia,  ):20:
dition of tile dead?   Vlho is there'" Mors omnibuis finis, irultis reneditilat is not in somie way troubled by   ulrn, quibusdtalr  votull; Ilrc servitutihe wicked-by  thleir  tloughtless,  teri in vito doinino relnittit; Iae capungodly  lift; by  persecution, con-  tivoruin cattetias levat;  lrtc a carcere
teript, and slainder?  Comlp. 2 Peter  reducit, quos Cxire iniperiuriL  inipoii. 8. Ps. xxxix. 1.1.    o isthere tiat  tens vetuerat;  ia;te  exutlibis, in pais not at somne timec weary witli his  triami selmper anilulin  ocu.losqle tenloatd of care, anxiety, and  trouble.  deritibus,  ostenidit,  il Ii!  initeresse
Wlho  is tlhere whlose  strengtir does  inter quos qllisque jaceati; litme, ibi
not become exilhausted, and to whllom   res coiamui nes fortunitai mrale divisit, et
rest is not grateful tand  refieslting?    quto jure genitos aIlilrn aliii donavit,
And  wiho  is  thiere,  tlherefore, to  exqltuat ornia; ia;   c est, (tai   r niliit
wllom, if prepared  for Iheaven, thie   quidquam  alieno fecit arbitrio;  lhevc
grave would not be a place of calm    est, ea qutr  neino iruiriilitateln sualin
and grateful rest?  And tihouigh true   sensit; ltec est, qute nulli parlit."
religion will not prompt us to wishi   Tihe sense in Job is, that all are at
that we hiad lain down thlere in early  liberty in  deathi.  Chiains no longer
childhliood, as Job wishied, yet no dic-  bind; prisons no longer incarcerateo
tate of piety  is violated  whien  we   tile voice  of oppression  no  longer
look fo)rward with calln deligrit to thie   alarmns.
time when we rimaty repose where tirle         19. The snall a.nd  thle great (ire
wicked  cease  frotm  troubling,  and   there.  Tihe old and thie young, tihe
wlere the weary be at rest.  O  rave,  i!igLI  and tlre low.  Deathl levels all.
thou art ai peaceful spot! Thy rest is  It shows no respect to age; it spnres
calm; thi  slumbers are sweet.               none   because  tliey  are  v:gorous




CHAPTER III.                                   59
there; and the servant is free unto the bitter in soul;
from  his mastel,                          21 Which' long a for death,
20 Wherefore  is light given  but it cometh not; and dig for it
to him  that is in misery, and life  more than for hid treasures;
1 wait.    a Re. 9. 6.
young, or beautiful.  This sentiment  sion from slavery.  See it explained
has probably been expressed in vari-  at length  in  my  Notes  on  Isa.
ous forms in all languages, for all men  lviii. 6.
are made deeply sensible of its truth.    20. Wherefore is lightgiven to him
The  classic reader will recall the  that is in misery.  The word light
ancient proverb,                        here is used undoubtedly to denote
life.  This verse commences a new
nMorsi sceptra ligonibus equat, spart of Job's complaint.  It is that
and the language of Horace              God keeps men alive who would prefer to die; that he furnishes them
SqoUrtete     Necessitas t ines.with the means of sustaining existSortitur insignes et imos.
Omne capax movet urna nomen.        ence, and  actually  preserves them,
Tristis unda scilicet omnibus,        when they would consider it an inesQuicunaue terra munere vescimur,      timable blessing to expire. Schultens
Eanaviganda, sive reges,            remarks, on tis part of te capter
Sive inopes-erimus coloni.remarks, on thls part of the chapter,
Divesne prieco natus ab Inacho        that the tone of Job's complaint is
Nil interest, an pauper et infima     considerably modified. He has given
De gente sub dio moreris            vent to his strong feelings, and the
Victima nil miserantis Orci.vent to his strong feelings, and the
Omnes eodem eogimur. Omnium           language here is more mild and genVersatur urna. Serius, ocyus,         tie.  Still it implies a reflection on
Sors exitura.                      God.  It is not the language of hum-Omnes una mnanet nox,
Et calcanda semel via leti.  [Nullum   ble submission.  It contains an imMista senum ac juvenum densantur funera.  plied charge of cruelty and injustice;
Sava caput Proserpna fugit.    [bernas  and it laid the foundation for some
Pallida mors tequo pulsat pede pauperum taRegumque turres.                    of the just reproofs which follow.
T.And life unto the bitter in soul.
Adnd the servant is free from  his  Who are suffering bitter grief.  We
master. Slavery is at an end in the  use the word bitter yet to denote great
grave.  The  master can no longer  griefandpain.
tax the powers of the slave, can no       21. Which long rfor death.  Whose
longer scourge him  or exact his  pain and anguish are so great that they
uncompensated toil.  Slavery early  would regard it as a privilege to die.
existed, and there is evidence here  Much as men dread death, and much
that it was known in the time of Job.  as they have occasion to dread what
But Job did not regard it as a desira-  is beyond, yet there is no doubt that
ble institution; for assuredly that isthis often occurs. Pain becornes so
not desirable from awhich death would  intense, and suffering is so protracted,
be regarded as a release, or where  that they would regard it as a privideath  would  be  preferable.  Men  lege to be permitted to die. Yet that
often ta.k about slavery as a valuable  sorrow   must  be  intense  which
condition of society, and sometimes  prompts to this wish, and usually must
appeal even to the Scriptures to sus-  be longontinued. Inordinary  ases,
tain it; but Job felt that it was worse  such  is the love of life, and  such
than death, and that the grave was to  the dread of death and of what is
be preferred because there the slave  beyond, that men are willing to hear
would be free from his master. The  all that human  nature can endure
word here used and rendered " free"t death.  See Notes.~l@) properl expresesmaumis          nchrath er than mi eet   death. See Notes
(',1W ) properly expresses manumis- In ch. ii. 4   This idea has been




60                                  JOB.
22  Which  rejoice exceeding-           23 Why  is light given to a
ly, and are glad  when they can  man whose way is hid, and whom
find the grave?                         God hath hedged a in?
a c. 19. 8. La. 3. 7.
expressed  with unsurpassed beauty  to such a man? Why should he not
by Shakspeare:                          be permitted to die? This closes the
Fot who would bear the whips and scorns of complaint of Job, and the remaining
time,                             verses of the chapter contain a stateThe oppressor's wrong, the proud man's con-  lent of his sorrowful condition and
The pangs of despised love, the law's delay,   of the fact that he had now  been
The insolence of office, and the spurns  called to suffer all that he had ever
That patient merit of the unworthy takes,  apprehended.-In regard to the quesWhen he himself might his quietus malke
WVith a bare bodkin? VTho would fardels bear, tions  here  proposed  by  Job  (vs
To grunt and sweat under a weary life,  20-23), we may remark, that there
But that the dread of something after death-  was doubtless much impatience on
The undiscovered country, from whose bourne   part, and not a little improper
No traveller returns-puzzles the will;  his
And makes us rather bear those ills we have,  feeling.   The language shows that
Than fly to others that we know not of.  Job was not absolutely sinless; but
HdMIniET.   let us not harshly blame hinll. What
IT3nd  digfor it. That is, express a  lie says, is a statement of feelings
stronger desire for it than men do who  which often pass through the mind,
dig for treasures in the earth. Nothing  though they are not often expressed.
would more forcibly express the in-  Who, in deep and protracted sorrows,
tense desire todie than thisexpression.  has not found such  questions rising
22. Which rejoice exceedingrly. tIeb.  up  in  his  soul —questions  which
4"Who rejoice upon joy or exulta-  required all his energy, and all his
tion " (       ^-~i7 ) that is, with exceed-  firmness  of principle, and all the
ingly great joy. IT When theycan find  strength  which  he could  gain  by
the grave.  What an  expression! prayer, to suppress? To the questions
How  strikingly does it express the  themselves, it may be difficult to give
intense desire to die, and the depth of an answer; and it is certain that none
a man's sorrow, when it becomes a  of the fiiends of Job fiunished a solu.
matter of exultation'for him  to be  tion ofthedifficulty. When it is asked,
permitted to lie down in the corrup-  why a man is kept in misery on earth,
tion and decay of the tomb! A some-  when he would be glad to be released
what similar sentiment occurs in Eu-  by  death, perhaps  the  following,
ripides, as quoted by Cicero, Tusc. I among others, may be the reasons:
Qtuast. Lib. 1, cap. 48:                (1.) Those suifferings may be the very
Nam non decehat, domain               means which are needful to develop
Lugere, ubi esset aliquis in lucem editus,   the true state of the soul.  Such was
Humanm vitua varia reputtntes mala;  the case with Job. (2 ) They may be
At, qui labores morte finisset graves,  the proper punislment of sil in the
I-une omni amicos laude et hetitia exsequi.   eart, of wic   te individual was
23. Why is light given to a man  not fillly aware, but which may be
whose way is hid?   That is, who does  distinctly seen by God.  There may
not know what way to take, and who  be pride, and the love of ease, and
sees no escape from  the misery that  self-confidence, and ambition, and a
surrounds him.  I  Whomn   God hath  desire of reputation. Such appear to
hedged in. See Notes, ch. i. 10. The  have been some of the besetting sins
meaning here is, that God had sur-  of Job.  (3.) They are needful to
rounded him as with a high wall or  teach true submission, and to show
hedge, so that he could not move  whether a man is willing to resign
freely.  Job asks with  impatience,  himself to God.  (4.) They may be
why light, i. e. life, should be given  the very tlings which tare necessary




CHAPTER III.                               61
24 For  my  sighing  cometh          25 For   the  thing  which  I
before  I eat, and my roarings  greatly feared is come upon me,
are poured out like the waters.   and that which I was afraid ot
I my meat.                 2 Ifeared afear, and it came upon me.
to prepare the individual to die. At  taking my daily nourishment;" and
the same time that men often desire  appeals to a similar expression in
death, and feel that it would be a  Juvenal.  Sat. xiii. 211:
relief, it might be to them the great-  Perpetua anxietas, nec mense tempore cessat.
est possible calamity.  They may be  Rosenmiller gives substantially the
wholly unprepared for it. For a sin-  same explanation, and remarks, also,
ner, the grave contains no rest; the  that some suppose that the mouth,
eternal world furnishes no repose.  hands, and tongue of Job were so
One design of God in such sorrows  affected with disease, that the effort
may be, to show to the wicked how  to eat increased his sufferings, and
intolerable will be future pain, and  brought on a renewal of his sorrows.
how important it is for them  to be  The same view is given by Origen;
ready to die. If they cannot bear the  and this is probably the correct sense.
pains and sorrows of a few hours in  17.nd my roarings.  My deep and
this short life, how can they endure   eavy  groans.        re poured out like
eternal sufferings? If it is so desira-  teae waters. Thatis, (1.) in numberble to be released from the sorrows  they were like rolling billows, or
of the body here,-if it is felt thatthe  like theheaving deep.  (2.) Perhaps
grave, with all that is repulsive in it, also in sound like them. His groans
would be a place of repose, how im-  were  like  the  troubled ocean, that
portant is it to find some way to be  can be heard afar. Perhaps, also, (3.)
secured from everlasting pains  The  he means to say that his groans were
true place of release from  suffering  attended with' "a flood of tears," or
for a sinner, is not the grave; it is in that his tears were like the waves of
the pardoning mercy of God, and in  the sea. There is some hyperbole in
that pure heaven to wh~ich he is  the figure, in whichever way it is uninvited through the  blood of the  derstood; but we are to remember
cross. In that holy heaven is the  that his feelings were deeply excited,
only real repose from  suffering and  and that the Orientals were in the
from sin; and heaven will be all the  habit- of expressing themselves in a
sweeter in proportion to the extrem-  mode which to us, of more phlegity of pain which is endured on earth. matic temperament, may seem extra24. For my sighino cometh before I  vagant in the extreme.  We have,
eat. Marg. lMymeat.  Dr. Good ren-  however, a similar expression when
ders this, " Behold! my  sighing  we say of one that " he burst into a
takes the'place of my daily food,"  flood of tears."
and refers to Ps. xlii. 3, as an illus-    25. For the thing whzch Igreatly
tratioi:                             feared.  Marg. As in the Hebrew,
My tears ale my meat day and night.  "I feared a fear, and it came upon
So substantially Schultens renders it, me."  This verse, with the followand explains Et as meaning, " My  ing, has  received  a considerable
sighing comes in the manner of my  variety of exposition.  Many have
food," Suspirii m  ad modum panis  understood it as referring  to  his
veniens-and Isupposes it to mean  whole course of life, and suppose
that his sighs and groans were like  that Job meant to say that he was alhis daily food; or were constant and  ways apprehensive,of some great caunceasing. Dr Noyes explains it as  lamity, such as that which had now
meaning, " My sighing comes on  come upon him, and that in the time
when I begin to eat, and prevents my  of his highest prosperity he had lived




62                                 JOB.
is come unto me.                       had  I rest, neither was I quiet;
26 I was not in safety, neither  yet trouble came.
in continual alarm  lest his property  it in another.  The mind becomes
should be taken away, and lest he  exquisitely sensitive. The affections
should be reduced to penury and suf-  cluster around the objects of attachfering.   This  is  the  opinion  of  ment which are left, and they become
Drusius and Codurcus.  In reply to  dear to us.  When one child is taken
this, Schultens has remarked, that  away,  our  affections  cling  more
such a supposition is contrary to all  closely to the one which  survives,
probability; that there was no reason  and any little illness alarms us, and
to apprehend that such calamities as  the value of one object of affection
he now  suffered, would come upon  is more and more increased-like the
him; that they were so unusual that  Sybil's  leaves-as another is  rethey could not have been anticipated;  moved. It is an instinct of our nature,
and that, therefore, the alarm  here  too, to apprehend calamity in quick
spoken of, could not refer to the ge-  succession when one comes. " Misforneral tenor of his life.  That seems  tunes  seldom   come  alone;"  and
to have been happy and calm, and  when we suffer the loss of one enperhaps, if any thing, too tranquil  deared object, we instinctively feel
and secure.  Most interpreters sup-  that there may be a succession of
pose that it refers to the state in which  blows that will remove all our comhe was dvuring his trial, and that it is  forts from  us.  Such seems to have
designed to describe the rapid suc-  been the apprehension of Job.
cession of his woes.  Such is the in-    26. I was not in safety.  That is,
terpretation  of Rosenmailler, Schul-  I have, or I had no peace.  lra15b
tens, Drs. Good, Noyes, Gill, and  Sept. aofr ei3,',s,,     o-I iad nopeace
others.  According to this, it means  The sense is, that his mind had been
that his calamities came on him  in  disturbed  with  fearful alarms; or
quick succession.  HIe had no time  perhaps that at that time hlie was filled
after one calamity to become com-  with dread.  1T Neither hlad I rest.
posed before another came. TWhen   Trouble comes upon  me in every
he heard of one misfortune, he natu-  form, and I am  a stranger wholly to
rally dreaded another, and they came  peace. The accumulation of phrases
on with overwhelming rapidity.  If  here, all meaning   nearly the same
this be the correct interpretation, it  thind, is descriptive of a state of great
means that the source of his lamenta-  agitation of mind.  Suchl an accution is not merely the greatness of  mulation is not uncommon in the
his losses and his trials considered in  Bible to denote any thing which Ianthe agrqgregate, but the extraordinary  guage can scarcely describe.  So in
rapidity with which they succeeded  Isa. viii 22
each other, thus rendering them much.. )               t. And they Ohall look upward;
more difficult to be borne.  See ch. i.   And to the earth shall they look;
He apprehended  calairity, and it   And lo! trouble and darkness,
came suddenly.  WVhen one part of   Gloom, oppression, and deepened darkness.
his property was taken, he had deep  So Job x. 21, 22:
apprehensions respecting tile rest;  To the land of darkness and the death-slhade,
Allen all his; property wTas seized or  Thle land of darkness like the blackness of the
destroyed, lie had alarm  about his  Where is no order, alnd where the light is as
children; when the report came that        darkness.
they were dead, he feared some other  Thus in the Hamasa (quoted by Dr.
affliction still.  The sentiment is in  Good), " Death, and  devastation,
accordance with human nature, that  and a remorseless disease, and a still
when we are visited Nwitll severe cala-  heavier and more terrific family of
mity in one form, we n!attrrallv dread  evils."  The  Chaldee has made a




CHAPTER III.                               63
rernatable  addition  here, arising  man, on reflection, would approve.
firom the general design in the author  (2.) We see  the effect of heavy
of that Paraphrase, to explain every  affliction on the mind.  It soinetimes
thing.  ", Did I not dissemble when  becomes overwhelming.  It is so
the annunciation was made to me re-  great that all the ordinary barriers
specting the oxen and  the asses?  against impatience are swept away.
Was I not stupid [unalarmed, or un-  The sufferer is left to utter lanmroved, fl~iZW], when the re)port  guage of murm uring, and there is the
came about the conflagration?  XVas  impatient wish that lif'e was closed,
I not quiet, when the reportcame re-  or that he had not existed.  (3.) WTe
specting  the  caamels?   And  did not  are not to infer that because a man in
indignation come, when the report                         of    e expeswas made respecting nmy sons?"  I  sions which we cannot approve, and
Yet trouble came. Or rather,'and  which are not sanctioned  by the
trouble comes.' This is one of the  word of God, that therefore he is not
curnulative expressions to denote the  a good man.  There may be true
rapidity and the intensity of his sor-  piety, yet it may be far from perfecrows.  TIle word rendered troublee  tion; there may be in generyal submission to God, yet the calamity may
means  properly  tmembling,  be so overwhelming as to overcome
commotion, disquiet.  Here it signi-  the usual restraints on our corrupt
fies such nmisery as made him tremble.  and fhllen nature: and when we reOnce the word means wrath (Hab.  member how feeble is our nature at
iii. 2); and it is so understood here  best, and how. imperfect is the piety of
by tile LXX, who render it opye;.    the holiest of men, we should not
In regard to this chapter, contain-  harshly judge him who is left to exing the first speech of Job, we may  press impatience in his trials, or who
remark, that it is impossible to ap-  gives utterance to sentiments differprove the spirit which it exhibits, or  ent friom those which are sanctioned
to believe that it was acceptable to  by the word  of God.:There has
God. It laid the foundation for tile  been but one model of pure submiisr'eflections —many of them  exceed-  sion on earth-the Lord Jesus Christ;
inglvy just-in the following chapters,  and after the contemplation of the
anrd led his friends to doubt whether  best of men in their trials, we can
such a man could be truly pious.  see that there is imperfection in them,
Thle spirit which is manifested in  and that if we would survey absolute
this chapter, is undoubtedly far from"'  perfection in suffering, we must go to
that calm  submission which religion  Gethsemane and  to Calvary.  (4.)
should have produced, and frorom  that  Let us not make  the expressions
which Job had before evinced. That  used by  Job  in  this chapter ou1r
he was, in the main, a man of eni-  model in stiffering.  Let us inot supnent holiness and patience, the whole  pose that because he used such lanbook demonstrates; but this chapter  guage, that therefore we may also.
is one of the conclusive proofs that  Let us not infer that because they
lie was not absolutely free from im-  are found in the Bible, that therefore
perfection.  From  the chapter we  they are right; or that because he
may learn, (1.) That even eminently  was an unusually holy man, that it
good men sometimes give utterance  would be proper for us to use thie
to sentiments which are a departure  same language that he did.  The fact
friom the spirit of religion, and which  that this book is a part of the inthey will have occasion to regret.  spired truth of revelition, does not
Such was the case here. There was  make such hlngoage right. All that
a language of complaint, and a bitter-  inspiration does, in such a case, is
ness of expression, which' religion  to secure an exact record of what
rannot sanction, and which no pious  was actually said; it does not, of ne



64                                     JOB.
cessity, sanction it any more than an   ratives in the Bible.  7Where a sefti
accurate  historian  can be supposed   ment of approbation  or disapprobato approve all that he records. There   tion  is expressed, there the  sacred
may  be  important  reasons  why it  writer is answerable for it; in other
should  be  preserved, but he  who   cases he is answerable only foir the
makes the record is not answerable   correctness of the record.  This view
for the truth or propriety of what is  of the  nature  of  inspiration  will
recorded. The narrative is true; the   leave us at liberty freely to canvass
sentiment may be false.  The histo-  the speeches  made  in the  book of
rian may state exactly what was said   Job, and  make  it more important
or done: but what was said or done,  that we compare the sentiments in
may have violated every law of truth   those speeches with other parts of the
and justice; and unless the historian   Bible, that we may know  what to
expresses some sentiment of appro-  approve, and what was erroneous in
bation, he can in no sense be held   Job or his fiiends.
answerable for it. So with the narCHAPTER IV.
ANALYSIS  OF  CHAPTERS  IV. AND  V.
Tle first Speech of Eliphaz.
THE fourth and fifth chapters comprise the speech of Eliphaz in reply to the intemperate
language of Job. I-litherto his friends had maintained a profound silence in regard to his
afflictions-amazed by the magnitude of his sorrows, and unwilling to break in upon his grief,
and perhaps pondering the question whether fne who suffered so much could be a good man.
See Notes on ch. ii. 13. The bitter complaint of Job, however; his rash and intemperate language; his implied charges against God, seem to have settled the question in the minds of his
fiiends that he could not be a good man —and they proceed to address him in accordance with
this belief. Eliphaz-as in the whole series of arguments-opens the discussion. He is the
most mild.of Job's accusers; yet, though his accusations are conducted with great art, and
with a studious regard to urbanity of manner, they are terribly severe. It is not improbable that
he was the oldest of the fiiends of Jotb, as great respect was shown to the aged in those times,
and they were expected to speak first. See ch. xxaii. 6.  The speech of Eliphaz consists
mainly of the statement of his own observations, that the righteous are prospered, and the
wicked punished, in this world; and in solemn advice to Job to return to God, and commit his
cause to him. There is not a direct charge of hypocrisy, but it is implied throughout the argument, and the discussion which it brings on leads to this direct charge in some of the subsequent speeches. Tlhe argument, which is one of great beauty and power, consists of the following parts:
1. After duly apologizing for speaking at all, he proceeds to point out the inconsistency of a
good man's repining under calamity, and the absurdity of his complaining and murmuring, who
had so often eyhorted others to fortitude. This, to him, is strange and unaccountable, and inevitably leads to the question, whether Job could be a good man, ch v. i —6.
2. Ile then advances the sentiment that no one ever perished who was innocent, and that the
righteous were not cut off, ch. iv. 7 —11. He states, as the result of his own observation, that
they that plow wickedness and sow iniquity, reap the same. They are destroyed by the blast of
God, and consumed by the breath of his nostrils. This sentiment he illustrates by his observation of the ways in whieli the fierce lion is destroyedl; or, perlhaps, using thl word lion to denote savane and cruel men, lhe shows how they are cut off, ch. iv. 7 —11. This is the main doc.
trine which he and his friends defend. It is, that misery implies guilt; that great calamitics
are a proof of hypocrisy or sin; and thus it is insinuated that the wickedness of Job is the
cause of his present afflictions.
3 This position Eliphaz proceeds to defend, not only by his own observation, but by a
remarkable revelation which he says he had formerly had on this very subject, ch. iv. 12-21.
That vision was irn the silence of the night. A spirit, whose form hie could not discern, was




CHAPTER IV.
before him, which proclaimed, in a deep and solemn voice, that man could not be more just than
God; lhat even the angels were charged with folly; that men were deeply guilty before him,
and that he crushed and destroyed them on account of their transgressions
4. In confirmation of his views, Eliphaz appeals to the observation of the saints, and again
urges his own experience on the subject, cl. v. 1-5. He says that hlie, himself, had seen the
wicked fiourishing, but soon he had occasion to observe that they were overwhelmed with
calamity.'T'heit children were crushed with sudden death, and their harvest wvas consumed or
lai(l waste by the robber.  Though they seezced to be prosperous, yet he maintained that this
was no excepti n to his general remark that God would punish the wicked in this world, and
that calamity was proof of guilt.
5 In regarsd to affliction in general, he maintains that it is not the wolk of chance. It does
not,.ays lie, spring fioii the ground. It is appointed and directed by an intelligent Being; and,
therefore  heli infirs it must be designed to punish the wicked, ch. v. 6, 7
6. In view of the doctrine which he had now advanced, Elipliaz advises Job to commit his
cause to God. ch. v 8 —16. He says that lie would himself do it; and proceeds to show that
submiiission to Godl was a duty; that God was greaLt, and did wonderful things' that his Providence was over all events: that lie took the wise in their owvn craftiness  but that lie was the
protector and defender of him who trusted in him.
7. The argument of' Eliphaz concludles wittl  a statement of the happy consequences which
would follow from making God hIis friend, ch. v. 17-27.  If there was sincere piety, there
would be great bi,nefit ii, trials. God would support and comfort him; lie would dleliver him in
trouble, and would keep huim alive in famine; lie would rmake even the stone, of the field and
thle beasts tribntary to his happiness; his family would be preu.eived an. prospered, ani lie
wouldl come to the grave in peace andl honor. Elipliaz says that lie had seen instances like this,
and coinmends that course to Job —stroingly implying throughsrat that he showed in his trials that
lie hlad not thie true spirit of religion.
rTIEN Eliphaz the Temanite  with thee, wilt thou be grieved
answered  and said,                     but who  can" withhold  himself
2 If we assay'to commune  from speaking?
1 a oo-rd.                               2 r-e-aisEfino m words.
1. Tlhen Eliphaz the Ternanmite an-   language of courtesy, and is designed
swered.  See Notes, chl. ii. I.               to introduce the subsequent remarks
2. If wue assay  to  coranuze wit/c  in the kindest manner. Eliphlaz knew
that he was about to make observa-.hee.   Marg..// w  ord. H    Ieb-P1 3.~
h      tions which might implicate Job, and
~'~.' MJay we attempt a woord with   lie introduced thena in as kind a manthee?'  This is a gentle  and  polite   ner as possible.   There  is nothing
apology  at  the  beginning  of  his   abrupt or hIarsh in his beginning. All
speech —an inquiry whether he would   is courteous in  the highest degree,
take it as unkind if one slould adven-   and is a model for debaters.  IT But
ture on a remark in the way of argu-   t1ho can ewithhold hinself fronm speak.
iient.  Jahn, in characterizing the   ingo?   Mlrrg. Refraine  from    words.
part whicth Job's three friends respec-                       subject is so important,
tively take in the controversy, sa;lys:   the sentiments advanced  by Job are
"El:phaz is superior to the others in   so extraordinary, and the prinviples
discernment and delicacy. He begins   involved are so momentous, that it is
by addressing Job mildly; and it is  impossible to refrain.' There is muchl
not until irritated  by opposition that   delicacy in  this.  He did riot begin
he reckons him  among the wicked."   to speak merely to make a speech.
IT Wilt thou be grieved?   That is,   He professes that he would not lave
Wlilt thou take it ill?  Will it be   spoken, if hle had not been pressed by
offensive to you, or weary  you, o0  tnle iportance ofthle subject, and had
tire your patience?  The word used   not been full of matter.  To a great
extent, this is a good rule to adopt:
here ( Xv) means to labor, to stri ve,   not to malie a speech unless there are
to weary, to exhaust; and hence, to   sentiments  which  weigh  upon  the
be weary, to try  one's patience, to   mind, and convictions of duity which
take  any  thing  ill.  Here it is the   cannot be repressed.




66                                  JOB.
3  Behold, thou hast instructed   him  that was falling;  and thou
many, and  thou  hast strength-  lhast strengthened  the' feeble
ened' he weak hands.                    knees.
4  Thy  words have  upholden            5  But now  it is come  upon
a Is. 35. 3,                        1 bowi.oi'. He. 12. 12.
3  Behold,  thost  hlast instructed  Facile omnes, cum-e valemus, recta concilia
3   Behold, thou hast inst'ucted     grotis darlmus.    And. i. 9.
many.  That is, thou hast instructed
many how they ought to bear trials,  ~T It touchethi thee.  That is, affliction
and hast delivered important maxiis  has come to'yourself. It is 1o longer
to them  on the great subject of the  a thing about which you can coolly
divine  government.   This  is nlot  sit down and reason, and on which
designed to be irony, or to wound the  you can deliver formal exhortations.
feelings of Job.  It is intended to  fl.dsd thou art t-oubled.  Instead of
recall to his mind tie lessons wlichl  evincing the calm submission which
he had inculcated on others in times  you have exhorted others to do, your
of calamity, and to shlow him hlow   mind is now disturbed and restless.
imnportant it v as iiow  t hait lie should  You vent your com plaints against the
reduce his own lessons to practice,  day of your birth, and you ciarge
and show  their power in sustaining  God  with  injustice.  A  sentiment
hiniself.  T TTou least stisesLetheznecl  resembling this, occurs in Terence,
the sweahk lehands.  That is, thou hast  as quoted by Codelrcus
aided the feeble.  Til hands are the   Nonne id flagitium est, te allis consilium dare,
instrluments by whlichl we accomplish        sapere, tibi non posse te auxiliatier?
any thing, and whlen they are weai, h Something similar to this not nuilfeit is an indication of helplessness.    quently occurs.  It is an easy thing
4. Thy wvods have vzpioldenC him  to give counsel to others, and  to
that ctasfalling.  That is, either fall-  exhort them to be submissive in trial.
ing into sin, or sinking under calain-  It is easy to utter general maxims,
ity and trial.  Thlie Hebrew will bear  and to suggest passages of Scripture
either interpretation, but the con-  on the subject of affliction, and even
nection seemis to require us to under-  to impart consolation to others; but
stand it of one who was sinking under  when  trial comes to ourselves, we
tie weight of affliction.  ~ The feeble  often  fail to realize the power of
kncees.  Marg. bozoin(.  Tlhe  knees  those truths to console us. Ministerl
support the framie.  If they fail, we  of tile gospel are called officially to
are  feeble  and  hlelpless.  Hence,  impart such  consolations, and  are
their being weak, is so often used in  enabled to do it.  But wlien the trial
the Bible to denote imbecility.  The  comes on them, and when they ought
sense is, that Job, in tle days of his  by every solemn consideration to be
own prosperity, had exhorted others  able to show  tie power of those
to submit to God; hlad counselled  truths in their own case, it sometinles
them  in such a manner as actually to  happens that they evince tie sanie
give thlem sulport, and that the same  impatience and want of submission
views should now-  have  sustained   whichi they bad rebuked in others;
him  which lie bad so successfilly  and lhat whatever truth and power
emrnploed in comforting others.         there may have been in their instruc5. Batt ntow it is comxe  sepon thee.  ti.ons, they themselves little felttheir
That is, calarnity; or, the same trial  force.  It is often necessary that he
which others have laed, and in whichll   who is  appointed  to  comifort the
thou  hast so successfully  exhorted   afilicted, should be afflicted h-irself.
and comforted  thlem.  A similar sen-  Then lie can "' weep with those who
timient to tlat wllich is Ihere express-  weep;" and hence it is that ministers
ed, is fc.und in Tcrence:               of the gospel are called quite as much




CHIAPTER IV.                                   67
thee,  and   thou   faintest;  it    6 Is  not this  thy  fear, thy
toucheth  thee,  and  thou   art  confidence, the  uprightness  of
troubled.                               thy ways, and thy hope?
as any other class of men to pass  ish. If this be the sense, it is designed
through  deep waters.  Hence, too, to be a reproach, and accords with thle
thle Lord Jesus became so pr6iminent chlarge in tile question of Satan (cli.
in suffering, that lhe might be touched  i. 9),' Doth Job fear God for naught?'
with the feelings of our infirmity, arid  Rosenmtiller adopts the opinion of
be qualified to sympathize %withl us  Ludovicus de Dieu, and explains it
when we are tried.  Heb. ii. 14, 17, as meaning, "'You seemed to be a
18, iv. 15, 16.  It is exceedingly imn-  man fearing God, and a man of integportant that when they whose office  rity, and you were led lience to cheit is to comfort others are afflicted, risll high hopes and expectations;
tlhey should exhibit an example of but now you perceive that you were
patience and submission.  Then is  deceived.  Your piety was not sintile time to try their religion; and  cere and genuine, for the truly pious
then  they  have an opportunity to  do not thus suffer.  Remember thereconvince others that the doctrines  fore that no one perishes being inno
which they preach  are adapted  to  cent."   Codurcus renders it,' All
the condition of weak and suffering  thy hope was placed in thy religion,
man.                                    and tlhy expectation in the rectitude
6. Is not this tihy fear, tihy confi-  of thy  ways; consider now, who
dence? There has been considerable  perishes being innocent?"' The true
variety in the interpretation of this  sentiment of the passage has undoubtverse.  Dr. Good renders it,            edlv been expressed by Good, Noyes,
Is thy piety then nothing? thy hope   and Codurcus.   The Ilebrew  ren-'hy confidence? or the uprightness of thy  dered thyfear,~:~ means doubtwafys.                          less religious fear, veneration, or
Noyes renders it,                       piety, and is a word synonymous w.ith
Is not thy fear of God thy hope,      e).AfitFEta, ieo'pCeta,?elin'ion.   Tho
And the uprightness of thy ways thy confi- sentiment is, that his confidence or
denee?                            hope was placed in his relition- in
RosenmUller translates it,              his fear of God, his respect and venIs not in thy piety and integrity of life  eration for him, and in relianne on
Thy confidence and hope?             the equity of his government.  This
In  the  Vulgate  it is  translated,   ad been his stay in times past; and'Whlere i~s tlhy fear, thy  fortitude, this was the subject wlhichl  was natufl  rally brought before him thlien.  Elithy patience, and the integrity oftliy   aSls whllt            lie llod not puthy
ways'   In the Sept.,' Is not thy  hIis trust in that God still, and not
fear founded on folly, and thy hope,
an  the evil of 1 ty way?'  reproach  him as uncequal and unjust
and the evil of tlhy way?              in lisadlministl-atioD. IT Tle uj)?!-.LtCastellio translates it,               ess of t       s.  Heb Th   efe
hess of thy wvayis.  Hob. The porfecNimirnm tantuin religionis, quantum expecta- tion of thy ways. Note ch. i. 1. The
tionie                              idea is;               was founded on
Quantum  spei, tantum  habcelas integritatis  ide   that his ope
morurn;                             the integrity of hlis lfle, and on tlhe
and the idea avcording to his version  belief that the Upright would be re.
warded.  The passage may be ren.
is, thaint lie had as muchl religion as. ded,
was prolnpted by the hope of reward;        d,
that Isis piety and integrity were sus-   Is not thy confidence and thy expectation
thnt Iis piety and integrity were sus-       founded on thy religion,
tained only by hlis lope, and were    And on the integrity of thy ways i?
not the result of prinlciple; and tlhat  Thills is the general sentiment which
of course his religion was purely self-  Eliphaz proceeds to  illustrate and




68                             JOB.
7 Remember, I  pray  thee, cent? or where were the right.
who ever perished, being inno- eous cut off?
apply. If this was a just principle, it have been disposed to concede that
was natural to ask whether the trials  some afflictions might happen to good
of Job did not prove that he had no  men, yet when sudden and overwell-grounded reason for such confi-  whelming calamities such as they
dence.                             now witnessed came upon them, they
7. Remember, Ipray thee, who ever inferred that there must have been
perished, being innocent? The object corresponding guilt. Their reasonof this question is manifestly to show  ing on this  subject-which  runs
to Job the inconsistency of the feel- through the book-perplexed but did
ings which he had evinced.  He  not satisfy Job, and was obviously
claimed to be a righteous man. He  based on a wrong principle.-The
had instructed and counselled many  word perished here means the same
others. He had professed confidence  as cut off, and does not differ much
in God, and in the integrity of his from being overwhelmed with calamown ways.  It was to have been  ity. The whole sentence has a proexpected that one with such preten- verbial cast; and the sense is, that
sions would have evinced resignation  when persons were suddenly cut off
in the time of trial, and would have  it proved that they were not innobeen sustained by the recollection of cent. Job, therefore, it was inferred,
his integrity. The fact, therefore, could not be a righteous man in these
that Job had thus " fainted," and had  unusual and very peculiar trials. ~
given way to impatient expressions,  Or where were the righteous cut off 
showed that he was conscious that That is, by heavy judgment; by any
he had not been altogether what he  special and directvisitation. Eliphaz
had professed to be.' There must could not mean that the righteous did
have been,' is the meaning of Eli- not die  for lie could not be insensiphaz,'something wrong, when such  ble to that fact; but he must have
calamities come upon a man, and  referred to sudden calamities. This
when his faith gives way in such a  kind of reasoning is conimon-that
manner. It would be contrary to all when men are afflicted with great
the analogy of the divine dealings to  and sudden calamities they must be
suppose that such a man as Job had  peculiarly guilty. It prevailed in the
professed to be, could be the subject time of the Saviour, and it demanded
of overwhelmingjudgments; for who, all his authority to settle the opposite
I ask, ever perished, being inno- principle.  See Luke xiii. 1-5.  It
cent? It is a settled principle of the  is that into which men naturally and
divine government, that no one ever easily fall; and it required much
perishes who is innocent, and that observation, and long experience,
great calamities are a proof of great and enlarged views of the divine
guilt.' This declaration contains the  administration, to draw the true lines
essence of all the positions held by  on this subject. To a certain extent,
Eliphaz and his colleagues in this  and in certain instances, calamity
argument.  This they considered as certainly does prove that there is pecuso established that no one could call liar guilt. Such was the case with the
it in question, and on the ground of old world that was destroyed by the
this they inferred that one who expe-  deluge; such was the case with the
rienced such afflictions, no matter cities of the plain; such is the case in
what his professions or his apparent the calamities that come upon the
piety had been, could not be a good  drunkard, and such too in the special
man. This was a point about which  curse produced by indulgence in licen.
the minds of the friends of Job were  tiousness. But this principle does not.
settled; and though they seem to  run through all the calamities which




CHAPTER IV.                                   69
8 Even as I have seen, they a1 his nostrils are they consumed.
that plow iniquity, and sow wick-         10 The roaring  of the lion,
edness, reap the same.                 and the voice of the fierce lion,
9 By  the  blast of God  they   and  the  teeth a of the  young
perish,  and  by  the  breath  of  lions, are broken.
a Ga. 6. 7. 8. 1 i.e. hisa eaer. c. 15.30. Is. 11.4.  a Ps. 58 6.
fall on men.  A tower may fall on the  For they have sown the wind,
righteous as well as the wicked; an  And they shall reap the whirlwind:
zD b ~~~~~~~~It hath no stalk; the bud shtall yield no meal
earthquake may destroy the innocent  If so be it yield, strangers shall swallow it up.
as well as tile guilty; the pestilence  Thus in the Persian adage:
sweeps away the holy and the unho-': He that planteth thorns shall not gather
ly, the profane and  the pure, the          roses."              [Dt. GonoD.
man who fears God and him who fears  So Eschylus -
him not; and the inference is now
seen  to  be too  broad  when we                eer Oo' aror iI aI.'eza,.
Infer, as the firiends of Job did, that  The field of wrong brings forth death as its
no righteous man is cut off by special      fruit.
calamity, or that great trials demon-  The  meaning  of Eliphaz is, that
strate that such sufferers  are less  men  who form   plans of wickedrighteous than others ale.   Judg-  ness must reap  appropriate fiuits.
ments are not equally administered in  They cannot expect thlat an evil life
this world, and hence the necessity  xvill produce ultimate happiness.
for a future world of retribution. See    9. By the blast of God.  That is,
Notes on Luke xiii. 2, 3.              by the judgment of God.  The figure
8. Een as I have seen.  Eliphaz  is taken fiom the hot and fiery wind,
appeals to his own observation, that  which, sweeping over a field of grain,
men who hlad led wicked lives were  dries it up and destroys it.  In like
suddenly cut off.  Instances of this  manner Eliphaz says the  wicked
kind lie might doubtless have observ-  perish before God.  IT ind by the
ed-as all may have done.  But his  breath  of  his  nostrils.   By  his
inference was too broad when  he  anger. The Scripture often speaks of
concluded that all the wicked are  breathiing out indignation and wrath.
punished in this manner.  It is true  Acts ix. i.  Ps. xxvii. 12.  2 Sam.
that wicked men are thus cut off and  xxii. 16.  Ps. xviii. 15, xxxiii. 6.
perish; but it is not true that all the  Notes on Isa. xi. 4, xxx. 28, xxxiii. 2.
wicked ar. thus punished in this life,  The figure was probably taken fiom
nor that any of the righteous are not  the  violent  breathing  which  is
visited with similar calamities.  His  evinced when the mind is under any
reasoning was of a kind that is com-  strong  emotion, especially  anger.
mon in the world —that of drawing  It refers here to any judgment by
universal conclusions fiom premises  which God cuts off the wicked, but
that are too narrow  to sustain them,  especially to sudden calamity-like a
or from  too few  carefully observed  tempest or the pestilence.
facts.  lF Tihey that plow  iniquity.    10. The roaring of the lion.  This
This is evidently aproverbial expres-  is evidently  a continuation of the
sion; and the sense is, that as men  argument in the preceding verses,sow  they reap.  If they sow wheat,  and Eliphaz  is stating what had octhey reap wheat; if barley, they reap  curred under his own observation.
barley; if tares, they reap tares.  The expressions have much of a
Thus in Prov. xxii. 8.                 proverbial cast, and are designed to
convey in strong poetic language
He that soweth iniquity shall reap also vanity.  what he supposed usually occued
what he supposed usually occurred.
So in Hosea viii. 7:                   There can be no reasonable doubt




70                                JOB.
here that he refers to men in these  language.  It may be of some interverses, for (1.) Itis not true that the  est to inquire, in a few words, into
lion is destroyed in this manner. No  the meaning of those wvhichli he has
more frequent calamity comes upon  used.  ~T The roaring of the lion.
him than upon other animals, and per-  The word here used (       ) or in a
haps he is less frequently overcome                           - f
more usual form  ~.~a,  is from,~
than others.  (2.) Such a supposition, is i                                  T
nly would make the rerks of ddh, to pull, to pluck, and is probaEliphalz pertinent  to his argument.  bly given to the lion as the puller in
He is speaking of the divine govern-  pieces, on account of the mode in
ment in regard to vicked men, and lie  which he devours his prey. Bochart,
uses tlis language to convey the idea  however, contends that the name is
that they are often destroyed.  (3.)  not from,IIX~ because, says lie, the
It is commion in the Scriptures, as in  lion does not bite or crop his food
all Oriental writings, and indeed in  like grass, which, he says, the word
Greek and Roman poetry, to com-  properly means, but is from  the verb
pare  unjust, cruel, and rapacious  I;t?r.dh, to see because, says he,
men with wild anirnals.  See Notes  the lion is the most keen sighted of
on Isa. xi.  Comrp. Ps. x. 9, lviii 6. the animals; or rather fiom the fire
Eliphaz, thl-eefore, here, by the use  of his eyes —the terror which the
of the words rendered lion, means to  glance of' his eye inspires.  So thle
say that men of savage temper, and  Greeks derive the word lion, )J'orva,
cruel dispositions, and untamed fero-  fiom)i.do, to see. See Boch art, Hierz.
city, were cut off' by tile judgments  Lib. iii. c. 1, p. 715.  1T The voice of
of God.  It is remarkable that he  the fierce lion. The word hlere transemploys so manry worlds to designate  lated erce lion (n:   is from i
the lion in thjese two verses.  No less  slmlahl, to o   ard hence given_
than five are employed, all of thelm   for an  obvious reason  to a  lion.
probably denoting originally  some  Bochart understands by it theswarthy
peculiar and strilking characteristics of lion of Syria; the lion which the.
the lion. It is also an illustration oftlIe Arabians call odlamon. This lion,
copiousness of the Hebrew language  says he, is dark and dinTh.  T'hoe
in this respect, and is a specimen of  sal coor of te lion is yello, Thu
usual color of the lion is yellow, but
the custom  of speaking  in Arabia.  Oppian says that the lion in ~Ethiopla
The Alrabic language 1S so copious  is sometimes found of a dark color,
that the Arabs boast that they have  is smletonn.   See Bochart,  iero.
four hundred termns by which to de-  Lib. i. c. 1, p. 717, 718. I   The teeth of
signate thelion.  Alarge part ofthem   teoungions. Thewodlre used
the young lions. The word bere used,
are, indeed, figurative expressions,  
derived from some quality of the ani-, means a " young lion already
mal, but they show a much greater  weaned, and beginning to lunt for
copiousness in the language than can  prey."- Gesenius.  It thus differs
be foulnd in Western dialects.  The  from the n'~ giur, which means a
words used here by  Eliphaz are  whzoelp, still under the care of the
about all the terms by which the  dam.  See Ezek. xix. 2, 3.  Comp,
lion is designated in the Scriptures.  Bochart, Hieroz. Lib. iii. c. 1, p. 714,
They are:5t.-l') 5IW,,1e:    -i, ISo me expression is here evidently to
an  o  e    be understood thatshall be npplicabl~
and    T..  Theworld7t  elation., to the voice, or the roaring of the
pride, is given to the lion, Job xxviii.  lion.  Noyes  supplies the words,
8, xli. 26, from  his proud gait; and  "are silenced."   The words "are
perhaps the word  ~.. ariel, 2  broken" can be applicable only to
Sam. xxviii. 20. 1 Chron. xi. 22.  the teeth of the young lions.  It is
But Eliphaz has exhausted the usual  unnatural to say that the " roaring"
epithets of the lion in the Hebrew I and the " voice" are broken.  The




CHAPTER IV                                  71
11 The old lion perisheth for         12 Now  a thing was' secretly
lack of prey, and the stout lion's  brought to me, and mine ear rewhelps are scattered abroad.          ceived a little thereof.
1 by stealth.
sense is, that the lion roars in vain,  beasts of the desert, though so fearful
and that calamity and destruction  and formidable.
come  notwithstanding  his growl;    12. Nlow a thing.  To confirmn his
and-as applied to men, it means that  views, Eliphaz appeals to a vision of
men who resemble the lion are dis-  a most remarkable character which
appointed and punished.               he says he had had on some former
11. The old lion.  The word here  occasion on the very point under
used, Ad,  denotes a lion, "so call-  consideration.   The object of the
ed,"  says  Gesenius,! from   his  vision was, to show that mortal man
strength and bravery," or, according  could not be more just than God, and
to Umbreit, the lion in the strength  that such was the purity oftlie Most
of his old age.  See an examination  High, that he put no confidence conmof the word in Bochart, Hieroz. P. i. paratively even in the angels.  The
Lib. iii. c. 1, p.720.  ~ Perisheth for  design for which this is introduced
lack of prey.  Notwithstanding his  here is, evidently, to reprove what
strength and power.  That is, such  he deemed the unfounded self-confia thing sometimes occurs.  Eliphaz  dence of Job. He supposed that he
could not maintain that it always  had been placing an undue reliance
happened.  The meaning seems to  on his own integrity; that he had
be, that as the strength of the lion  not a just view of the infinite holiwas no security that he would not  ness of God, and had not been aware
perish for want, so it was with men  of the true state of his own heart.
who  resembled  the lion  in  the  The highest earthly excellency, is
strength of mature age.  IT And the  the meaning of Eliphaz, fades away
stout lion's whelps.  The word here  before God, and furnishes no ground
rendered " stout lion,",   is prob-  for self-reliance.  It is so imperfect,
ably derived f'rom tihe obsolete root so feeble, so far from what it should
lb t a e root. be, that it is no wonder that a God so
U,  MMlbd', to roar, and is given to  holy and exalted should disregard it.
the lion on account of his roaring.  He designed also, by describing this
Bochart, Hieroz. P. i. Lib. iii. c. 1,  vision, to reprove Job for seeming to
p. 719, supposes that the word means  be more wise than  his Maker in
a lioness.  These words completP  arraigning him for his dealings, and
the description of the lion, and the  uttering the language ofcomplaint.
sense is, that the lion in no condi-  The word "thing" here means a
tion, or whatever name indicative of word (Heb.), a communication, a
strength might be given to it, had  revelation.  IT Was secretly brought
power to resist God when he came  tonz me. Marg. by stealth. The Hebrew
forth for its destruction.  Its roaring,  word (   means to stl; to ta
its strength, its teeth, its rage, were
all in vain. ~ JAre scattered abroad.  away by stealth, or secretly.  Here
That is, when the old lion is destroy- it means, that the oracle was brought
ed, the young ones flee, and are una-  to him as it were by stealth.  It did
ble to offer resistance.  So it is with  not come openly and plainly, but in
men. When the divine judgments  secrecy and silence-as a thief apcome upon them, they have no power  preaches a dwelling.  An expression
to make successful resistance.  God  similar to this occurs in Lucian, in
has them under control, and he comes.Amor. p. 884, as quoted by Schultens,
forth at his pleasure to restrain and;).srromToma'v  ).a)ct(a zalt VtpOlvolto'q.
subdue then, as lie does the wild  ~l And mine ea? received a little thereof




72                              JOB.
13 In thoughts from  the vi- sions of the night, when deep
Dr. Good translates this, "And mine  But this general sentiment he proear received a whisper along with it."  cccds to apply to Job, and regards
Noyes, "And mine ear caught a  it as teaching, that since he was overwhisper thereof."   The Vulgate, whelmed with such peculiar afflic-'"And my ear received secretly the  tions, there must have been some
pulsations of its whisper" —venas  secret sin of which he was guilty,
susurri ejus.  The word rendered  which was the cause of his calamia little," ]~'~, occurs only here  ties.
and in ch. xxvi. 14, where it is also    13. In  toulghts.    Amidst the
rendered little. It means, according   tumultuous and  anxious thoughts
to Gesenius, a transient sound rapidly  }hicre  occur in   the night.  The
uttered and swiftly passing  away. eb       word  rendered  thouhts,
Symm. 1ptaoto'1?o. —a whisper. Ac-  (MZrs'),  means  thoughts  which
cording to Castell, it means a sound  divide and distract the mind. IT From
confused and feeble, such as one re- the visions of the nighrt.  On the
ceives when a man is speaking in a  meaning of the word visions, see
hurried manner, and when he cannot Notes on Isa. i. 1. This was a comcatch all that is said. This is proba- mon mode in which the will of God
bly the sense here. Eliphaz means  was made known in ancient times.
to say that he did not get all that For an extended description of this
might have been said in the vision. method of communicating the will
It occurred in such circumstances, and  of God, the reader may consult my
what was said was delivered in such  Introduction to Isaiah, ~ 7. IT W7hen
a manner, that he did not hear it all deep sleep falleth  on  men.  The
distinctly. But he heard an impor-  word  here  rendered  deep  sleep,
tant sentiment, which he proceeds to                                  X commo
apply to the case of Job.-It has been.., commonly denotes a promade a question whether Eliphaz  found  repose or slumber brought
really had such a vision, or whether  upon man by divine agency.  So
he only supposed such a cause, and chultens in oc. Itistherord used
whether the whole representation is  to describe the " deep sleep" which
not poetic. The fair construction is, God brought upon Adam  when he
that he had had such a vision. In  took from his side a rib to form Eve,
such a supposition there is nothing  Gen. ii. 21; and that, also, which
inconsistent with the mode in which  came upon Abraham, when an horror
the will of God was made known in  of great darkness fell upon hin.
ancient times; and in the sentiments  Gen. xv. 12. It means here prouttered there is nothing inconsistent found repose, and the vision which
wt what might have been spoken  he saw was at that solemn hour when
by a celestial visitant on such an oc-  the world is usually loced in slum
casion.  All that was spoken was in
accordance with the truth everyaccordance  with the truth  every-  time of thoughts, before the night.
where revealed in the Scriptures, visions  and supposes that Elipha
though Eliphaz perverted it to prove  refers to the time that was especially
that Job was insincere and hbypocriti-  favorable to meditation and to serious
cal.  The general sentiment in the  contemplation  before the  time of
oracle was, that man was not pure  sleep and of dreams. In support of
and holy compared with his Maker; this use of the preposition ]., min,
that no one was free from guilt in his  he appeals to Hagg. ii. 16, and No]~ight; that there was no virtue in  dius Concord. Part p. 546.  Our
n an in which God could put entire  common  version,  however, has
confidence; and that, therefore, all probably preserved the true sense
were subjected to trials, and to death. of the passage. It is impossible to




CHAPTER IV.                                 73
sleep falleth on men,                  trembling, which made 2 all my
14 Fear x came upon me, and  bones to shake.
1 met me.                          2 the multitude of.
conceive  any thing more sublime  moon rose in the east.  Sleep dethan this whole description.  It was  scended on the youths.  Their blue
midnight.  There was solitude and  helmets glitter to  the beam; thie
silence all around.  At that fearful  fadingfire decays.  But sleep did rnot
hour this vision came, and a senti-  rest on the king.  He rose in the
ment was communicated to Eliphaz  midst of his arms, and slowly ascendof the utmost importance, and fitted  ed the hill, to behold the flame of
to make the deepest possible impres-  Sarno's tower.  The flame was dim
sion.   The  time; the quiet; the  and distant: the moon hid her red
form of the image; its passing along,  flame in the east.  A  blast came
and then suddenly standing still; the  from the mountain; on its wings was
silence, and then the deep and solemn  the SPIRIT OF LODA.  He came to
voice-all were fitted to produce the  his place in his terrors, and shook
profoundest awe. So graphic and so  his dusky spear.  His eyes appear
powerful is this description, that it  like flames in his  dark face; his
would be impossible to read it-and   voice is like distant thunder. Fingal
particularly at midnight and alone-  advanced his spear amid the night,
without something of the feeling of  and raised his voice on high.' Son
awe and horror which Eliphaz says it  of Night retire: call thy winds, and
produced on his mind.  It is a de-  fly! Why dost thou come to  my
scription which for power has proba-  presence with thy shadowy arms?
bly never been equalled, though an  Do I fear thy gloomy form, spirit of
attempt to  describe an apparition  dismal Loda?  Weak is thy shield
from  the invisible world has been  of clouds; feeble is that meteor, thy
often made.  Virgil has attempted  sword! The blast rolls them  togesuch a description, which, though  ther; and thou thyself art lost. Fly
exceedingly beautiful, is far inferior  from  my presence, Son of Night!
to this ofthe Sage of Teman. It is the  Call thy winds and fly!'' Dost thou
description of the appearance of the  force me from  my place P' replied
wife of Eneas:                        the  hollow  voice.' The  people
Infelix simulachrum  atque ipsins  umbra  bend before me.  I turn the battle
Creius;                           in the field of the brave.  I look
Visa mihi ante oculos, et notS major image.   on the nations, and
Obstupui; stetruntque combab, et vox fancibus hasit..an. ii. 772.   my nostrils pour the blast of death.
— "  Al length she hears,          I come abroad on the winds; the
And sudden through the shades of night ap-  tempests are before my face, but my
pears;                           dwelling is calm  above the clouds;
Appears no mere Ceetisaneor my wiffe,  the fields of my rest are pleasant.'"
But a pale spectre, larger than the life.
Aghast, astonished, and struck dumb with  Comp. also, the description of the
fear,                            Ghost in Hamlet.
I stood: like bristles rose my stiffened hair. 4.  Fear came upon me.  Mar
DRYDEN.      14. Fear came   pon me.  Marg
ylet me. The Chaldee Paraphrase
In the poems of Ossian, there are
several descriptions of apparitions or  renders this, "a  tempest,"   Rghosts, probably more sublime than  The LXX, d(Poziql-shudde ring, or
are to be found in any other unin-  horror.  The sense is, that he bespired writings.  One of the most  came greatly alarmed at the Vision
magnificent of these, is that of the  IT Which made all my bones to shake.
Spirit of Loda, which I will copy, in  Marg.  As  in  Hebrew, the multiorder that it may be compared with  tude of my bones. A  similar image
the one before us.  "The wan cold  is employed by Virgil,




74'JOB.
15  Then a spirit passed before  not discern the form  thereof: an
my  face;  the  hair  of my flesh  image  was  before  mine  eves;
stood up:                                  L there  was silence, and I heard
16  It stood  still, but I could   a voice, saying,
I or, I heard a still voice.
Obstupuere animi, gelidusque per ima cucurrit  common  to  admit a  doubt.   The
Ossa tremor;...,   i,i. ii. 120.     cause may be, that sudden fear ilhas
"A cold tremor ran through all their bones.  the effect to dive the  lood  to the
15. T/hen a spirit passed before my  heart, as the seat of vitality, and the
face.  He does not intimate whether  extremities  are  left  cold, and  the
it was the  spirit of a man, or an   skin thus contracts, and the effect is
angel who thus appeared.  The be-  to raise the hair.
lief in such apparitions was common          16. It stood still.  It took a fixed
in the early ages, and indeed has pre-  position and looked on me.  It at first
vailed at all timnes.  No one can de-  glided by, or towards him, then stood
monstrate that God could not com-  in an immovable  position, as if to
municate his will in such a manner  attract his attention, and to prepare
as this, or by a messenger deputed   him  for the  solemn  announcement
from  his immediate presence to im-  which it was about to make.  This
part valuable truth  to men.  IT The  was the point in which most horror
hair of myflesh stoodup.  This isan  would be felt.  We should be less
effect which is known often to be  alarmed at any thing which a strange
produced  by  fear.   Sometimes the  messenger should say, than to have
hair is made to turn white almost in  hin  stand and fix his eyes steadily
an instant, as an effect of sudden   and silently upon us.  Hence Horaalarm; but usually the effect is to  tius, in'Hamlet,' tortured  by the
make it stand on end.  Seneca uses  imperturbable silence of the Ghost,
language remarkably similar to this  earnestly  entreated  it to  give  him
in  describing the effect of fear, in  relief by speaking.
Hercule (Etaco:
Vagos per artus errat excussos tremor,     Hor.-What art thou that usurp'st this time
Ercetus horret crinis, impulsis ad hoc        of night,
Stat terror animis, et cor attonitum salit,  Together with that fair and warlike form
Pavidumque trepidis palpitat venis jecur. In vwhich the majesty of buried Denmark
So0 Virgil,                               Did sometime march? By heaven, I charge
~~~~So Virgi~~, ~~ tthee, speak.
Steteruntque comae, et vox faucibus habsit.  Mar.-It is offended.
zEn. ii 774.    Ber.-See! It stalks away.
Sese also.En. iii. 48, iv. 289.           iHor.-Stay; speak: speak, I charge thee
speakr.               Act i. Sc. i.
So also LEn. xii. 868:
Re-enter Glhost.
Arrectmcque horrore coma.
Arrete horror com.  Ho.-But, soft; behold! lo, where it comes
A similar description of the effect of          again!
fear is given in the Ghost's speech to  I'll cross it, though it blast me.-Stay, illusion!
HIamlet:                                  If thou hast any sound, or use of voice,
Speak to me:
" —   "But that I am forbid     If there be any good thing to be done,
Tro tell the secrets of my prison-house,   That may to thee do ease, and grace to me
I could a tale unfold, whose lightest word  Speak to me:
Would harrow up thy soul, freeze thy young  If thot art privy to thy country's fate,
blood,                               Which, happily, foreknowing may avoid
Make thy two eyes, like stars, start from their  O speak 
spheres,                             Or if thou hast uphoarded in thy life
Thy knoaty and combined locks to part,    lExtorted treasure in the womb of earth,
And each particular tair to'stanldon end,  For which, they say, you spirits oft walk in
Like quills upon the fretful porcupine."        death
Tihe fact here referred to-that fear  Speak of it; stay, and speak.      Act. i Sec.i
or fright causes the hair to stand on                     Enter Ghost.
end-it too well established, and too    Hor. —Look, my lord it comes I




(1HAPTER  IV.                                75
17 Shall mortal man be more  just than God?   Shall a nan be
HCam.-Angelsandlministersofgrace, defend  29.  The LXX  render it, " I heard
U                                   gnlbez', and a voice,"
Be thou a spirit of health, or goblin damn'l,   a
Bring with thee ails from heaven, or blasts ).  po,1, v.    But it seems to me that
from hell.                        the common reading is preferable.
Be thy intents wicked or charitable,   There   was  stillness-a  solemn,
Thou corn'st in such a questionable shape  awful silence, and
That I will speak to thiee; I'1 call thee, awful silence, and then he heard a
Htamlet,                         voice impressively speaking.  The
King, fatlher. royal Dane: 0, answer me;  stillness was designed to fix the atLet mc nct burst. in ignorance  Act i. Se. iv.
tention, and to prepare the mind for
IT But I could not discern the form  the  sublime  announcement which
thereof.   This might have  arisen  was to be made.
from  fear, or firom  the darkness of    17. Shall mortal man.  Or, shall
the night, or because the spirit was feeble man.  The idea of mortal is
not distinct enough in its outline to  not necessarily implied in the word
enable him to do it. There is here
here used, ~:R.  It means man; and
just the kind of obscurity which isman; and
essential to the  sublime, and the  is usually applied to the lower classes
statement of this circumstance is a  or ranks of men.  Notes on Isa. viii.
master-stroke  in the poet.  A  less  1. The commonopinion in regard to
perfect imagination would have at-  this word is, that it is derived from
tempted to describe thle form of the  As, to be sick, or ill at ease; and
spectre, and would have given an ac-  then desperate, or incurable-as of a
count of its shape, and eyes, and  disease or wound. Jer. xv. 18. Mic.
color.  But none of these are here  i. 9. Job xxxiv. 6.  Gesenius (Lex.)
hinted at.  Tile subject. is left so  calls this derivation in question; but
that the imagination is most deeply  if it be the correct idea, then the word
impressed, and the whole scene has  here used originally referred to man
the aspect of the highest sublimity.  as feeble, and as liable to sickness
Noyes vesry improperly renders this,  and calamity.  I see no reason to
" Its face I could not discern."  But  doubt that the common idea is corthe word  used,  rS: does not mean  rect, and that it refers to man as
weak and feeble. The other word
face here merely, it means the form,
figure, aspect, of the spectre.  IT.1n  here used to denote man (~..) is
mtrage was before mine eyes.  Some  given to  him  on  account of his
tbrrm; some appearance was before  strength.  The two words, therefore,
me, whose exact figure I could not  embrace man whether considered as
mark  or describe.  IT There  was  feeble or strong-and the idea is, that
silence.  Marg.  I heard a still voice.  none of the race could be more pure
So Rosenmailler says that the word  than God.  ~ Be mnore jst than God.
here, I'll,  does not mean silence,  Some expositors have supposed that
but a gentle, breeze, or air-aacram   the sense of this expression in the
lenem-such as Elijah heard after the  Hebre   is," Carl nln  be pure before
tempest had gone by, and when God  God, or  in  tie  sight of God?
spoke to limn, 1 Kings xix. 12, 13.  They allege that it could not have
been made a question whether man
Grotius supposes that it means here  been bade a  uestion  whether man
could be ~more pure than God, or
the -Sp-=  Bath-Klol, or " daughter  more
>the.     Batic-o,   or " daugter. more just than hIis Maker.  Such is
of the voice," of which the Jewish  the view presented of the passage by
Rabbins speak so often-the still and  Rosenmaller,  Good, Noyes,  anit
gentle voice in which God spoke to  Umbreit.
men. The word used (?:1:) usually'" Shallmortal man be just before God?
means silence, stillness, as of the    Shall man be pure before his Maker?"
winds after a storm, a calm, Ps. cvii.  In support of this view, and this use




76                                 JOl.
more pure than his Maker?             his servants; 1 and his angelsi
18 Behold, he put no trust in  he charged with folly.
I or, nor in his angels, in whom he pit light.    1 2 Pe. 2. 4.
of the Hebrew preposition 1Z, Rosen-  lights are as nothing before the glory
mnaller appeals to Jer. li. 5. Nun.  of the sun.  The Chaldee renders
xxxii. 22. Ezek. xxxiv. 18.  This,  this,'Lo, in his servants, the prohowever, is not wholly satisfactory.  pliets, he does not confide;" but the
The more literal translation is that  more correct reference is undoubtedly
which occurs in the common version,  to the angels.  [ F rnd his angels he
and this accords with the Vulgate  chtarged with folly.  Marg. Or, Xor
and the Cllaldee.  If so understood,  in his angels in whom he put light.
it is designed to repress and reprove  The different rendering in the text
the pride of men, which arraigns the  and in the margin, has arisen from
equity of the divine  government,  the supposed ambiguity of the word
and which seems to be wiser and bet-  employed lhere —1,.  It is a word
ter than God. Thus understood, it  wr    e,
which  occurs nowhere else, and
would be na pertinent hreproo  of Jb,  hence it is difficult to determine its
who in his complaint (ch. iii.) had  true signification. Walton renders it,
seemed to be wiser than God. He had  gloriati, glorying; Jerome, praviirmpliedly charged him with injusticetoe
nrn;rlvr~re    -ir  it  nuse  tus, wickedness;  the LXX, Zo).t0g1,,
and want of goodness.  All men who        wice ness; the LXX, oo    )efl,
faelt,  blemish; Dr. Good, default,
murmur against God, and who arraign  ordefectioso; NoyDsrailty.   Gesethe equity and goodness of the divine  nius   say s that th   e word is derived
dispensations, claim  to be wiser and  nius says that the word is derived
better than he is. They would have  from                (No. 4), to be foolordered things more wisely, and in a  ish.  So also  Kimchi  explains it.
better manner.  They would have  According to this, the idea is that of
kept the world from the disorders and  fbolislhness-i. e. they are far irnfesins which actually exist, and would  rior to God in wisdom; or, as the
have made it pure and happy. HIow   word folly in the Scriptures is often
pertinent, therefore, was it to ask  synonymous with sin, it onight niean
whether man could be mnore pure or  that their purity was so far inferior to
just than his Maker! And how per-  his as to appear like impurity and
tinent was the solemn question pro-  sin. The essential idea is, that even
pounded in the bearing of Eliphaz by  the holiness of angels was not to be
the celestial messenger —a question  compared with God. It is not that
that seems to have been originally  they were polluted and unholy, for,
proposed in view  of the complaints  in their measure, they are perfect;
and murmurs of a self-confident race! but it is that their holiness was as
18. Behold, he put no trust in his  nothling compared with the infinite
servants.  These are evidently the  perfection of God. It is to be rewords of the oracle that appeared to  membered that a part of the angels
Eliphaz. See Schultens, in loc. The  had sinned, and they had shown that
word servants here refers to angels;  their integrity was not to be confided
and the idea is, that God was so pure  in; and whatever might be the holithat he did not confide even in the  nessof a creature, it was possible to
exalted holiness of angels —meaning  conceive that lie might sin. But no
that their holiness was infinitely in-  such idea could for a moment center
ferior to his. The design -is to state  the mind in regard to God. The
that God had the highest possible  object of this whole argument is to
holiness, such as to render the holi-  show, that if confidence could not be
ness of all others, no matter how  reposed in the angels, and if all their
exalted, as nothing-as all lesser  holiness was as nothing before God,




CHAPTER IV.                                 77
19 H-fow  much  less in them  I that dwell in  hlouses  of clay,
little confidence could be placed in  of years like a dwelling of granite or
maln; andthatit was presumption for  marble.  So with our bodies.  They
him to sit in judgment on the equity  canbearlittle. They are frail, infirm,
of the divine dealings.                and feeble.  They are easily pros19. I0ozo  muzchi less (r).   This  trated, and soon fallback to their native dust.  How can they who dwell
particle has the general sense of ad-y w
d.o, ae in such edifices, be in any way comnon,  cessio, especially of soe-  pared with the Infinite and Eternal
thing  more important; yea mno-e,  God?  Ir Whosefoundationr is n the
besides, even.  Gesenius.  The mean - dust.  A house to be firm and secure
ing here is,'how much more true is  should be founded on a rock. See
this of man i' He puts no confidence     tt. v. 25.  The f
Matt. vii. 25. The figure is kept up
in his angels; he charges them wit hwith a ouse
tb   n,.,..   lhere of comparing man with a house
firailty; how  much more strikingly  and as a house t.at is built on the
true mnust this be of man! It is not
mnerely, as our common translation  sand or the dust may be easily waslhwould'vseem  to implyo that lie p    ed away (conmp. Matt. vii. 26, 27),
would seem  to inply, that he put,  
c  in m.   and could not be confided in so it
muchl less confidence in man than in
was with  man.  He was like such1 a
angels: it is, that all lie had said  was with man.  He was like uch a
dwelling; and no more confidence
must be more strikingly true of man,      ld be reposed in im tan in suc
could be reposed in him titan in such
who dwelt in so firail and hbumble b    
a iabitation.  1f In ~them  tchat dell  a Ihouse. ~T Which are crushed. Thley
in  houses of clay.  In man.  The  are broken  in pieces, trampled on,
phrase' houses of clay' refers to the  destroyed (XV71), by the most insigbody made of dust.  The sense is,  nificant objects.  ~[ Before the'motk.
that man, from the fact that he dwells  See Notes on Isa. 1. 9, li. 8.  The
in such a tabernacle, is flir inferior to  word moth ('~),. Gr. o-;s, Vulg. tinea,
the pure spirits that surround  the  denotes propely  an insect which
throne of God, and much more liable
thoine  of Gbod, arid mrucp  more liabl  flies by night, and particularly that
to sin.  The body isrepresented isli  wlich  attacies  itself to  woollen
temporary tent, taberlacle, or dwell- cWoth and cons       it  It is possible,-a for the Soul..h~at.weli    Oicth  andi consurmes it. It is possible,
ing for the soul.  That  dwelling is  however, that the word here denotes
soon to be taken down, and its ten-  the mot/i-worm.  This "moth-worm
ant, the soul, to be removed to othe                         reature,
abodes. So Paul (2 Cor. v. 1) speaks  B
abode.. So Pal (2 Cor. v. 1) speaks  first is incIosed in an egg, and thence
of thle body as T  eirinyiLoS 1r~tirWv  issues in the form of a worm; after a
orzrOCa rol ainvo;   -  1" oulr earthlly  time, it quits the form of a worm, to
house of this tabernacle."  So Plat                of t
s iI' os~ga assume that of the complete state of
speeaks of it as >yqZ-lov  nvpog-an  the insect, or the nmoth."  Calmeet
earthly tent; and  so Aristohpalaes  The comparison here, therefore, is
(Av. 587), aioiig othler contempti-  riot that of a moth flying against a
ous expressions applied to men, calls  louse  to overset it, nor of the moth
th1emn rrz.laccrcrc nqlou-' vessels of consuming man as it does a garmIent,
clay.' The idea in the verse before  but  it is that of  a     feeble worm tiat
us is beautiful, and as affecting us it  preys upon man and destroys hlim;
is beautiful.  A house of clay (S'I")  and the idea is, that the most feeble
was little fitted to bear the extremes  of all objects may crush him.  The
of heat and cold, of storm  and sun-  following  remarks  from  Niebulhr
shine, of rain, and frost, and snow,  (Reisebeschreibung von Arabien, S.
and would soon crumble and decay.  133), will serve to illustrate this pasIt must be a frail and temporary  sage, and show that so feeble a thing
dwelling.  It could not endure the  as a worm  may destroy human life.
changes of the seasons and the lapse' Tllere is in Yemen, in India, and




to                              JOB.
whose foundation is in the dust,  moth?
which  are  crushed  before  the       20 They are l destroyed from
1 beaten inrpieces.
on the coasts of the South Sea, a corn-  is common in the sacred writings,
mon sickness caused by the Guinea,  and in the classics.  The following
or nerve-worm, known to European  passage from Pindar, quoted by Schulphysicians by the name of vena JMedi-  tens, hints at the same idea
nensis. It is supposed in Yemen that
this worm  is drunk in from the bad    Edesoe,                    o
water which the inhabitants of those    SpLa;  01'Q  8lJgrO t.
countries are under a necessity of 6 Things of a day! What is any one?
using.  Many of the Arabians on this  What is he not? Men are the dream
account take the precaution to strain  of a shadow!'-The idea in the pasthe water which they drink. If any  sage before us is, that men are exone has by accident swallowed an  ceedingly frail, and that in such creaegg of this worm, no trace of it is to  tures no confidence can be placed.
be seen until it appears on the skin;  How  should such a creature, thereand the first indication of it there, is  fore, presume to arraign the wisdom
the irritation which is caused. On  and equity of the divine dealings?
our physician, a few days before his  How can he be more just or wise
death, five of these worms made their  than God?
appearance, although we had been    20. Th/ey are destroyedfrom morn.
more than five months absent from  ino to evening.  Marg. beaten in
Arabia. On the island of Charedsch, pieces. This is nearer to the Hebrew.
I saw a French officer, whose name  The phrase'from morning to even.
was Le Page, who after a long and  ing' means between the morning and
arduous journey, which he had made  the evening; that is, they live scarcely
on foot, from Pondicherry to Surat, a single day. See Notes on Isaiah
through the heart of India, found the  xxxviii. 12. The idea is, not the
traces of such a worm in him, which  continuance of the work of destruche endeavored to extract from  his  tion from  morning to evening; but
body. He  believed that he had  that man's life is exceedingly short,
swallowed it when drinking the wa-  so short that he scarce seems to live
ters of Mahratta. The worm is not from  morning  to  night.  What a
dangerous, if it can be drawn from the  beautiful expression, and how true!
body without being broken.  The  How little qualified is such a being
Orientals are accustomed, as soon  to sit in judgment on the doings of
as the worm  makes its appearance  the Most High    T They perish for
through the skin, to wind it up on a  ever. Without being restored to life.
piece of straw, or of dry wood. It is  They pass away, and nothing is ever
finer than a thread, and is from two  seen of them again! IT Without any
to three feet in length. The wind-  regardin2g it.  Without its being
ing up of the worm frequently occu-  noticed. How strikingly true is this!
pies a week; and no further incon-  What a narrow circle is affected by
venience is experienced, than the  the death of a man, and how soon does
care which is requisite not to break  even that circle cease to be affected!
it. If, however, it is broken, it draws  A few relatives and friends feel it
itself back into the body, and then  and weep over the loss; but the mass
becomes dangerous. Lameness, gan-  of men are unconcerned. It is like
grene, or the loss of life itself is the  taking a grain of sand from the searesult.' See Notes on Isaiah referred  shore, or a drop of water from  the
to above. The comparison of man  ocean. There is indeed one less, but
with a woim, or an insect, on account the place is soon supplied, and the
of his feebleness and shortness of life, ocean rolls on its tumultuous billows




CHAPTER IV.                               79
morning to evening: they perish        21 Doth a not their excellency
for ever, without any regarding  uwhichl is in them  go away? they
it.                                  die, b even without wisdom.
a Ps. 146. 3, 4.    b Is. 2. 22.
as though none had been taken away.  excellency, as that which cxceeds the
So with human life. The affairs of ordinary limits or bounds.  Men permen will roll on; the world will be  isb; and however eminent they may
as busy, and active, and thoughtless  have been, they are soon cut off, and
as though we had not been; and soon,  vanish away. The object here is to
0 how painfully soon to human pride, show how weak, and frail, and unwill our names be forgotten! The  worthy of confidence are men even
circle of friends will cease to weep, in their most elevated  condition.
and then cease to remember us. The TTh   eydie evscn without wisdom. That
last memorial that we lived, will be  is, before they become truly wise.
gone.' The house that we built, the  The object is to show, that men are
bed on which we slept, the count-  so short-lived compared with angels,
ing-room  that we  occupied, the  that they have no opportunity to
monuments that we raised, the books  become  distinguished for wisdom.
that we made, the stone that we  Their days are few; and however
directed  to be  placed  over our  carefuil may be their observation, begraves, will all be gone; and the last  fore they have had time to become
memento that wE ever lived, will  truly wise, they are hurried away.
have faded away! How vain is man! They are, therefore, wholly disqualiHow vain is pride! How foolish is  fled to sit in judgment on the doings
ambition! How  important the an-  of God: and to arraign, as Job had
nouncement that there  is another  done, the divine wisdom.
world, where we may live on for ever!    Here closes the oracle which was
21. Doth not their excelle.ncy, &c. addressed to Eliphaz. It is a descripDr. Good renders this,'" Their flut-  tion of unrivalled sublimity. In the
tering round is over with them," by a  sentiments that were addressed to
very forced construction of the pas-  Eliphaz, there is nothing that is consage. Translators  and  expositors  tradictory to the other communicahave been very much divided in opin-  tions which God has made to men, or
ion as to its meaning; but the sense  to what is taught by reason. Every
seemts to be, that whatever is excel-  reader of this passage must feel that
lent in men is torn away or removed. the thoughts are singularly sublime,
Their excellence does not keep them   and that they are such as are adapted
firom death, and they are taken off to make a deep impression on the
before they  are truly  wise.  The  mind. The errorln Eliphaz consisted
word " excellency" here refers not in the application which he makes of
only to moral excellency or virtue,  them  to Job, and in the inference
but every thing in which they excel  which he draws, that he must have
others. Whatever there is in them of been a hypocrite. This inference is
strength, or virtue, or influence, is  drawn in the following chapter. As
removed.  The  word  here  used  the oracle stands here, it is pertinent
)   means, literally, something  to the argument which Eliphaz had
o  commenced, and just fitted to furnish
hanging  over or redundant (from   a reproof of Job for the irreverent
1rn_, to hang over, be redundant, or to  manner in which he had spoken, and
remain), and hence it means abun-  the complaints which he had brought
dance or remainder, and then that  (ch. iii.) against the dealings of God.
which exceeds or abounds, It is thus  Let us learn from  the oracle: (1.)
applied to any distinguished virtue or \ That man cannot be more just than




80                               JOB.
God; and let this be an abiding prin- in the dust, and that the most insig.
ciple of our lives; (2.) Not to tnur- nificant object may sweep us away;
tnur at his dispensations, but to con-  and (5.) That in these circumstances
fide in his superior wisdom and good- humility becomes us. Our proper
ness; (3.) That our opportunities of situation is in the dust; and whatever
observation, and our rank in exist-  calamities may befall us, we should
ence, are as nothing compared with  confide in God, and feel that he is
those of the angels, who are yet so  qualified to direct our affairs, and the
inferior to God as to be charged with  affairs of the universe.
folly; (4.) That our foundation is
CHAPTER V.
CALL  now, if there be any  to which of the saints wilt thou
that will answer thee; and' turn?
1 or, look.
1. Call now. The expressions here  and determined. Let an argument
used, as Noyes has well observed, be entered into before a competent
seem  to be derived from  thie law, tribunal, and the considerations pro
where the word call denotes the lan- and con be urged on the point now
guage of the complainant, and answer  under consideration.' The desire of
that of the defendant. According to  Eliphaz was, that there should be a
this, the meaning of the words' call fair investigation, where all that could
now' is, injus voca: that is, call the  be said on one side or the other of
Deity to account, or bring an action  the question  would be urged, and
against him; or more properly, enter  where there would be a decision of
into an argument or litigation, as the important point in dispute. He
before a tribunal. See Notes on Isa. evidently felt that Job  would be
xli. 1, where similar language occurs  foiled in the argument before whomIf If there le any that will answer thee. soever it should be conducted, and
If there is any one who will respond  whoever might take up the opposite
to thee in such a trial. Noyes renders  side; and hence he says that he could
this, " See if He will answer thee;"  get no one of " the saints " to assist
that is, " See if the Deity will con-  him in the argument. In the expresdescend to enter into a judicial con-  sion, " If there be any that will
troversy with thee, and give an ac- answer thee," he may mean to inticount of his dealings towards thee."  mate that he would find no one who
Dr. Good renders it, " Which of these  would be willing even to go into an
can come forward to thee;" i. e. investigation of the subject. The case
" Which of these weakly, ephemeral,  was so plain, the views of Job were
perishing insects-which  of these  so obviously wrong, the arguments
nothings can render thee any assist-  for the opinion of Elipllaz were sc
ance?"  The meaning is probably, obvious, that he doubted whether any'Go to trial, if you can find any  one could be found who would be
respondent; if there is any one will-  willing to make it the occasion of a
ing to engage in such a debate; and  set and formal trial, as if there could
let the matter be fairly adjudicated  be any doubt about it. ~[ And to




CHAPTER V.                               81
2 For wrath killeth the fool-  ish man  and'envy slayeth the
1 or, indignation.        silly one.
which of the saints wilt thou turn?  been overwhelmed with unspeakably
Marg. as in Heb. look. That is, to  great personal calamities, was to be
which of them wilt thou look to be  regarded as having been' a great sinan advocate for such sentiments, or ner. Some suppose, however, that
which of them would be willing to  the word wrath here relates to the
go into an argument on so plain a  indignation or the repining of the
subject.  Grotius supposes that Eli-  individual himself, and that the keferphaz, having boasted that he had  ence is to the fact that such wrath or
produced a divine revelation in his  repining preys upon the spirit, and
favor (ch. iv.), now calls upon Job to  draws clown the divine vengeance.
produce, if he can, something of the  This is the view of Schultens, and of
same kind in his defence, or to see if Noyes. But it seems more probable
there were any of the heavenly spirits  that Eliphaz means to state the pro.
who would give a similar revelation in  position, that the wrath of God burns
his favor.  The word here rendered  against the wicked, and that the fol" saints " (t:-)   means properly  lowing verses are an illustration of
those who are sanctified or holy; and  this sentiment, derived from his own
it may be either applied to holy men, observation.  IF Ind envy. Marg. inor to angels. It is generally supposed  dignation. Jerome, invidia, enivy.
that it here refers toangels. So Schul-  Sept. Cl.os.  Castellio, severitas ac
tens, Rosenmuiller, Noyes, Good, and  velementia. The Hebrew word'R$2
others, understand it. The word is
often used in this sense in the Scrip-    maybe  applied  to any strong affecte  It may be applied to any strong alfectures.   So the LXX  understand    tion of the mind; any fervent, glowhere-j oztrrcets  ayyriowr'IyW' Ofl. ing, and burning emotion.  Gesenius
Such is probably its meaning; and the  supposes it means here  envy  as
sense of the passage is,' Call now  excited by the prosperity of others.
upon any one, and you will find none To me it seems that the connection
willing to be the advocate of such sen-  requires us to understand it ofwrath,
timents as you have urged. No holy  orindignation as in Deut. xix. 19.
beings-men or angels-would de- Ps.lxxix. 5. As applied to God, it
fend them.' By this, probably, Eli-  often means hisjealousy or his anger,
phaz designed to show Job that he  when the affections of men are placed
differed from all holy beings, and that we other  bjects ta  himself. a up.
his views were not those of a truly   v. on  ther objects than himself Num.
pious man.  If he could find no one, the silly  one.  Good  and Noes
the silly  one.  Good  and Noyes
eitheramong holy angels orpious men, render this, " the weak man."  Jeto be the advocate of his opinions, it rome, parvulum, the little one. The
followed that he must be in error.  LXX
2. For wrath killeth the foolish    X, 7TO.arr,v11'i, the erring. Wal
man. That is, the wrath of God. ton, ardelionem, the busy-body. The
mnan.  That is, the wrath of God.
The word foolish here is used as  Hebrew  word,V  is from,n,,
synonymous with wicked, because  Pdthdh, to open, to  expand; and
wickedness is supreme folly. The  hence the participle is appliedto one
general proposition here is, that the  who opens his lips, or whose mouth
wicked are cut off, and that they are  is open; that is, a garrulous person,
overtaken with heavy calamities in  Prov. xx. 19; and also to one who is
this life. In proof of this, Eliphaz  open-hearted,frank,ingenuous,unsusappeals in the following verses to his  picious; and hence one who is easiown observation. The implied infer-  ly influenced by others, or whose
ence is, that Job, having had all his  heart may be easily enticed. Thus
possessions taken away, and having -it comes to mean one who is simple




82                                 JOB.
3 Ia have seen the foolish tak-        4 His children  are far from
ing root; but suddenly I cursed  safety, and they  are crushed in
his habitation.                        the gate, neither is there any to
a Ps. 37. 35.            deliver them.
and foolish.  In this sense it is used  So Isa. xxvii. 6:
here, to denote one who is so simple  Those that come out of Jacob shall hlie cause to
and foolish as to be drawn aside by         take root;
weak arguments and unfounded opin-  Isael shall blossom and bud,
And shall fill the face of the world with fruit.
ions. I have no doubt that Eliphaz
Imeant, by insinuation, to apply this  So Ps. lxxx. 9, 10:
to Job, as being a weak-minded man,   Thou preparedst room before it,
for having allowed the views which    And didst cause it to take deep root,
And it filled the land.
he entertained to make such an im-    The hills were covered with the shadow ofit,
pression on his mind, and for having    And the boughs thereof were like the goodly
expressed himself as he had done.            cedars.
The proposition  is general; but it  IT But suddenly.   Meaning  either
would be easy to understand how he  that calamity came upon him  sudintended it to be applied.             denly-as it had upon Job, that is,
3. I have seen. tie foolish.  The  without any apparent preparation, or
wicked. To confirm the sentiment  that calamity came  before a great
which he had just advanced, Eliphaz  zawhile, that is, that this prosperity did
appeals to his own observation, and  not continue.  Probably there is an
says that though the wicked for a  implied reference here to the case of
time seem  to be prosperous, yet he  Job, meaning that he had known
had observed that they were soon  just such instances before; and as
overtaken  with  calamity  and  cut  the case of Job accorded with what
down.  He evidently  means  that  he had before seen, he hastened to
prosperity was no evidence of the  the conclusion that Job must have
divine favor; but that when it had  been a wicked man.  IT I cursed his
continued for a little time, and was  habitation.  I had occasion to regard
then  withdrawn, it was proof that  it as accursed; that is, I witnessed
the man who had been  prospered  the downfall of his fortunes, and prowas at heart a wicked man.  It was  nounced his habitation accursed.  I
easy  to understand that lie meant  saw that God regarded it as such, and
that this should be applied to Job,  that he had suddenly punished him.
who, though he had been favored  This accords with the observation of
with temporary prosperity, was now   David, referred to above.
revealed to be at heart a wicked man.    4. Itis childr en are far from safety
The sentiment here advanced by Eli-  That is, this is soon manifest by
phaz, as the result of his observation,  their being cut off or subjected to
strikingly accords with the observea-  calamity.  The object of Eliphaz is,
tion of David, as expressed in the  to state the result of his ovn obserXXXVLI Psalm:                          vation, and to show  how  calamity
I have seen the wicked in great power,  overtook  the wicked though  they
And spreading himself like a green bay-tree;  even prospered for a time. He begins
Yet he passed away, and, lo, he was not:  with that which a man would feel
Yea, I sought him, but he could not be found. nost-the  calamity  which   comes
T Taking root. This figure, to denote 3 upon his children, and says that God
would punish him in them. Every
prosperous and rapid growth, is often  woud punish hil in them.  Every
used  in  the Scriptures.  Thus  in  word of this wouldgo to the heart of
Psalm  i. 3:                           Job; for he could not but feel that it
was aimed at him, and that the deAnd lie shall be like a tree planted by th rivers was to prove that the calamities
ofh~    wadteorti,      tsign was to prove that the calamities
of water,
That bringeth forth his fruit in his season.    that had come upon  his children




CHAPTER V.                                 83
5 Whose harvest the  hungry  of the  thorns, and  the robber
eateth up, and taketh it even out swalloweth up their substance.
were a proof of his own wicked-  the thorns.  Or, he seizes it to the
ness and of the divine displeasure. very thorns.  That is, the fiamished
It is remarkable that Job listens to  robber seizes the whole of the harthis with the utmostpatience. There  vest.  He takes it all away, even to
is-no interruption of the speaker; no  the thistles, and chaff, and cockle,
breaking in upon the argument of his  and whatever impure substances there
friend;  no  mark  of  uneasiness. may be growing with the grain.  He
Oriental politeness required that a  does not wait to separate the grain
speaker should be heard attentively  from  the other substances, but conthrough whatever he might say. See  sumes it all.  He spares nothing.
the Intro. ~ 7. (13.).  Cutting and  IT.tnd the robber swallozweth up their
severe, therefore, as this strain of re- szubstance.  Noyes renders this, as
mark must have been, the sufferer  Gesenius proposes to do, " and  a
sat meekly and  heard it all, and  snare gapeth after his substance;"
waited for the appropriate time when  Dr. Good, " and rigidly swoopeth up
an answer might be returned. ~t And  their substance." Rosenmifller much
they are crushed in the gate.  The  better,
gate of a city in ancient times was
the chief place of concourse, and was
the place where public business was  copying exactly the version of Casusually transacted, and where courts  tellio.   The Vulgate in a similar
of justice  were  held.  See Gen. manner, Et bibent sitientes divitias
xxiii. 10.  Deut. xxi. 19, xxv. 6, 7. ejus —.nd the thirsty drink up his
Ruth iv. 1, seq.  Ps. cxxvii. 5. Proey. wealth.   The LXX, ioepl,,)vlo&Etq
xxii. 22.  The Greelks also held their    rdvo)l, 7 l(ols —should their power be
courts in some public place of busi- absorbed.  The true sense, as I conness.  Hence the forum, ayoaoc, was  ceive, is,'the thirsty gasp, or pant,
also a place for fairs.  See Jahn's  after their wealth;' that is, they
Archuaology, ~ 247.  Some suppose  consume it.  The word rendered in
that the meaning here is, that they  our common version "the robber"
were oppressed and trodden down by  (~bZS) is, according to the ancient
the concourse in the gate.  But the        ion,  the  ae as 
more probable meaning is, that they  thirsty, and this sense the parallelism
found no one to advocate their cause;    rSo obvious is
that they were subject to oppression certainly requires. So obvious is
hat thev  were su. ject to oppressions  this that it is better to suppose a slight
and injustice in judicial decisions
and that when  their parent was  error in the Hebrew text than to give
and that when  their parent was.
dead, nit the signification of a " snare," as
dead, no one would stand up  to
vindicate them  freoml rspc. t   Noyes does, and as Gesenius (Lex.)
vindicate them  fiom  respect to his p
*. *.  proposes.           The  word  rendered
memory.  The idea is, that though  po es           T                 en
there  might  be  temporary  pros-  "swalloweth up"  (Ic)  means,
perity, yet that it would not be  properly, to breathe hard, to pant, to
long before heavy calamities would  blow; and then  to yawn after, to
come  upon  the  children  of the  desire, to absorb; and the sense here
wicked.                               is, that the thirsty consume  their
5. Whose harvest the hungry eateth  property.  The whole figure is taken
up. That is, they are not permitted  from robbers and freebooters; and I
to enjoy the avails of their own labor. have no doubt that Eliphaz meant
The harvest fiell is subject to the de- impliedly to allude to the case of Job,
predations of others, who contrive to  and to say that he had known just
possess themselves of it, and to con- such cases, where, though there was
sume it. IfT.nd tak.eth it even oat qf great temporary prosperity, yet before




84                                JOB.
6 Although' affliction cometh         7 Yet a man  is born  unto
not forth  of the  dust, neither  2 trouble, as the 3 sparks fly up
doth  trouble spring  out of the  ward.
ground.;                                 a I Co. 10. 13      2 or, labour.
1 or, iniquity.             3 sons of the burning coal lift up toiAy.
long the children of the man who  they are ordered in infinite wisdom,
was prospered, and who professed to  and that they always have a design.
be pious, but was not, were crushed,  I J.feither doth trouble spring out oJ
and his property taken away by rob-  the ground.  The LXX  render this,
bers. It was this similarity of the  "Nor will affliction spring up from
case of Job to the facts which he had  the mountains."
observed, that staggered him so much    7. Yet man is born unto trouble.
in regard to his character.           All this is connected with the senti..
6. Although -afliction cometh not ment in ver. 8, seq. The meaning.forth of the dust.  Marg. or iniquity.  is, that' since afflictions are ordered
The marginal reading here has been  by an intelligent Being, and since
inserted from the different meanings  man is born unto trouble as the sparks
attached to tile Hebrew word. That  fly upward, therefore it is wise to
word (]$) properly means nothing-  commit our cause to God, and not to
ness, or vanity; then nothingness as murmur against him.' Marg. or labor.
to worth, unworthiness, wickedness,  The word here (God) rather means
iniquity; and then the consequences  trouble, or afliction, than labor. The
of iniquity-adversity, calamity, af-  sense is, that  as certainly as man is
fiction..  Ps. Iv. 4.  Prov. xxii. 8.  born, so sure is it that he will have
Ps. xc. 10. Job xv. 35. The LXX   trouble.  It follows from  the condirender it n.o7rs, labor, or trouble.  tion of our being, as certainly as that
The Vulgate, JAihil in terra, sine cau-  unconscious objects will follow  the
sa —' there is nothing on the earth  laws of their nature —that sparks will
without acause.' The generalsense  ascend.  This seems to have a prois plain. It is, that afflictions are not verbial cast, and was doubtless regardto be ascribed so chance, or that they  ed as a sentiment universally true.
are not without intelligent design.  It is as true now as it was then; for
They do not come up like thistles,  it is still the great law of our being,
brambles, and thorns, from  the un-  that trouble as certainly comes soonconscious earth. They have a cause.  er or later, as that material objects
They are under the direction of God.  obey the laws of nature which God
The object of Eliphaz in the state-     s impressed on them   I~ As the
ment is, to show to Job that it was  sparks fly upward.  The Hebrew
improper to murmur, and that he  expression here is very beautiful —' as
should commit his cause to a God of        i    he
infinite power and wisdom. Ver. 8,  7.z —te sonsofflamefly.' The
seq. Afflictions, Eliphaz says, could  word used (1Z&) means flame, lightnot be avoided.  Man was born unto  ning; the sons, or children of the
them. He ought to expect them, and  flame, are that which it produces;
when they come, they should be sub-  i. e. sparks.  Gesenius strangely renmitted to as ordered by an intelligent,  ders it, "sons of the lightning; i. e.
wise, and good Being. This is one  birds of prey which fly as swift as the
true ground of consolation in afflic-  lightning."  So Dr. Good, "As the
tions.  They do not come from  the  bird-tribes are made to fly upwards."
unconscious earth: they do not spring  So Umbreit renders it, Gleichwie die
up of themselves.  Though it is true  Brut des RaubgeflAgels sich hoch in
that man is born to them, and must  Fluge hebt —las a flock of birds oi
expect them, yet it is also true that prey elevate themselves on the wing.'




CHAPTER V.                               85
8 I would  seek  unto  God,    9 Which  doeth great things
and unto God would I commit  and' unsearchable; marvellous
my cause,                           things 2 without number:
1 there is no search. 2 till there be no number.
Noyes adopts the construction of Ge- pie.  But the correct sense is that
senius; partly on the principle that which regards it as counsel given to
man would be more likely to be com- Job to look to God because afflictions
pared to birds, living creatures, than  are the result of intelligent design,
to sparks. There is considerable va- and because God had shown himself
riety in the interpretation of the pas- to be worthy of the confidence of
sage. The LXX render it, vooooro men. The latter point Eliphaz proE ytron. —the young of the vulture. ceeds to argue in the f6llowing verses.
The Clhaldee, ujie-1::: —the sons of   9. Which doeth great things.  The
demons.  Syriac, Sons o birds. Je- object of this is, to show why Job
rrne, Man is born to labor, and the  should commit his cause to God. The
bird to flight-et avis ad volatum. reason  suggested is, that he had
Schultens renders it, "glitteringav-  showed himself qualified to govern
elins;" and Arius Ntontanus, " sons  the world by the great and wonderful
of the live coal."  It seems to me  acts which he performed. Eliphaz,
that our common version has express-  therefore, proceeds  to expate on
ed the true meaning.  But the idea  what God had done, and thus states
is not essentially varied whichever  the ancient belief  in regard to his
interpretation is adopted. It is, that sovereignty over the world. This
as sparks ascend, or as birds fly up- strain of reasoning continues to the
ward —following the laws of their  end of the  chapter.  There is great
being —so is trouble the lot of man. beauty and force in it; and though
It certainly comes; and comes under  we have, through the revelations of
the direction of a Being who has fixed  the New Testament, some more enthe laws of the inferior creation. It larged views of the government of
would be wise for man, therefore, to  God and of the design of affliction,
resign himself to God in the times  yet perhaps there can be found nowhen those troubles come. He should  where a more beautiful argument to
not sit down and murmur at this con- lead  en to put confidence in God.
lead men to put confidence in God.
dition of things, but should submit to  The reason here stated is, that God
it as the law of his being, and should  does "great things, and, therefore,
have sufficient confidence in God to  we should commit ourselves to him.
believe that he orders it aright.   His works are vast and boundless;
8.I uould seeh unto God. Our trans- they are such as to impress the mind
lators have omitted here the adversa-  with a sense of his own immensity;
and in such a being we should contive particle:,'S but yet, neverthetive particle    but, yet, nevethe  fide rather than in a feeble creature's
less, and have thus marred the con-  arm   Who, when
nection. The meaning of Eliphaz,   te vast universe   hich God  as
that sitn e  vast universe which  God has
take to be,   that since affliction  made, and sulveys the starr world
is ordered by an intelligent Being, under the light of the modern 
under the light of the modern astroand does not spring out of the ground, nomy, can doubt that God does " great
therefore lie would commit his cause  things," and that the interests which
to God, and look to him.' Jerome  we commit to him are safe? IT  nd
has well expressed it, Quam ob rm  unse.   Mar   "here is no
ego  deprecabor Dominum.   Sonme
search."  Sept. dErtlgvlatoa-whose
have understood this as meaningrthat  otstee s  cannt be treed.  The
Eliplhaz himself was in the habit of
committing his cause to God, and that Hebrew word (>..) means searchhe exhorted Job to imitate his exam- ing out or examining; and the idea
10




86                                JOB.
is here, that it is impossible fully to  sist wholly of stars, crowded into im.
search out and comprehend what God  mense clusters. On fitst presenting a
does.  See ch. xi. 7. This is stated  telescope ofcor.sidetabe powertothis
as a reason why we should look to  splendid zone, we are lost in astonhim.  We should expect things in  ishment at the number, the variety,
his administration which we cannot  and the beautiful configuration of the
understand. The argument of Eliphaz  stars of which it is composed.  In
seems to be, that it was a matter of certain parts of it, every slight moindisputable fact that there are many  tion of the telescope presents new
things in the government of God  groups and new configurations; and
which are above our comprehension;  the new and wondrous scene is conand when he afflicts us, we should  tinued over a space of many degrees
feel that this is a part of the doings  in succession.  In several fields of
of the incomprehensible God. Such  view, occupying a space of not more
mysterious dealings are to be expect-  than twice the breadth of the moon,
ed, and they should not be allowed  you perceive more of these twinkling
for a moment to shake our confidence  luminaries, than all the stars visible
in him. 1 JMarvellous things. Things  to the naked  eye  throughout the
that are wonderful, and are fitted to  whole canopy of heaven.  The late
excite amazement.  See Notes on  Sir W. Herschel, in passing his teleIsa. ix. 6. IT Without number. Marg.. scope along a space of this zone fif" Till there be no number."  The  teen  degrees long, and two broad,
sense is, that it is impossible to esti- descried at least fifty thousand stars,
mate the number of those things in  large enough to be distinctly counted;
the universe over which lie presides,  besides which, he suspected twice as
which are adapted to excite admira   many  more, which could be seen
tion. If the view  of the universe  only now and then by faint glimpses
entertained in the time of Eliphaz  for want of sufficient light; that is,
was fitted to overwhelm  the mind  fifty times more than the acutest eye
by its vastness and by the number  can discern in the whole heavens
of the objects which were created,  during the clearest night; and the
this astonishment is much greater  space which they occupy is only the
now  that the telescope  has. dis-  one thousand  three  hundred  and
closed the wonders of the heavens  seventy-fifth part of the visible canopy
above to man, and the microscope the  of the sky.  On another occasion this
not less amazing wonders of the world  astronomer perceived nearly six hunbeneath him. Leuwenhoeck, by the  dred stars in one field of view of his teaid of the microscope, discovered, he  lescope; so that in the space of a quarsupposed, a thousand million animal-  terofan hour, one hundred and sixteen
cule, whose united bulk did not ex-  thousand stars passed in review beceed the size of a grain of sand —all  fore him.  Now, were we to suppose
of whom are distinct fbrmations, with  every part of this zone equally filled
all the array of functions necessary to  with stars as the places now alluded
life. Of thenumberalso of the larger  to, there would  be found in the
works of God, much interesting and  Milky XVay alone, no less than twenty
overpowering truth is presented by  millions  one hupdred and  ninety
the science of modern astronomy.  thousand stars.  In regard to the
As an instance of this, we may refer  distance of some of these stars, it
to the,Milky Way, or the whitish, ir-  has been ascertained that somine of
regular zone, that goes round the  the more remote are not less than
whole heavens, and that can be seen  five hundred times the distance of
at any season of the year, but particu-  the nearest fixed star, or nearly two
larly in the months of August, Sep-  thousand billions of miles; a distember, and November.  " This vast tance so great, that light, which flies
portion of the heavens is found to con-  at the rate of twelve millions of miles




CHAPTER V.                               87
10 Who giveth rain upon the          II To  set up on high those
earth, and sendeth waters upon  that be low; that those which
the 1 fields:                        mourn may be exalted to safety.
1 out-places.
every minute, would require one  fies those things which show  that
thousand six hundred and forty years  God is worthy to be confided in.
before it could traverse this mighty  This enunciation continues to ver.
Interval! The Milky Way is now,  16, and the general scope is, that the
with good reason, considered to be  agency of God is seen everywhere;
the cluster of stars in which our sun  and that his providential dealings are
is situated; and all the stars visi-  adapted to impress man with elevated
ble to the naked eye are only a few  ideas of his justice and goodness.
scattered orbs near the extremity of Eliphaz begins with the rain, and says
this cluster. Yet there is reason also  that the fact that God sends it upon
to believe that the Milky Way, of the earth was fitted to lead man to
which our system forms a part, is no  confide in him.  He  means, that
more than a single nebula, of which  while the sun, and moon, and seasons
several thousands have already been  have stated times, and are governed
discovered, which compose the uni-  by settled laws, the rain seems to be
verse; and that it bears no more  sent directly by God, and is imparted
proportion  to the  whole  siderial  at such times as are best. It is wholly
heavens than a small dusky speck  under his control, and furnishes a
which our telescopes enable us to  constant evidence of his benevolence.
descry in the heavens. Three  thou-  WVithout it, every vegetable would
sand nebulce have already been dis-  dry up, and every animal on the
covered.  Suppose the number of earth would soon die  The word
stars in the whole Milky Way to be  earth here refers probably to the culno more than ten millions, and that  tivated part of the earth-the fields
each of the nebulae, at an average,  that are under tillage. Thus Eichcontains the same number; supposing  horn renders it, Angebauten Feldern.
further, that only two thousand of the  On the interest which the phenomena
three thousand nebula are resolvable  of rain excited among the ancient
into stars, and that the other thousand  sages of Idumea, and the laws by
are masses of a shining fluid, not yet which it is produced, see Notes on
condensed  by the  Almighty  into  chs. xxxvii. 6, 15,16, xxxviii. 22-28.
luminous globes, the number of stars  IT.nd sendeth  waters.  That is,
or suns comprehended in that portion  showers. ~' Upon the fields.  Marg.
of the firmament which is within the  out-places.   Heb.   ql.t' —out of
reach of our telescopes, is twcenty  doors, outside, abroad, meaning the
thousand millions." Yet all this may  fields out of cities and towns. Eichhe as nothing  compared with the parts  horn  renders  it, "the  pastures,"
of the universe which we are unable to  auf Triften.  The meaning is, that
discover. See in the Christian Keep-  the whole country is watered; and
sake for 1840, an article by Thomas  the fact that God gives rain in this
Dick, entitled "' An Idea of the Uni-  manner, is a reason why we should
verse."  Comp. Notes on ch. ix. 9.    put confidence in him. It shows that
10. W;ho giveth rain upon the earth.  he is a benevolent Being, since it
In the previous verse, Eliphaz had  contributes so essentially to human
said, in general, that God did wonder-  life and happiness, and since no other
fiul things —things which are fitted to  being but God can cause it.
lead us to put our trust in him. In    11. To set up on hig'h.  That is,
this and the succeeding verses, he  who sets up on high; or God exalts
descends to paiticulars, and speci-  those who are low. From the works




88                                 JOB
12  He   disappointeth the de-  hands cannot perform  theirs en.
vices of the crafty, so that their  terprise.
a Ne. 4. 15.                          1 or, any thing
of nature, Eliphaz pauses to the deal-  that in a manner which was a mnaniings of God with vmen, as designed to  fest interposition of his Providence.
show  that he was worthy of confi-  From this he argued that those who
dence.  The first proof is, that he  were in circumstances of great trial,
showed himself to be the friend-of the  should put their trust in hinm.  Cases
humnble and the afflicted, and often  of this kind often occur; and a careexalted those who were in lowly cir-  ful observation  of the dealings of
curnstances, in  a  manner  which  God with  the afflicted, would unevinced his direct interposition. It is  doubtedly furnish materials for an
to be remembered here, that Eliphaz  argument like that on which Eliphlaz
is detailing the result of his own  relied in this instance.
observation, and stating the reasons    12. He disappointeth the devices of
which he had observed for putting  the crafty.  He foils them  in their
confidence in God; and the meaning  schemes, or makes their plans vain.
here is, that he had so often seen this  This too was the result of close obser
done as to show  that God was the  vation on'the part of Eliphaz.  Ile
friend of the humble and the poor.  had seen instances where the plans
Tlis- sentiment was afterwards ex-  of crafty, designing, and artfuil men
pressed with great beauty by Mary,  had been defeated, and where the
the mother of the Lord Jesus:          straight-forward had been prospered
He hath put down the mighty from their seats,  and honored.  Such cases led him to
And exalted them of low degree;       believe that God was the firiend of
He hath filled the hungry with good things,    virtue,  and was worthe of entire
And the rich he hath sent empty away.  virtue, and was worthy  of entire
Lunkei. 52, 53.   confidence.  1~ So that their hands.
~ That those  which moirn  may be  So that they.  The hands are the
exalted to safety.  Or rather, they  instruments by which we accomplish
who mourn are exalted to a place of our plans. ~T Their enterprise. Marg.
safety.  The sense is, that God did  Or, any thing.  HEeb.             This
this; and that, therefore, there was
ground of confidence in him.  The  word properly means  uprightness,
word rendered,' those which mourn'  from   IT";  then help, deliverance,
~(07il)~ is from' g,~ to be turbid or  Job vi. 13; then purpose, undertakfoul ~as a torrent, Job  vi. 16; hencer  ing, enterprise, i. e. what one wishes
to go about in filthy garments, like  to  s      et up or establishee. Gesenis.
sto mourn.  The general  This is its meaning here.  Vuig.
mnourner~, to mourn. The general'Their hands cannot finish (imple.e)
sense of the Hebrew word, as in Ara-'Their lands cannot finish (iTpee)
bic, is to be squalid, dark, filthy, what they Ihad begun. Sept.' Trheir
dusky, obscure; and  aence it denotes  hands cannot perform  that which is
those who are afflicted, which is its  true'-d).1y-.  The Chaldee Paasense  here.  The LXX  render it,  phrase refers this to the defeat of the
imo).2org, the lost, or those whopurposes of the Egyptians:'. Who
are perished.  The sense is plain.  made vain the thoughts of the EgypGod raises up the bowed dowvn, the  tians, who acted wisely [or cunningoppressed, and the afflicted. Eliphaz  ly —-1'HZr.] that they might do evil
undoubtedly  referred  to  instances  to Israel, but their hands did not perwhich  had  come under his  own  form the work of their wisdom (ver
observation, when persons who had  13),who took the wise men ofPhial aoh
been in very depressed circumstan-  in their own wisdom, and the counsel
ces, had been raised up to situations  6f their perverse astrologers he made
of comfort, honor, and safety; and  to return upon them.'"  The general




CHAPTER V.                                     89
13 He  a taketh  the  wise in  counsel of the froward is carried
their  own  craftiness;  and the  headlong.
a 1 Co. 3. 19.
sense is, that artful and designing  KKaV R  7rvrrlor rTK7roTVES 0oflTraral.
men —mnen who worlk in the dark,
See also the same sentiment in Lucre.
and who form secret purposes of evil,   ee also the same sentiment in Lucre
are disappointed and foiled. Eliphaz  tius, V151
probably had seen instances of this,  Circumretit enim vis, atque injuria quemque
and lie now.attributes it to God as  Atque unde exorta est, ad eum plerumque revertit.
rendering him  worthy of tile confiden ze of lnen.  It is still true.  The  "For force and rapine in their craftiest nets
dence of men. It is still true.  The   Oft Iheir own sons entangle; and the plague
crafty  and the designing are often   Ten-fold recoils."
froiled in such a manner as to show
ile  in such a   anner as to show   It is to be remembered that Eliphaz
that it is wholly of God. He exposes  here Speaks of his own observation,
tlheir designs in this way, arid shows  and of that as a reason for putting
that lie is the friend of the sincere  confidence in God.  The sentiment
arid the honestt; and in doing this,  is, that lie had observed that a straighthdee slof his people. is sorty te      forlward, honest, and upright course,
1n. e  taof  Is  people e n te  o     was followed with the divine favor
craftiness.    This   passge  nis quoted  and blessing; but that a man who
craftieess.  This passage is quoted
by the apostle Paul in 1 Cor. iii. 9,  tigu  and stratagempted to carry his plans by inwith the usual formula in referrina  triglent     d stratagem, would not be
t  permanently successfril.  Sooner or
to the  Old'Tlestameznt, y<'yz~crrct   later his cunning would recoil upon
exy, " for  it is written," showing  himself, and he would experience the
that he regarded it as a part of the isastrous consequences of such  a
inspired oracles of God.  The word  course.  It is still tcue.  A  man is
wise here undoubtedly  nmeans the   always sure of ultimate success and
cunning, the astute, the crafty, and
prosperity, if he is straight-forward
the designing.  It cannot mean thoseest.  He never can be sure of
who are truly wise in the Scripture  it, if he attempts to carry his plans by
sense; but the meaning is, that those. Other ten may evince
who form  plans which they expect  as much cunning  as himself; and
to acconiplislh by cunning and craft,  when his net springs, it may include
are often the victiris of their own    imself as well as those for whom he
designs.  The  same  sentiment not  set it.  It will be well for him if it is
unfrequently occurs in the Scriptures  not made to spring  on him, while
and elsewhere, and has all the aspect           escape.  1F 9nd  the counsel of
of being a proverb.  Thus in Ps.thefirowead.  The design of the perverse.   The word  here  rendered
He made a pit and digged it,            "froward"        rs       is from  b
And is fallen into the ditch which he made.'' 
So Ps. ix. 15:                          to twist, to twine, to spin.  It then
means, to be twisted, crooked, crafty,
The heathen are sunk down into the pit that  deceitful.  Here it means those who
they mnde;
In the net which they hid is their own foot  are crooked, artful, designing.  Sept.
taken.                             ro).ts'rr).zss;)v   the involved-the muchSo Pj. xxxv. 8-                         entangled.   IT Is carried headlong.
Let hi; net that he hath hid catch hirnself;    Heb. is precipitated, or hastened.
Into that very destruction let him fall.  There is not time for it to be matured;
So Ps. xxsvii. 15:                      there is a developmaent of the scheme
Their sword shall enter into their own lieat,  before it is ripe, and the trick is deArid their bow shall be broken.         tected before there is time to put it in
Comp. Eurip. Med. 409                    execution.   Nothing  can be more




90                                 JOB.
14 They  meet with darkness  from the sword, from their mouth,
in the  day-time, and grope  in  and fiom  the handof the mighty.
the noon-day as in the night.             16 So  the  poor hath  hope,
15 But a he saveth  the  poor  and iniquity stoppeth her mouth.
1 or, run into, Is. 59. 10. Am. 8. 9.           a Ps. 107. 41.
true than this often is now.  Some-  nouncesit wholly unauthorized.  Jething that could not be anticipated  rome renders it, a gladio oris eornum
develops the design, and brings the  -'-from  the sword of their mouth.'
dark plot out to mlid-day; and God  It seems to me that the whole verse
shows that lie is the foe of all such  may be literally rendered,' lie saveth
schemes.                              from  the sword, from  their mouth,
14. They meet with darkness inj the  and from the handof the strong, the
day-time.  Marg. run into.  Comp.  poor.' According to this version, the
Notes on Isa. lix. 10.  The sense is,  phrase'fron theirmouth' may either
that where there is really no obstacle  mean from  the mouth, i. e. the edge
to the accomplishment of an honest  of the sword, using the plural for the
plan —any more than there is for a  singular, or from the mouth of oppresman to walls in the day-time —they  sors, using it to represent their viobecome perplexed and embarrassed,  lence, and their disposition to devour
as rnuch as a man would be, should  the poor.  The latter is more probasudden darkness come arounld him at bly the true interpretation, and there
mid-day.'T'he sarne sentiment occurs  is no need of a change in the points
in ch. xii. 25.  A life of honesty and  in the Hebrew.  Thus interpreted,
uprightness will be attended  with  the sense is, that God preserves the
prosperity, but a man who attempts  poor from  oppression; or, in other
to carry his plans by trick and art,  words, that he befriends them, and is
will meet with unexpected embar-  therefore worthy of confidence. This
rassments.   The sentiment in all  sentiment accords with what is found
these expressions is, that God emrbar-  everywhere in the Bible.
-asses the cunning, the crafty, and      16.  Sothe poor hath hope.  From
the artful, but gives success to those  the interposition of God.  They are
who are upright; and that, therefore,  not left in a sad and comfortless conhe is worthy of confidence.            dition.  They are permitted to regard
15. But he sayeth the poor from the  God as their protector and friend, and
sword.  He shows himself to be the  to look forward to another and a betfriend and protector of the defence-  ter world.  This sentiment accords
less.  The phrase "friom the sword,  with all that is elsewhere said in the
from their mouth," has been various-  Scriptures, that the offers of mercy
ly interpreted.  Dr. Good renders it,  are specially made to the poor, and
So he saveth the persecutors from their mouth, that they are peculiarly the objects of
And the helpless from the hand of the violent.  the divine compassion.  ~.And iniNoyes,                                 quity stoppeth her mouth.  That is,
the wicked  are confounded when
So he saveth the persecuted from their month,  they see a11 their plans foiled, and
The oppressed from the hand of the mighty.   find  themselves entangled  in  the
find themselves entangled in the
This rendering is obtained by chang.  snares which  they have  laid  for
ing the points in the word    n, others.  A  sinmilar sentiment occurs
front the ssword, to`l ".3, making it  in Ps. cvii. 41, 42the Hophal participle freom  i~rl, to  Yet setteth he the poor on high from affliction,
And maketh him families like a flock.
make desolate.  This was proposed  The righteous shall see it and rejoice,
by Capellus, and has been adopted  And all iniquity shall stop her mouth.
by Durd.l, Michaelis, Dathe, Doe-  It is to be remembered that Eliphaz
derlin,andothers.  Rosenmillerpro.  states this as the result of his own




CHAPTER V.                               91
17 Behold, happy a is the man  despise not thou the chastening
whom God correcteth; therefore  of the Almighty.
a He. 12. 5. Ja. 1. 12.
observation, and as clearly demon- punish, and to judge. It here refers
strating in his view that there is a  to any of the modes by which God
superintending and overruling Provi-  calls men from their sins, and leads
dence. A careful observation of the  them  to walk in the paths of virtue.
course of events would lead undoubt-  The word  " happy" here, means
e4ly to the same conclusion, and this  that the condition of such an one is
has been embodied in almost every  blessed CW2n); Gr. acevaoiog-not
language by some proverbial senti-that there is happiness in the suifering.
ment.   ise express it by saying that The sense is, that it is a favor when
" honesty is the best policy;" a pro- God recalls his friends from their
verb that is undoubtedly founded in   wanderings, and from  the error of
wisdom. The'sentiment is, that' if a  their ways, rather than to suffer them
man wishes long to prosper, he should  t  g    to rui. He does me a
pursue a straightforward and an hon-kindess who sows H         e a precipice
est course; that cunning, intrigue, un-  down  which I  am in danger of fallderlhanded dealing, and mere manage- ing; he lays me under obligation to
ment, will sooner or later defeat it- him  who even with violence saves
self, and recoil on the head of him  me from flames which would devour
who uses it; and that, therefore, if me. Eliphaz undoubtedly means to
there were no higher motive t~han  be understood as implying that Job
self-interest, a man should be honest, had been guilty of transgression, and
frank, and open. See this argument that God had taken this method to
stated at greater length, and with  recall him from the error of his ways.
great beauty, inh Psalm xxxtvii.    That lie had sinned, and that these
17. Behold, happy is the man whom  calamities had come as a consequence,
God correcteth.   This verse com- he seems never once to doubt; yet he
mences a new argument, designed to  supposes that the affliction was meant
show that afflictions are followed by  in kindness, and proceeds to state
so important advantages as to make  that if Job would receive it in a
it proper that we should submnit to  proper manner, it might be attended
them without a murmur. The senti-  still with important benefits. ~T Therement in this verse, if not expressly fore despise not thou the chastening
quoted, is probably alluded to by the  of the.lmighty.'Do  not regret
Apostle Paul in Heb. xii. 5. The              St
same thought frequently occurs in  V _-...!e &a' atvoe-the
the Bible. See James i. 12. Prov. means which God is using to admoniii. 11, 12. The sense is plain, that ish you.'  There is direct allusion
God confers a favor on us when liehe  undoubtedly to  the feeling
recalls us from our sins by the cor- hich Job had manifested (ch. iii.)
rections of his paternal hand-as a  and the object of Eliphaz is, to show
father confers a favor on a child  him that there were important benefits to be derived from affliction which
whom he restrains from sin by suitable  fits to be derived from afflition which
correction. The way in which this  should make him  willing to bear it
is done, Eliphaz proceeds to state at withoug. Job had exh
length. He does it in most beautiful bited, as Eliphaz thought, a disposi
tion to  reject the lessons which
language, and in a manner entirely  tion to  reject the lessons which
afflictions were designed to teach
in accordance with the sentiments           s 
whshm occur elsewhere in the Bible, him, and to spurn the admonitions of
ere iththe Almighty.  From that state of
The word rendered correcteth (i_) mind he would recall him, and would
means to argue, convince, reprove  impress on him  the truth that there




JOB.
18  For   hlie maketh sore, and  six troubles; yea, in seven there
bindeth up; he woundeth, and shall no evil touch thee.
his hands make whole.                      20 In famine the shall redeem
19  He b shall deliver thee in  thee  from   death;  and  in  war
a De. 32. 39. bPs. 91. c Ps. 37. 19. 1 hEeds.  from  the L power of the sword.
from the'power of the sword.
ae.32.39. bPs.91. cPs.37.19. 1hand..
were such advantages to be derived  Thus in Prov. xxx. 15:
from those afflictions as should make  There are three things that are never satisfied,
himn  willing to endure all that was  Yea, four things say not, It is enough.
laid  upon him  without a murmur.  There be three things that are too wonderful
18. For  he maketh sore.  That is, Yea, four, which I know not.     Ver 18.
he afflicts. ~T./td bindeth up.  He
he afflicts.  ~I.T nd bircdetlh up.  He  For three things the earth is disquieted,
heals.  The phrase is taken from the  And for four which it cannot bear. Ver. 21.
custoIIl of binding up a wound. See,,,custo   of binding up a wound.  See  There be thsree things that.go well,
Notes on Isa. i. 6. xxxviii. 21.  This  Yea, four are comely in going;
was a  common  mode  of healing  A lion, which is strongest among beasts,
among the Hebrews; and the practice  Ard turneti not away for any;
A grey-hound;
of medicine appears to have been con-  An he-goat also;
fined much to external applications.  And a king, against whom there is no rising tip.
The  meaning of this verse is, that                                  Vs. 2931.
afflictions come from  God, and that  Comp. Homer, Iliad vi. 174:
he only  can support, comfort, and
restore.  Health is his gift; and all'Erivl/rap cEiVlCaE Kai irvia &&iio kipreatev.
the consolation which we need, and  An enumeration, in regard to number,
for which we can look, must come  similar to the one before us, occurs
~~~~from him..in Prov. vi. 16:
19. He shall deliver thee in  six
troubles.  Six is used here to denote  These six things doth the Lord hate;
Yea, seven are an abomination to him
an indefinite number, meaning that
he would support in many troubles.  I~ There shall no evil touch thee. That
This mode of speech is not uncom-  is, permanently; for he could not
mon among the Hebrews, where one  mean that he would not be subjected
number is  mentioned, so  that an  to calamity at all, since by the very
extreme number may be immediately  supposition he was a sufferer.  But
added.  The method is, to mentiona  the sense is, that God would  save
number within the limit, and then to  from those calamities.
add one more, meaning that in all    20. Infamine hte shall redeem thee.
instances the thing referred to would  That is, will deliver thee from death.
occur.  The limit here is seven, with  On the meaning of the word redeem,
the Hebrews a complete and perfect  see Notes on Isaiah, ch. xliii. 1, 3.
number; and the idea is, that in any  ~ From thepower of the sword. Marg.
succession of troubles, however nu-  as in Heb. hands. That is, he should
merous, God was able  to deliver.  not be slain by armed men. A mouth
Similar expressions not unfrequently  is often attributed to the sword in the
occur.  Thus in Amos i. 3, 6, 9, 11,  Scriptures, because it devours; hands
13, ii. 1, 4, 6:                         are attributed to it here, because it is
by  the hand  that we  perform  an
Thus saiththe LORD:       [four,  undertaking, and the sword is perFor three transgressions of Damascus, and for  sonified, and represented as acting
I will not turn away the punishment thereof.
Thus saith the LORD:             as a consesous agent.  Comp. Ezek.
Forthree transgressions of Gaza, and for four,  xxxv. 5. margin.  The meaning is,
I will not turn away the punishment thereof.  that God would protect those who
Thus saith the LORD:
For three transgressions of Tyrus, and for four, put their trust in him, in times of
I will not turn away the punishment thereof.  calamity and war. Doubtless Eliphaz




CHAPTER V.                                 93
21 Thou  shalt be hid  from           22 At destruction and famine
the scourge of the tongue; a nei-  thou shalt laugh: neither shalt
ther shalt thou be afraid of de-  thou be afraid of the beasts of
struction when it cometh.             the earth.
1 or, when the tongue scourgeth.              a Ps. 31. 20.
had seen instances enough of this  the desolation of the Midianites when
kind to lead him to this general con- it came." Ver. 22: " In the desolation
clusion, where thie pious poor had  of Silon, and in the famine of the
been protected in a remarkable man-  desert, thou didst laugh; and of the
nor, and where signal deliverances  camps of Og, who was like a wild
had been vouchsafed to the righteous  beast of the earth, thou wert not
in dangilr.                           afraid."
21. Th/ou shalt be hid from  the    22../t destruction and famine thou,
scourge of the tongue.  Marg. Or, shalt laugh.  That is, thou shalt be
when the tongue scourgetle. The word  perfectly safe and happy. They shall
rend -cre, "~ scourge " — Uij-means  not come upon thee; and when they
property a whip.  It is used of God  approach  with  threatening aspect,
when hie scoiges men by calamities  thou  shalt smile  with  conscious
and punishments, Isa. x. 26. Job ix. security   The word hele rendeed
23.  See the use of the verb U:1Uf in    mne (]~) is an unusual word, and
clh. i. 7. Here it is used to denote a  differs from that occurring in ver. 20,
slander7ous tongue, as  being  that`:. This word is derived from'qi
which inflicts a severe wound upon  -to languish, to pine from  hunger
the reputation and peace of an indi-  and thirst.  It then means the lanvidual. The idea is, that God would  guid and feeble state which exists
guard the reputation of those who  where there is a want of proper nutricommit tlheimselves to him, and that ment. A  sentiment similar to that
they shall be secure from  slander,  which is here expressed occurs in
"whose breath," Shakspeare says,  Martial, iv. 19. 4
" outvenoms all the worms of Nile."    Ridebis ventos 1hoc munere tectus, et imbres.
~T Jeither shalt thou be afraid  ehen  IT.JVeither shalt thou te afraid of the
tdestruction cometh. That is, your  beasts of the earth.  Wild beasts in
nind shall be calm in those calamities  new countries are always objects of
which threaten destruction.  When  dread, and  in  the fastnesses and
war rages, when the tempest howls,           of Arabian they were espewhen the pestilence breathes upon a  cially so.  They abounded there;
community, then your mind shall be  and one of the highest images of
at peace. A similar thought occurs  happiness there would be, that there
in Isa. xxvi. 3:L "Thotu wilt keep  would be perfect safety from  them.
him in perfect peace whose mind is  A  similar promise  occurs in  Ps.
stayed on thee;" and the same sen-  xci. 13:
timent is beautifully  illustrated at
timent is beautifully illustrated      hou shalt tread upon the lion and adder;
length  in the XCIst Psalm. The  The young lion and thle dragon shalt thou
Chaldee Paraphrase applies all this       trample under foot.
to events which had occurred in the  And a promise similar to this was
history of the Hebrews.  Thus ver. made by the Saviour to his disciples:
20:'"In the famine in Egypt, he  "They shall take up serpents; and if
redeemed thee from  death; and in  they drink any deadly thing, it shall
the war with Amalek, from  being  not hurt them."  The sentiment —of
slain by the sword" Ver. 21: " In  Eliphaz is, that they who put their;he injury inflicted by the tongue of trust in God would find protection,
Balaam  thou  wert hid among the  and have the consciousness that they
clouds, and thou didst not fear from   were secure wherever they were.




94                                JOeB.'23 For thou shalt be in league       24 And thou shalt know  t that
with the stones of the field; and  thy tabernacle shalt be in peace;
the beasts " of the field shall be  and thou shalt visit thy habitaat peace with thee.                   tion, and shalt not 2 sin.
a Is. 11. 9.            1 or, that peace is thy tabernacle. 2 or, err.
2:3 For thou shalt be in league with  then as to make it probable that the
the, stonesofthefield. In the Hebrew, allusion is to it. Rosenmiller sup" There shall be a covenant between  poses the meaning to be,'Thy field
thee and the stones of the field."  shall be free from stones, which would
The sense is, they shall not harm  render it unfruitfil.'  Alte u. neue
thee.  Thley are here spoken of as  Morgenland,in loc.  Other explanaeneilies that were made to be at tions may be seen in Rosenmutlles
peace, and that would not annoy or  (Commentary), but it seems to me
ijr.l C.  It is to be remembered that  that the view presented above, that
this was spoken in Arabia, where  travelling would be rendered safe and
rocks and stores abounded, and where  pleasant, is the true one.  Such a
tlravelling, fiomn that cause, was diffi-  promise would be among the rich
cult and dangerous.  The sense here l blessings in a country like Arabia.
is, as I understand it, that he would    24..tnd thou shlalt know that thy
be permitted to miake his way in ease i tabernacle shall be in peace.  Thy
and safety.  Tindal renders it       tent-(derX)-showig that it was
But the castels in the land shall be confederate  common then to dwell in tents. The
Fwith theee;                      sense is, that when he was away
The beastes of the fealde shall give thee peace. from home he Would have confidence
Some have supposed that the mean-  that his dwelling was secure, and his
ing is, that the land would be fiee  family safe.  This would be an assurfrom  stones that rendered it barren, ance producing no small degree of.
and would be rendered fertile if the  consolation in a country abounding
favor of God was sought.  Shaw, in  in wild beasts and robbers.  Such is
his Travels, supposes that it refers to  the nature of the blessing which Elithe custom of walking over stones, in  phaz says the man would have who
which the feet are liable _to be injured  put his confidence in God, and comevery moment, and that the meaning  mitted his cause to him. To a certain
is, that that danger would be averted  extent this was, and is, undoubtedly
by the divine interposition. By others  true.  A  man cannot indeed have
it has been conjectured that the allu-  miraculous assurance  when  from
sion is to a custom which is known as  home, that his wife and children are
shopelism, of which  Egmont and  still alive, and in health; nor can he
Heyman (Reisen, II.Th. S. 156), give  be certain that his dwelling is not
the following account: "that in Ara-  wrapped in flames, or that it has been
bia, if any one is living at variance  preserved fiom the intrusion of evilwith another, he places on his land  minded men. But he may feel assurstones as a warning that no one should  ed that all is under the wise control
dare to plow it, as by doing it he  of God; that whatever occurs will be
would expose himself to the danger by his permission and direction, and
of being punished by him who had  will tend to ultimate good. He may
placed the stones there."  This cus-  also, with calmness and peace,commiit
torn is also referred to by Ulpian (L. his home with all that is dear to him
ix. de officio Proconsulis), and in the  to God, and feel that in his hands a!l
Greek Pandects, Lib. Ix. Tit. xxii. is safe.  IT.and thou shalt visit thy
Leg. 9. It may be doubted, however, habitation.  That is, on the return
whether this custom was as early as  fromna journey.  ~TAnd not sin. Tllis
the tihme of Job, or was so common  is a very unhappy translation,  The




CHAPTER V.                                  95
25 Thou shalt know  also that    26 Thou  shalt come  to  thy
thy seed shallbe'great, and thine  grave in  a full age, " like as a
offspring  as  the  grass  of  the  shock of corn' cometh in in his
earth.                                 season.
i or, much.                   a Pr. 9. 11.     I ascendeth.
true sanse is, thou shalt not miss thy  ous.  This was one of the blessings
dwelling; thou shalt not wander  supposed to be connected with the
away lost, to return no more.  The  favor of God.  See Notes on Isa. liii.
word here used, andwhich isrendered  10.  ITT And thine offspring as the
"( sin " in our common version, is  grass of the earth.  On the meaning'n, hhalta,.  It is true that it is com-  of the word here rendered offspring,.
osonlv rendered to sin, and that it  see Notes on Isa. xlviii. 19.  Nothing
often hIas this sense. But it properly is more common in the Scriptures,
means to miss; that is, not to hit the  than  to compare a prosperous and a
mark, spoken of an archer, Judges  happy man to a green and flourishing
xx. 16; then to make a false step, to  tree.  See Ps. i. 3, xcii. 12-14. The
stumble or fall, Prov. xix. 2.  It thus  idea here is, that the righteous would
accords exactly in sense with the have anumerous and a happy posterGreek 64tIsr o-r. Here the original  ity, and that the divine favor to them
sense of the febrew word should be  would be shown by the blessing of
retained, meaning that he would not  God on their children.  Comp. Ps
miss the way to his dwelling; that  cxxviii., 3.
is, that he would be permitted to re-  Blessed is every one that feareth the Lord,
turn to it in safety.  Gesenius, how-  That walketh in his ways.
ever, renders it,'"Thou musterest  Thy wife shall be a fruitful vine by the side of
ever, renders it,:' Thou musterest  thine house;
thy  pasture  (flocks), and  missest  Thy children likeolive-plants round about thy
naught:" that is, nothing is gone;       table.
all thy flocks are there. But the more    26. Thou shalt come to thy grave
obvious sense, and a sense which the  in full age.  That is, thou shalt have
connection demands, is that which   n
connection       demands, isption to h at which  long life; thou shalt not be cut down
refers the whole description  to a man  prematurely, nor by any sudden cawho is on a journey, and who is ex-  lamity.  It is to be remembered that
posed to the dangers of wild beasts, long life was regarded as an eminent
and to the perils of a rough and stony  blessing in ancient times.  See Notes
way, but who is permitted to visit  on Isa. lxv. 22.  IT Like as a shock
his home without missing it or being  of corn cometh inin his season. Marg.
disappointed.   A  great variety of ascendeth.  As a sheaf of grain is
interpretations have been given of the  harvested when it is fully ripe.  This
passage, which may be seen in Rosen-  is a beautiful comparison, and the
mtller and Good.  Many suppose it  meaning is obvious.  He would not
means that he should  review  his  be cut off before his plans were fully
domestic affairs, and find all to his  matured; before the fruits of rightmind; or should find that every thing  eousness had ripened in his life. He
was in its place, or was as it should  would be taken away when he was
be. It cannot be doubted that the  ripe for heaven-as the yellow grain
Hebrew  word "visit " (0i2.t) will  is for the harvest.  Grain is not cut
bear thisinterpretation,butthat above  down when it is green; and the
proposed seems to me best to suit the  meaning of Eliphaz is, that it is as
connection.  The margin correctly  desirable that man should live to a
renders it, err.                       good old age before he is gathered to
25  Thou shalt know also that thy  his fathers, as it is that grain should
seed shall be great.  Marg. much.  be suffered to stand until it is fully
That is, thy posterity shall be numer-  ripe.




96                                  JOB.
27  Lo this, we have searched "  it, so it is;  hear it, and know
a Pr 2. 3-5.    1 thyself. Pr. 9. 12.  thou it for'thy good.
27. Lo this.  All this that I have  vet we may safely ask, Where among
said; the truth of all the remarks  the Greek and  Roman  sages can
which  I have made.  IT Wte have  views of the divine government bo
searched it.   We have by carefill found that equal these in correctness,
observation of the course of events  or that are expressed with equal force
come to these conclusions.   These  andbeauty?  For profound and accuare our views of the providence of rate observation, for beauty of thought
God, and of the principles of his gov-  and sublimity of expression, the sage
ernrent, as far as we have had the  of Teman will not fall behind the
opportunity of observing, and they  sages of Athens; and not the least
are well worthy of your attention.  interesting thing in the contemplation
The sentiments in these two chapters  of the book of Job, is the comparison
indicate close and accurate observa-  which  we are almost of necessity
tion; and if we think that the obser-  compelled to make between the observation was not always wholly accu-  vations on the course os events which
rate, or that the principles were car-  were made in Arabia, and those which
ried farther than facts would warrant, were made by the philosophers of
or that Eliphaz applied them  with  the ancient heathen' world.   Is it
somewhat undue severity to the case  improper to suppose that one design
of Job, we are to remember that this  of this book was to show how far the
was in the infancy of the world, that  human mind could go, with the aid
they had few  historical records, and  of occasional revelations on a few
that they had no written revelation.  points, in ascertaining the principles
If they were favored with occasional  of the divine administration, and to
revelations, as Eliphaz claimed (ch.  demonstrate that, after all, the mind
iv. 12, seq.), yet they were few  in  needed a fuller revelation to enable
number, and at distant intervals, and  man to comprehend the truths perthe divine communications pertained  taining to the kingdom of God?  If
to but few  points.  Though it may  Hear it for thy good.  Marg. as in
without impropriety be maintained  Heb. thyself.  These principles are
that some of the views of Eliphaz and  such that they are of importance for
his friends were not wholly accurate, you to understand and to apply.
CHAPTER VI.
ANALYSIS OF CHAPTERS VI. AND VII.
THESE two chapters comprise the answer of Job to the speech of Eliphaz. There is much
strong emotion in this reply; much that expresses the depth of his sorrow; much real piety;
and much also that cannot be justified in his impatience, and in his remonstrances with God for
afflicting him. HIe felt keenly the remarks of Eliphaz, and in the anguish of his soiul, he gives
vent to expressions which he himself afterwards sees to be improper, and for which, in the
close, he makes humble and penitent acknowledgment to God. In reply to the harsh and severe
insinuations of Eliphaz, he justifies the bitterness of his complaints by the severity of the
affliction which he had been called to endure, ch. vi. 2-13. This object leads him into a particular
statement of the depth and extent of his sorrows, as if they had not been understood or appreciated by his friends. He wishes (vs. 2, 3) that his grief were thoroughly and attentively conaidered; says (ver. 4) that the arrows of the Almighty are in him, and that the terrors of God
are arrayed against him; remarks that lie did not complain without cause, any more than the




CHAPTER VI.                                        97
wild ass or the ox when they were perishing, vs. 5-7; reiterates his request that God would
suffer hsimr to die, vs. 8, 9; repeats the thought that he would then have comfort in the grave,
ver. 10; and complains bitterly that his strength was insufficient to hear these heavy trials. lHe
then goes on to say, that a man in such circumstances ought to have the sympathy of his
friends, but that his friends had deceived him, and had greatly aggravated his sufferings, vs. 1423. They had shown themselves to be like a brook in the desert, where a company of travellers expected to find water, but which they found to be dried up, vs. 15-23. He then (vs. 2430) earnestly requests his friends to consider more attentively his circumstances, and to see
whether his strong expressions could not be justified. He evidently supposes that they did
not understand the depth of his sorrows, and did not sympathize with him as they ought to do.
In justification of his feelings (ch. vii. 1-11), he recapitulates his suffetings. Eliphaz had
exhorted him to commit himself to God, and to bear all this with a calm and submissive mind.
To all this he says (ch. vii. I) that life was short, and that the days of man were like those of
an hireling, who anxiously longed for the close of the day; that his was a life of toil and pain,
where it was proper to look for the shades of the evening, vs. 2, 3; that his days and nights were
filled with vanity and sorrow, vs. 3, 4. He describes his disease as filling h s flesh with worms
and clods of dust. ver. 5; and says that his days are swift, and that he must soon vanish away
like a cloud, and be known no more, ver. 10. How then, he asks, could he restrain his anguish?
How could he help speaking in the bitterness of his soul? ver. 11. Hurried on by the deep
sense of his sorrows, he now allows himself to expostulate in a very improper manner with
God, and to remonstrate with him in great severity of language for thus afflicting him, vs. 12-190
He asks whether he was a sea or a whale, that God should watch him in this manner, ver. 12;
says that when he would take rest on his bed, then God frightened him with distressing visions,
vs. 13, 14; that such was his condition that he loathed and hated his life, vs. 15, 16, and demands
with impatience what is man that God should thus visit him, and that he would not for the
briefest time let him alone, vs. 17-19; and, continuing the same bitter language of complaint,
he asks with impatience why, supposing he had sinned, was he of so much consequence as to
attract, in a special manner, the attention of the Almighty? What injury had his offence
done to God, that he should visit him thus? Why did not God forgive the sin, anti take his heavy
hand from him? Why vwould lie crush him down to the grave? vs. 20, 21. Substantially the
same state of feeling is evinced in this speech of Job which was shown in ch. iii; and while
there is great beauty, and much of the workings of the human heart developed, still there is
much, as we shall see, which cannot be commended or approved.
B UT  Job answered and said,    lamity  laid in  tile  balances to2  Oh  that  my  grief  were   gether!
thoroughly weighed, and my ca-                              1 lifted up.
2. 0 that my grief were thoroughly  stood and appreciated his sufferings;
weighed.   The word rendered grief  that they were disposed to blame him
here (oue)  may mean either vexa-  without understanding the extent of
tion, trouble, grief, Eccl. i. 18, ii. 23    his sorrows,  nd he desires that they
or it may mean anger, Deut. xxxii.   would  estimate  them  aright before
19.  Ezek. xx. 28.  It is rendered by   they condemned him.  In particular,
the  LXX  here,  gpy? — anger;  by   he  seems to  have  supposed  that
Jerome, peccata-sins.   The  sense   Eliphaz had not done justice to the
of the whole passage may either be   depth of his sorrows in the remarks
that Job  wished  his  anger  or his  which he had just made.  Thefigore
complaints to be laid in the balance   of weighing  actions or sorrows, is
with his calamity, to see if one was   not  uncommon  or  unnatural.   It
more weighty than the other-mean-   means to lake an exact estimate of
ing that he had not complained un-  their amount.  So we speak of heavy
reasonably or unjustly (Rosenmfldler);  calamities, of afflictions that crush us
or that he wished that his afflictions   by their weight, etc.'j Laid in the
might be put into one scale and the   balances.   Marg. Lifted  up.   That
sands of the  sea  in  another, and   is, raised up and put in the scales, or
the one weighed  against the  other  put in the scales and then raised up(J.Noyes); or simply, that he desired   as is common in weighing. v Together
that his sorrows should be accurately   (l'M_).  At the same time; that all
estimated.  This latter is, I think,  my sorrows, griefs, and woes, were
the  true sense of the passage.  He   piled on the scales, and then weighed
supposed his friends had not under-  He supposed that only a partial esti



08                                 JB01.
3 For now it would be heavier          4 For the arrows of the Aithan the sand " of the sea: there-  mighty are within me, the poison
fore'my  words are swallowed  whereof drinketh up my spirit:
up.                                    the terrors b of God do set themselves in array against me.
a Pr. 27. 3.   1 i. e. I want words to cxpress
oy grif.. Ps. 77. 4.                               b Ps. 88. 15, 16.
mate had been formed of the extent  old interpretation is to be retained, by
of his calamities.                     whlich tile word is  derived  from
3. Heavier than the sand of the sea.   _5', to absorb, toswallow upq.  Comp.
That is, tiley would be found to be  Prov. xx. 25. Obad. 16. Job xxxix.
insupportable.  Who could bear up  30. Prov. xxiii. 2.  The word does
the sands of the sea?  So Job says of not elsewhere occur.
his sorrows.  A  comparison some-    4. Fo?' the arrowvs of the Almig'hty,
what similar is found in Prov. xxvii. 3.  are within me.  That is, it is not a
Heavy is a stone, and weighlty the sand of the  light affliction that I endure.  I am
wounded in a manner  which could
But a fool's wrath is heavier than them both.
wor JIY owds I  S OCd'p.Mr.   not be  caused by man-called  to
I'nf7t My  alres to        up-r.-ss     mary wglf.  endure a severity of' suffering which
I want words to express my grief.
This expresses the true sense-but  shows that it poceeds  from  te
Almighty. Thus called to suffer
not with the same poetic beauty. 1Fc  Amigity.  Thus  called  to  sufer
not wRit te   same poetic beauty. we s what man could not cause, he mainhexpress th we   same   idea wit  gief: we say  tains that it is right for him  to comthat we are choked with grief: we
plain and that the words whiich he
are so overwhelmed withi sorrow that   I
we cannot speak.  Any-very deep  employed  were  not an  improper
we cannot speaks.  Any very deep
einotion prevents the power of utter-  expression of the extent of tle grief.
ance.  So in Ps. lxxvii. 4:            1[ T/he poison wher2eof d7rinketh up my
spirit.  Takes away my vigor, my
T shou tloehs mdteaeyeannot spes.  comfort, my life.  He here compares
I am so troubled that I cannot speak.
>So t~ie well-k1nown.         *xpress s *n  1his afflictions with being wounded
So thte well-known expressions in.
Viegil,                                with poisoned arrows.  Such arrows
were not unfrequently used among
Olbstupui, steteruntque comre, et vox faucibus  the  ancients.  The  object was to
-Iamsit.                          secure certain death, even where the
Tlhere has been, however, considera-  wound caused by the arrow  itself
ble variety in the interpretation of the  would not produce it.  Poison was
word here rendered szoallowed up-   made so concentrated, that the smallT5:. Gesenius supposes that it means  est quantity conveyed by the point of
to speak rashly, to talk at random,  an arrow would render death ineviand that the idea is, that Job now   table.   This  practice  contributed
admits that his remarks had been  much to the barbarity of savage war.
unguarded —" therefore  were  my  Thus Virgil  speaks  of  poisoned
words  rash."    The  same  sense  arrows:
Castell gives to the Arabic word.  Ungere tela manu, ferrumque armare veneno
Scllultens renders it, " therefore are'En. ix, 773.
my words tempestuous or fretful."  And again, XEn. x. 140:
Rosenmtiller,  "my words  exceed  Vulnera dirigete, et calamosarmaieveneno.
due moderation."   Castellio, " my
words fhil."  Luther, "tlherefore. it  So Ovid, Lib. 1. de Ponto, Eleg. ii.
is vain that I speak."  The LXX,  ofthe Scythians:
" but my words seem  to be evil "  Qui mortis savo geminent ut vulnere catisas,
Jerome, " my words are full of grief."    Omnia vipereo spicula felle linunt.
In this variety it is difficult to deter-  Comp. Justin, Lib. ii. c. 10. ~ 2; Gromine the meaning; but probably the  tius, de Jure Belli et Pacis; and




CHAPTIER VI.                                   99
5  Doth  the  wild   ass  bray'  hen he  hath grass? or loweth
1 at grass.               the ox over his todder?
Virgil, A'n. xii. 857. In tile Odyssey,  I was a stricken (eer that left the herd
i. 260, seq. we read of Ulysses that  Lorg sineC  Withl m;ay an arrow lcep inlix'd
ly p;ntiig side was chlarged, w!hen I withdrcew,
he went to Ephlyra, a city of Thes-  Toseek a tranquil death in distant shades.
saly, to obtain firom Ilus, tile son of  There I was found by one, whio had hiniself
Mariner, deadly poison, thlat lie might  Been hurt by the archers. In his side he bore,
And in his hands anti bet, tthe c uel scars.
smear it over the iron points of his                              TAAd  s his    iii
arrows.  The pestilence wltichl produced so great a destruction in thle  Of such woundlng Iae did not comGrecian cnnp is also said by Homer  plain.  Thle arrow was extracted by
the tender hand  of him  who alone
(Iliad i. 48) to have been caused by  the tender  ad of him wJob known
arrows shot fiom  the bow of Apollo.  hind  power to do it.  Had Job known
Trle olrse "'e  dinlieth up tlle spirit "of hiini; had lhe been fillly acquainted
i  vey   xpessie.   with thle plan of mercy'through him,
-s very expressive.  We spealk now   and te comfort w h  a  ounde
of the sword tlhirstingfor blood; but  sinner rd      find there, we saounded
this language is more expressive and  sinner  ay find therewe shouln  not
striking.  The figtire is not uncom-  have  heard  the  bitter complil ts
mon in the poetry of the East and of       ich he litteed in his trials. Let
tile ancients. In the poem of Zolir,  1us not judge him  with the severity
which we may use of one who is
the third of the Moallakat, or those            we may use of o
transcribed  in  golden  letters, and  afflicted and complains under the full
suspended in the temple of Mecca,  light of the gospel.  ~t TIe terrors of
the same image occurs.  It is thus         d do seos ttleTsseltes in a?    urag lCst
rendered by Sir W~illam  Jones:         me.  Those things which God uses
to excite terror.  The word which. is'Their javelins had no share in drinking the
hlood of Naufel.'                  rendered "set in array" ('_) properly denotes the drawing up of a. line
A similar exprssion  occurs in Sop-  for battle; and the sense is  here,
ocles in Trachinn. vs. 1061, as quoted  that all these  terrors seem  to be
by Schultens, when describing  the  drawn up in battle array, as if on
pestilence in which Hercules suffered:  d
purpose to destroy him.  No expres-:K & XXtolov alpa pot          sion could more strikingly describe
IIw7r(0KEV osn —                        the condition of an awakened sinner,
This lhas been imitated by Cicero in  though it is not certain that Job used
Tusculan. Disp. ii. 8:                  it precisely  in  this  sense.   The
Miec me irretivit veste furiali iiiscium,  idea as he used  it is, that all that
%Qute lateri inharens morsu lacerat viscera,    God commonly employed to produce
Urgensque graviter, pulmonum haurit spiritus,  alarm seemed to be drawn up as in a
Jain decolorem sanguinem omnem exsorbuit.  line of battle against him.
So Lucan, Pharsa. ix. 741, seq. gives    5. Doth the wild ass brayl when he
a similar description:                  hath grass.  On the habrts of the wild
Ecce subit virus tacitum carpetque medullas   ass, see Notes on ch. xi. 12.  The
lgnis eMax, calidaoque incudit viscera tabe.
tgriis ila, calidque incdit vscemeaning of Job here is, that he did
Etibit humorem circa vitalita fisum     mang      Jb 
Pestis, et in sicco linguam torrere palato  not complain  without reason; and
Cepit.                                  this he illustrates by the fact that the
Fan  more beautiful, however, than   wild  animal that had  a plentiful
the expressions of any of the ancient  supply of food would be gentle and
classics-more tender, more delicate,  calm, and that when  its bray  was
more full of pathos-is the descrip-  heard it was proof that it was suffertion which the Christian poet Cowper  ing.  So Job says that there was a
gives of the arrow  that pierces the  reason for his complaining.  He was
side of the sinner.  It is the account  suffering;  and perhaps  he  means
of his own conversion:                  that his comnplaint was just as natu



100                              JOB.
6 Can that which is unsavoury  be eaten without salt? or is tbaoe
ral, and just as innocent, as the bray-  disgusting to him; as being in fax.t ae
ing of the ass for its food. He should  unpleasant to his soul as the white of
have remembered, however, that he  an egg was to the taste.  Dr. Good
was endowed with reason, and that  explains it as meaning, "Doth that
he was bound to evince a different  which  has nothing  of seasoning,
spirit from the brute creation.  IT Or  nothing of a pungent or irritating
loweth the ox over his fodder  That  power within it, produce pungency
is, the ox is satisfied and unmurmur-  or irritation? I too should be quiet
ijg when his wants are  supplied.  and complain not, if I had nothing
The fact that he lows is proof that  provocative or acrimonious; but alas!
he is in distress, or there is a reason  the food I am doomed to partake of
for it.  So Job says that his corn-  is the very calamity which  is most
plaints were proof that he was in  acute to my soul, that which I most
distress, and that there was a reason  loathe, and which is most grievous or
for his language of complaint.        trying to my palate."  But the real
6. Can that which is unsavory.  sense of this first part of the verse is,
Which is insipid, or without taste.  I think, that which  is expressed
~T Be eaten without salt.  It is neces-  above-that insipid  food  requiles
sary to add salt in order to make it  proper condiment, and that in his
either palatable or wholesome.  The  sufferings there was a real ground for
literal truth of this no one can doubt.  lamentation and complaint-as there
Insipid food cannot be relished, nor  was for making use of salt in that
would it longsustain life. "The Ori-  which is unsavory.  I see no reason
entals eat their bread often with  to think that he meant in this to
mere salt, without any other addition  reproach Eliphaz for an insipid and
except some dry and pounded sumer-  unmeaning address.  IT Or is there
savory, which last is the common  any taste in the white of an egg'?
method at Aleppo." Russell's Natural  Critics and commentators have been
History of Aleppo, p. 27. It should  greatly divided about the meaning of
be remembered, also, that the bread  this.  The LXX render it, i I' axa'.
of the Orientals is commonly mere  oiar  ycTipa iv leaoe ar. oS; is there
unleavened cakes. See Rosenmttller,  any taste in vain words?  Jerome'Alte u. neue Morgenland, on Gen.  (Vulg.),," can any one taste that
xviii. 6. The idea of Job  in this  which being tasted produces death?"
adage or proverb is, that there was a  The Targums render it substantialfitness and propriety in things. Cer-  ly  as it is in our version.   The
tain things went together, and were  Hebrew  word  rendered  "white "
necessary companions.  One cannot            means properly spittle,  Sam.
be expected without the other; one  xxi. 14. If applied to an egg, it means
is incomplete  without the  other.  te                              pittle.
the white of it, as resembling spittle.
Insipid food requires salt in order to  The w          r
make it palatable and nutritious, and  The word rendered "egg" (r'~~)
so it is proper that suffering and  occurs nowhere else in tile Scriptures.
Tamentation should be united. There  If it be regarded as derived from
vas a reason for his complaints, as  tin, to sleep, or dream, it may denote
there was for adding salt to unsavory  somnolency  or dreams, and  then
food.  Much  perplexity, however, fatuity, folly, or a foolish speech, as
has been felt in regard to this whole  resembling dreams; and many have
passage, vs. 6, 7. Some have sup-  supposed that Job meant to characposed that Job means to rebuke Eli-  terize the speech of Eliphaz as ot
phaz severely for his harangue on the  this description.  The  word  may
necessity of patience, which he char-  mean, as it does in Syriac, a species
acterize~ ad insipid, impertinent, and  of herb, the " purslain " (Gesenius),




CHAPTER  VI.                            101
any taste in the white of an egg?    S Oh that I might have my
7 The things that my soul re-  request;  and  that God would
fused to touch are as my sorrow-  grant me'the thing that I long
ful meat.                           for;
I  mn expectation.
proverbial for its insipidity among  duced to the greatest pain and disthe Arabs, Greeks, and Romans, but tress in partaking of his food, since
which was used as a salad; and the  he loathed that which he was obliged
whole phrase here may denote puT-  to eat (comp. Notes ch. iii. 24), or
slain-broth, and hence an insipid dis- more probably his calamity is decourse. This is the interpretation of scribed under the image of loathsome
Gesenius; but the more common and  food in accordance with the Oriental
more probable explanation is that of usage, by which one is said to eat
our common version, denoting the  or taste any thing; i e. to experience
white of an egg. But what is the  it.  His sorrows were as sickening
point of the remark as Job uses it? to him as the articles of food which
That it is a proverbial expression, is  he had  mentioned were to  the
apparent; but in what way Job  stomach.   The  LXX  render it
meant to apply it, is not so clear. strangely, 4' For my wrath-,-ol, v
The Jews say that he meant to apply  ooye —cannot cease. For I see my
it to the speech of Eliphaz as being  food offensive  as the smell of a
insipid and dull, without any thing  lion"- 0 rEoirs, h   Yovos
to penetrate the heart or to enliven    8. Oh that I mipght have my request.
the fancy; aspeech as disagreeable to  To wit, death. This he desired as
the mind as the white of an egg was  the end of his sorrows, either that he
insipid  to the taste. Rosenmniller  might be freed from them, or that he
supposes that he refers to his afflic-  might be admitted to a happy world
tions, as being as unpleasant to bear -or both. If Would grant me the
as the white of an egg was to the  thing that I loreg for. Marg. JMy
taste. It seems to me that the sense  expectation. That is, death. He exof all the proverbs used here is about pected it; he looked out for it; he
the same, and that they mean,' there  was impatient that the hour should
is a reason  for every thing which  come. This state of feeling is not
occurs. The ass brays and the ox  uncommon-where sorrows become
lows only when destitute of food. so accumulated and intense that a
That which is insipid is unpleasant, man desires to-die. It is no evidence,
and the white of an egg is loathsome.  however, of a preparation for death
So with my afflictions. They produce  The wicked are more frequently in
loathing and disgust.  My very food  this state than the righteous. They
(ver. 7) is disagreeable,and every thing  are overwhelmed with pain; they
seems tasteless as the most insipid  see no hope of deliverance from it;
food would. Hence the language  and they impatiently wish that the
which I have used-language spoken  end had come.  They are stupid
not without reason, and expressive  about the future world, and either
of this state of the soul.'        suppose that the grave is the end of
7. The things that my soul refused  their being, or that in some undeto touca.  That I refused to touch-  finable way they will be made happy
the word soul here being used to de-  hereafter.  The righteous, on the
note himself. The idea here is, that other hand, are willing to wait until
those things which formerly were ob-  God shall be pleased to release them,
jects of loathing to him, had become  feeling that He has some good purhis painful and distressing food. The  pose in all that they endure, and that
idea may be either that he was re-  they do not suffer one pang too much




102                             JOB.
9 Even that  it would please         10 Then  should I yet have
God  to  destroy me;  that  he  comfort; yea, I would harden
would let loose his hand and cut  myself in sorrow: let him  not
me off!                            spare; for bI have not concealed
a 1 Kli 19. 4. Jon. 4. 3, 8.  b Ps. 40. 9. Ac. the words of the Holy c One.
20. 20, 27.  c Is. 57. 15.
Such sometimes were Job's feelings; would harden nmyself in sorrow. Dr.
but here, as in some other instances, Good renders this,," and 1 will leap
no one can doubt that hlie was betray-  for joy."  In a similar way Noyes
ed into unjustifiable impatience under renders it, ", I would exult."  So
his sorrows, and that he expressed an  Schlultens understands the expresimproper wish to die.               sion. The Hebrew word rendered
9. Even that it would please God to  " I would harden myself" (1_v) ocdestroy me. To put me to death, andere  else, and expositors
to release me from  my sorrows. curs nowhere else, and expositors
Cto  release me from  my  sorrows,  have been divided in regard to its
Comp. ch. iii. 20, 21. The word  meaning.  According to Castell, it
rendered destroy here (a.d) means  means to strengthen, to confirm. The
properly to break in pieces, to crush,   haldeei   means to 
to trample under foot, to make smallee means to grow warm
by bruising. Here the sense is, that to glow, to  buns.   The  Arabic
Job wished that God would crush            is applied to a horse, and
him, so as to take his life. The
LXX    render it wound-z,)oaz. I   meansto beat the earth with his feet,
The Chaldee renders it, " Let God,    and th     to leap, to exult, to spring
who has begun to make me poor, up; and this is the idea which Geseloose his hand and make me rich."  nius and others suppose is to be reI That he would let loose his hand.  tained here-an idea which certainly
Job here represents the hand of God  better suits the connection than the
as bound or confined.  He wishes  common one of hardening himself in
that that fettered hand were released, sorrow. The ILXX render it /A;,[,rs,
and were so free in its inflictions that -" I would leap," or exult, although
he might be permitted to die..iT  nd  they have sadly missed the sense in
cut me off.  This expression, says  the other part of the verse. They
Gesenius (Lexin the word    render it, " Let but my city be a
Gesenius (Lax.  ord         rave, upon whose walls I will leap;
is a metaphor derived from a weaver, I will not spare, for I have not filsiwho, when his web is finished, cuts fled the holy words of my God."
it off from the thrum  by which it The Chaldee renders it, " and I will
is fastened to the loom. See Notes
on Isa. xxxviii. 12. The sense is, exult (It:')  when  furv  comes
that Job wished that God would  upon the wicked."  The probable
wholly finish his work, and that as  meaning is, that Job would exult or
he had begun  to destroy him  he  rejoice, if he was permitted to die;
would complete it.                  he would triumph even in the midst
10. Then should I yet have comfort. of his sorrow, if he might lie down
Dr. Good renders this, " then would  and expire. ~T Let hime not spare.
I already take comfort."  Noyes, Let him  not with hold or restrain
" yet it should still be my consola-  those sufferings whiich would sink
tion."  The literal sense  is.' and  me down to the grave. ~ For I have
there would be to me yet consola  not concealed the words of the Holy
tion;' or' my  consolation would  One. I have openly and boldly mainyet be.'  That is, he would fii-d  tained a profession of attachment to
comfort in the grave (comp. ch. iii. j the cause of God, and to his truth.
13, seq.), or in the future world. f  I I have, in a public and solemn man.




CHAPTER VI.                               103
11 What is my strength, that I    12 Is my strength the strength
should hope?  and what is mine  of stones?  or is my  flesh'of
end, that I should prolong  my  brass?
life?                                              I brazen.
ner, professed  attachment to  my  phrase rendered'prolong my life,'
Maker; I have not refused to ac- probably means rather'to lengthen
knowledge that I am his; I have not the patience,' or to hold out under
been ashamed of him and his cause, accumulated  sorrows.   Thle word
IHow much consolation may be found
Ilow muchl consolaetion nmay bwe found trendered life (-'Z.) often means soul,
in such a reflection when we come to
die! If there has been a consistent spirit, mind, as well as life, and the
Drofession of religion; if there has sense is, that he could not hope, from
been no shrinking back fiomn attach- any strength that he had, to bear
ment to God; if in all circles, high  without murmuring these trials until.
and low, rich and  poor, gay and  the natural termination of his life;
serious, there has been an unwaver- and hence he wished God to grant
ing and steady, though not ostenta-  his request, and  to  destroy  him.
tiois, attachment to the cause of God, Feeling that his patience was sinlking
it will give unspeakable consolation  under his calamities, lie says that it
and confidence when we come to die. would be better for him  to die than
If there lhas been concealment, and  be left to dishonor his Maker.  It is
shame, and shrinking back from  a just the state of feeling which many
profession of religion, there will be  a sufferer has, that hlis trials are so
shame;leand regret, and sorrow. Comp. great that nature will sink under
Ps. xl. 9. Acts xx. 20-27.           them, and.that death would be a re11. WIhat is my strength, that I lief.  TI/en is the time to look to God
should hope?  Job had hitherto borne  for support and consolation.
his trials without apprehension that   12. Is my strength the strength of
he would lose ihis constancy of hope, stones?  lThat is, like a rampart or
or his confidence in God.  He here  fortification made of stones, or like
seems to apprehend that his constan- a craggy rock that can endure ascy might fiLil, and he therefore wishes saults made upon it. A  rock will
to die before lie slhould be left to dis- bear the beatings of the tempest, and
honor God. He asks, therefore, what resist the floods, but how  can frail
strength lie had that lie should hope  man do it? The idea of Job is, that
to be able to sustain his trials much  lie had no strength to bear up against
longer.  f!./nd what is mine end, these accumulated trials; that he was
that I should prolong my life?  Va- afraid that lie should be left to sink
rious interpretations have been given  under them, and to complain of God;
of this passage.  Some suppose it and that his friends were not to wonmeans,' What is the limit of my  der if his strength gave way, and lie
strength?  How long will it last?' uttered the language of complaint.
Others,' What end is there to be to  IT Or is my flesh of brass.? Marg. bray mriseries?' Others,' How distant zen.  The comparison here used is
is mine end? How long have I to  not uncommon.  So Cicero, Aca. Qu.
live?' Noves renders it, 1" And what iv. 31, says, Non enim est e saxo
is mine end that I should be patient?"  sculptus, ant e robore dolatus homo;
RosenmUller supposes that the word  habet corpus, habet animu n; move"end " here means the' end of his tur mente, movetur sensibus:-" f'or
strength,' or that he had not such  man is not chiselled out of' the rock,
fortitude as to be certain that he  nor cut from a tree'; he has a body,
could long bear his trials without, lie has a soul; he is actuated by
complaining or murmuring.   The  mind, lie is swayed by senses."  So




104                              JOB.
13 Is not my help in me? and  " pity shaukl  be skewed from his
is wisdom driven quite from me?  friend; but he forsaketh the fear
14 To  him  that' is afflicted  of the Almighty.
1 melteth.                          a He. 13. 3.
Theocritus, in  his description  of melteth.  The word here used (8u)
Arnycus, Idyll. xxii. 47             is from  ~t_, mdsds, to melt, flow
TrO3eax J'ig'aitporo rEsXopta, Kai rXar7 vcroV  down, waste away, and here means
Eap.,t atrapE;, arvpiXaKl.s oia KoXoac6s.    one who pines away, or is consumed
under calamities.   The design of'Round as to his vast breast: and  this verse is, to reprove his friends
broad back, and with iron flesh, he  for the little sympathy which they
is as if a colossus formed with a ham-  had shown for him.  He had looked
n-ler.' So in Homeer tile expression  for consolation in his trials, and he
frequently occurs-taulh)elov?TOg-  had a right to expect it; but he says
an  ir'iOi hearlt-to denote courage.  that he had met with just the opposite,
And so, according to Schultens, it  and that his calamity was aggravated
has come to be a proverb, ovii WO  oby the fact that they had dealt only in
itobsg, o'tys d7rg 7riroqr~-not from a  the language ofseverity. ~Pitysshould
tree, not from a rock.  The meaning  beshowedfrom hisfriend. Good renof Job is plain.  He had flesh like  ders this, " shame to the man who
others.  His muscles, and nerves,  despiseth his friend." A great variety
and sinews, could not bear a constant  of interpretations have been proposed
force applied to them, as if they were  of the passage, but our translation
made of brass or iron. They must has probably expressed the true
give way; and he apprehended that  sense. If there is any place where
he would sink under these sorrows,  lindness should be shown, it is when
and be left to use language that might  a man is sinking under accumulated
dishonor God. At all events, he felt  sorrows to the grave.  ~ But he for
that these great sorrows justified the  saketh  the fear of the,llmighty.
strong expressions which he had al-  This may be either understood as
ready employed.                       referring to the language which Job
13. Is not my help in me?  This  says they had used of him-charging
would be better rendered in an affirma-  him  with forsaking the fear of God,
tive manner, or as an exclamation. instead of consoling him; or it may
The interrogative form of the pre-  mean that they had forsaken the fear
vious verses need not be continued  of God in reproaching him, and in
in this.  The sense is,' alas  Ithere  failing to comfort him; or it may
is no help in me!'   That is,  I  mean that if such kindness were not
have no strength; I must give up  shown to a friend in trial, he would
under these sorrows in despair.' So  be left to cast off the fear of God.
it is rendered by Jerome, RosenmUtl-'ris last interpretation is adopted by
ler, Good, Noyes, and others. t Aind  Noyes.  Good supposes that it is deis wisdom  quite driven from  me?  signed to be a severe reproach of
This, also, should  be readeach  o
This, also,  should  be read as an  Eliphaz, for the course which he had
affirmation,' deliverance is driven  pursued.  It seems to me that this is
from  me.' The word rendered wis-  probably the correct interpretation.
dom (,Z~t.) means properly a set-  and that the particle I here is used
ting upright; then help, deliverance;  in an adversative sense, meaning that
and then purpose, enterprise.  See  while it was an obvious dictate oa
Notes on ch. v. 12. Here it means that  piety to show kindness to a friend,
all hope of deliverance had fled, and  Eliphaz had  forgotten this obliga
that he was sinking in despair.      tion, and had indulged himself in a
14. To him that is afflicted. Marg.  strain of remark which  could  not




CHAPTER VI,                              105
15 My  brethren ahave dealt  deceitfully as a brook, andas the
a Ps. 38. 11.           stream of brooks they pass away;
have been prompted! by true reli-  the Arabian deserts, is lost in the
gion. This sentiment he proceeds  sand, or evaporated by the heat of the
to illustrate  by one of the  most sun. The idea here is, that travelbeautiful comparisons to be found in  lers in a caravan would approach
any language.                        the place where water had been
15..My brethren.  To  wit, the  found  before, but would find the
three  friends who  had  come  to  fountain dried up, or the stream lost
condole  with  him.  lHe uses the  in the sand; and when they looked
language of brethren, to intimate  for refreshment, they found only diswhat he had a right to expect from   appointment. In Arabia there are
them.. It is common in all languages  not many rivers. In Yemen, indeed,
to give the name brethren to friends. there are a few streams that flow the
IT Have dealt deceitfully.  That is, year round, and  on the East the
I have been sadly disappointed. 1  Euphrates has been claimed as belooked for the language of condolence  longing to Arabia. But most of the
and compassion; for something to - streams are winter torrents that becheer my heart, and to uphold me in  come dry in summer, or rivulets that
my trials-as weary and thirsty tra-  are swelled by heavy rains.  An
vellers look for water, and are sadly  illustration of the verse before us
disappointed when they come to the  occurs in Campbell's Travels  in
place where they expected to find  Africa. "In desert parts of Africa
it, and find the stream  dried up. it has afforded much joy to fall in
The simile here used is exquisitely  with a brook of water, especially
beautiful, considered as a mere de- when running in the direction of the
scription of an actual occurrence in  journey, expecting it would prove a
the deserts of Arabia. But its chief valuable companion. Perhaps before
beauty consists in its exact adaptation  it accompanied us two miles it beto the case before him, and the point came invisible by sinking into the
and pith of the reproof which it ad-  sand; but two miles farther along it
ministers.  " The fullness, strength,  would reappear and raise hopes of
and noise of these temporary streams  its continuance; but after running a
in winter, answer to the large pro-  few  hundred  yards, would  sink
fessions made to Job in his prosperity  finally into the sand, no more again
by his friends. The dryness of the  to rise."  A comparison of a man
waters at the approach of summer, who deceives and disappoints one to
resembles the failure of their friend-  such a stream is common in Arabia,
ship in time of affliction." Scott, as  and has given  rise, according to
quoted by Noyes.  IT As a brook.  Schultens, to many proverbs.  Thus
That is, as a stream that is swelled  they say of a treacherous friend, " I
by winter torrents, and that is dry in  put no trust in thy torrent;" and, " O
summer.  Such streams abound in  torrent, thy flowing subsides."  So
Arabia, and in the East generally. the Scholiast on Moallakat says, " a
The torrents pour down from  the  pool or flood was called Gadyr, behills in time of rain, or when swelled  cause travellers when they pass by it
by the melting of the ice; but in  find it full of water, but when they
tumnmer they are dry, or their waters  return they find nothing there, and it
Rre lost in the sand. Even  large  seems to have treacherously betraystreams are thus absorbed.  The  ed them.  So they say of a false
river Barrady, which waters Damas-  man, that he is more deceitful than
cus, after passing to a short distance  the appearance of water" —referring,
to the south-east of the city towards  perhaps, to the deceitful appearance




106                                  JOB.
16  Which  are  blackish   by  they'vanish: 2when  it is hot,
reason of the ice, and wherein  they are 3 consumed out of their
the snow  is hid:                       place.
17 What time they wax warm,    1 are cut off.            2 in the heat thereof
3 extinguished.
of the miragae  in the sands of the  Crescat, ubi in campos albas descendere nin
desert.  See Notes on Isan. sof 7h            gues
desert.  See Notes on Isa. xxxv. 7. Tabificis subigit radiis sol, omnia lustrans
IT And as the stream  of brooks they                                  vi  4A.
pass away.  As the valley stream-   Or, from the Ethiop-mountains, the brigrt sun
*the stream  that runs along in t,     Now full matured, with deep-dissolving ray,
the stream  that runs along in the  May melt the agglomerate snows, and down
valley, that is filled by the mountain       the plains
torrent.  They pass away on the re-  Drive them, augmenting hence the incipient
turn of summer, or when the rain             stream.                   GooD.
ceases to fall, and the valley is again  A  similar description occurs in Hodry.  So with  the consolations of  mer, Il. xi. 492
false friends.  They cannot be de-'Qs a' oirrE rX4Oco lr 7orasaid 7rErr6E t6retVs
pended  on.  All their professions  XIPpSPo@ s Kar' OTp0I-0t, K.T.X.
are temporary and evanescent.           And in Ovid also, Fast. ii. 219:
16. IWhich are blackish. Or, rather,  Ecce velut torrens undis pluvialibus auctus,
which  are turbid.  The word here    Aut nive, qua, Zephyro victa, repente fluit,
Per sata, perque vias, fertur; nee ut ante soused(~i) means to be turbid, foul,          lebat
or mnuddy, spoken of a torrent, and    Riparum clausas margine sinit aquas.
then to be of a dusky color, to be        17. What time.  In the time; or
dark colored, as e. g. the skin scorch-  after a time.  11 They wax warm.
ed by the sun, Job xxx. 28; or to be  Gesenius renders this word
dark-as when the sun is obscured.
dark-as whe. te i         when they became narrow, and  this
Joel ii. 10, iv. 15. Jerome renders it,  version has been  adopted by Noyes.
Qui timt.r 1 w   Aich fear'h  version has been adopted by Noyes.
Qui timentpr-uinam -' which fear the  The  word  occurs  nowhere  else.
The  word  occurs  nowhere  else.
frost, when  the snow  comes upon   Taylor (Concord.) renders it,'to be
thei.'  The LXX  render it, "1 they  dissolved by the heat of the sun.'
who had venerated me now  rushed  Jerome, fuerint dissipat   in  the
Jerome, fuetint  dissipati —'in  the
upon  me like snow  or hoar-frost,  time in which  they are scattered.'
which  melting  at the approach of  The LXX, Ihicr 9hey   rs ysct            s
heat, it was not known  whence it  The LXX, traca 04(ItTs Y              e11rs
was." The expression in the Hebrew   -  nielting at the approach of  eat.'
means that they were rendered dark  The Chaldee, "In the time in which
and turbid by the accumulated tr-  the generation of the deluge sinned,
rents caused by the dissolving snow   they were scattered."  Castell says
and ice.  IT By reason of the ice.  that the word  _T. in Pihel, as the
When  it  melts  and  swells  the  word in Chaldee (2_), means to
streams.  1T And wherein the snow is  flow; and also that it has the same
hid.  That is, says Noyes, melts and  signification as 2_t,  tzrrdbh, to beflows into them.  It refers to  the  come warm.  In  Syriac the word
melting of the snow  in the spring,
when the streams are swelled as a' —il means to be straitened, bound,
consequence of it.  Snow, by melt-  confined.  On the whole, however,
ing in the spring and summer, would  the connection seems to require us to
swell the streams, which at other  understand it as it is rendered in our
times were dry.  Lucretius mentions  common translation, as meaning, that
the -melting  of the snows on the  when they are exposed to the rays of
mountains of Ethiopia, as one of the  a burning sun, they evaporate. They
causes of the overflowing of the Nile:  pour down from  the mountains in
Forsitan Ethiopum penitus de montibus altis   torrents, but when  they  flow  into




CHAPTER VI.                              107
18 The paths of their way are  ed, the companies of Sheba waitturned aside; they go to nothing, ed for them.
and perish                             20 They were confounded be19 The troops ofTema a look-                  a Ge. 25.15.
burning sands, or become exposed to  vanity (see Gen. i. 2), and very
the intense action of the sun, they  appropriately expresses the nothingare dried up, and disappear.  T ThLey  ness into which a stream  vanishes
vanish.  Marg. are cut off. That is, when it is dried up or lost in the sand.
they wander off into the sands of the  The sense is, that those streams wandesert until they are finally lost.  der along until they become smaller
I~ When it is hot. Marg. in the heat and smaller, and then wholly disapthereof. When the summer comes, pear.  They deceive the travellei
or when the rays of the sun are  who hoped to find refreshment there
poured down upon them.  If They are  Streams depending on snows and
consumed. Marg. extinguished. They  storms, and having no permanent
are dried up, and furnish no water  fountains, cannot be confided  in.
for the caravan.                    Pretended friends are like them. In
18. The paths of their way are turn-  times of prosperity they are full of
ed aside. Noyes renders this, " The  professions, and their aid is proffered
caravans turn  aside to them  on  to us. But we go to them when we
their way."  Good,'" The outlets of need their assistance, when we are
their channel wind about."  Rosen-  like the weary and thirsty traveller,
maller,'"Tie bands of travellers di-  and they  disappear like deceitful
recttheirjourney to them."  Jerome, streams in the sands of the desert.
" Involved are the paths of their   19. The troops of Tema looked.
steps."  According to the interpreta-  That is, looked for the streams of
tion of RosenmUller, Noyes, Umbreit,  water. On the situation of Tema,
and others, it means that the caravans  see Notes, ch. ii. 11.  This was the
on their journey turn aside from their  country of Eliphaz, and thie image
regular way in order to find water  would be well understood by him.
there; and that in doing it they go up  The figure is one of exquisite beauty
into a desert and perish. According  It means that the caravans from Teto the other interpretation, it means  ma, in journeying through the desert,
that the channels of the stream wind  looked  for those streams.  They
along until they diminish and come  came with an expectation of finding
to nothing.  This latter I take to be  the means of allaying their thirst.
the true sense of the passage, as it is  When they came there they were
undoubtedly the most poetical. It is  disappointed, for the waters had diqa representation of the stream wind-  peared.  Reiske, however, renders
ing along in its channels, or making  this, "Their tracks (the branchings
new channels as it flows from the  of the flood) tend towards Tema;"mountain, until it diminishes by  a translation which the Hebrew will
evaporation, and finally comes to  bear, but the usual version is more
nothing,.  IT They go to nothing   correct, and is more elegant. I~ The
Noyes renders this very singularly,  companies of Sheba waited for them.
"into the desert,"-meaning that the  The  Sheba here referred  to was
caravans, when they suppose they  probably in the southern part of Araare going to a place of refreshment,  bia. See Notes on Isa. xlv. 1.4. The
Factually go to a-desert, and thus per-  idea is, that the caravans from that
ish.  The word used here, however  part of Arabia came and looked for a
(.7flh), does not occur in the sense of a  supply of water, and were disappointdesert elsewhere in the Scriptures. ed.
It denotes nothingness,: emptiness,    20. They were confounded because




lO8                           IJOB.
cause  they  had  hoped;  they    22 Did I say, Bring unto me?
came thither, and were ashamed. or, Give a reward for me of your
21 For now' ye are 2 nothing;  substance?
ye see my casting down, and are    23 Or, Deliver me from  the
afraid.                            enemy's hand? or, Redeem  me
1 or, ye are like to it, or, them.  2 not.  from the hand of the mighty'!
they had hoped.  The caravans of nn_-my being broken or crushed
Tema and Sheba. The word " conTema.a.                    my calamity. Vulg. plagam. LXX,
founded" here means ashamed. It         lamity. Vulg.plam    LXX,
represents the state of feeling which  vJUece, wound.  IT And are afraid.
reprees wo  Are timid and fearful. You shrink
one has who has met with disap- back; you dare not approach the
polieisprplexed, ds |back; you dare not approach the
pointment.  He is perplexed, dis-                 or come to me with
subject boldly, or come to me with
tressed, and ashamed that he had  words of consolation.  You came
entertained so confident hope. See
entertained so confident hope. See  with a professed intention to adminNotes on  sa. xxx 5   They were  ister comfort, but your courage fails.
downcast and sad that the waters   22. DidsayBringuntome...,.  Did 1 say>, Bring unto me. Job
had fariled, and they looked on one  proceeds to state that their conduct
another with confusion and dismay. in this had been greatly aggravated
There are few images more poetic                            n Li
Thern ehis.arenw nhimg me poei c  by the fact that they had come volunthan this, and nothing that would tarily. He ad not asked them to
tartly. He had not asked them to
more strikingly exhibit the disap- coe. 
*Irwr4/  X,,,  X   r  come. He had desired no gift; no
pointment of Job, that he had looked   r. He  ad not applied to tem
favor. He had not applied to them
for consolation from his friends, and  in any way or form for help. They
had not found it. He was downcast, had come of their own accord, and
had come of their own accord, and
distressed, and disheartened, like the  when they came they uttered only
when they came they uttered only
travellers of Tema and of Sheba, because  the language of severity and reproach.
cause  they had nothing to offer to  If he had asked them to aid him, the
console him; because he had waited 
case would have been different. That
for them to sustain him in his afflic- would have given them some excuse
tions, and had been wholly disap- for interposing in the case. But now
pointed.
21ite. For now  ye are as notin.   the whole was gratuitous and unasked.
21.'or, Ye are    aslike to inothi    He did not desire their interference,
Marg. L or, Ye are like to it, or them.'
In the margin also the word nothingr  ad he implies by these remarks that
is rendered not. This variety arises if they could say nothing that would
is rendered notThis variety ariseconsole him, it would have been
from a difference of reading in the console him, it would have been
fHebrew teatr many MS. having in- kindness in them to have said nothing.
Hebrew text, many MSS. having in- IT Or, Give a reward for me of your
*  Or,? Give a rewtawrd for me of your
stead of ~b, not, ar, to him, or to it. substance. That is, did I ask a presWhlich is correct, it is not easy to  ent from you out of your property?
determine.  Rosenmuller supposes  I asked nothing. I have on no occathat it is only a variety in writing the sion asked you to interpose and aid
word ri, where the ~ is often used  me.
for R.  The probability is, that it   23. Or, Deliver me out of the enemy's
means, that they were as nothing-   hand. At no time have I called on
like the stream that had disappeared. you to rescue me from a foe. 1 Or,
This is the point of the comparison; Redeem me. That is, rescue me from
and  this Job now  applies to his  the hand of robbers. The meaning
friends. They had promised much  is, that he was in no way beholden
by their coming-like the streams  to them; he had never called on
when swollen by rains and melted  them for assistance; and there was
ice. But now they were found to be  therefore no claim which they could
nothing. 11 Ye see my casting down. now have to afflict him farther by




CHAPTER VI.                               109
24 Teach me, and I will hold    526 Do ye imagine to reprove
my  tongue; and  cause  me to  words, and the speeches of one
understand wherein I have err-  that is desperate, which are as
ed.                                   wind?
25 How  forcible a are right    27 Yea, ye loverwhelm  the
words! but what doth your ar-  fatherless, and ye dig a pit for
guing reprove?                       your friend.
a Ec. 12. 11.                      1 cause to fall upon.
their reflections.  There seems to be  lated wind here (rI') means sighs,
something peevish in these remarks;  or groans, and renders it,
and we need not attempt to justify  Would ye then take up words for reproof?
the spirit which dictated them.       The mere venting the moans of despair?
24. Teach me, and I will hold my  But Rosenmaller has well remarked
tongue.  That is, give me any real  that the word never has this signifiinstruction, or show me what is my  cation. Noyes renders it,
duty, and I will be silent.  By this  Do ye mean to censure words?
he means that Eliphaz had:1 really  The words of a man in despair are but wind.
imparted  no  instruction, but had  In this, he has probably expressed the
dealt only in the language of reproof. true sense. This explanation  was
The sense is,'I would willingly sit proposed by Ludov. de Dieu, and is
and listen where truth is imparted,  adopted by Rosenmailler. According
and.where I could be enabled to see  to this, the sense is,' Do you think
the reason  of the divine dealings. it reasonable to carp at mere words?
If I could be made to understand  Will you pass over weighty  and
where I have erred, I would acqui-  important arguments and filcts, anid
esce.'                               dwell upon the words merelyrthat
25. How forcible are right words!  are extorted from a man in misery?
How  weighty  and impressive  are  Do you not know that one in a state
words of truth! Job means that he  of despair utters many expressions
was accustomed to feel their power,  which ought not to be regarded as
and to admit it on his soul.  If their  the  result of his deliberate judgwords were such, he would listen to  ment?  And will you spend your
them with profound attention, and in  time in dwelling on  those  words
silence.  The expression has a pro-  rather than on the main argument
verbial cast. IT But what doth your  involved?' This is probably the true
arguing reprove?  Or rather, what  sense of the verse; and if so, it is a
doth the reproof from you reprove? complaint of Job that they were disor what do your reproaches prove? posed to make him' an offender for a
Job professes a readiness to listen to  word' rather than to enter into the
words of truth and wisdom; he com-  real merits of the case, and espeplains that the language of reproach  cially that they were not disposed to
used by them  was not adapted to  make allowances for the hasty exinstruct his understanding or to bene-  pressions of a man almost in despair.
fit tiis heart. As it was, he did not    27. Yea, ye overwhelm the fatherfeel himself convinced, and  was  less. Job undoubtedly means that
likely to derive no advantage from  this should be applied  to himself.
what they said.                      He complains that they took advan26. Do 2ye imagine to reprove words?  tage of his words, that they were dlsposed to pervert his meaning, and
A considerable variety of interpreta-ning, and
tion has occurred in regard to this  unkindly distorted  what'he  said,
verse. Dr. Good, following Schul-  The  word rendered    fatherless
tens, supposes that the word trans-  (rqnb) properly denotes an orphan




110                               JOB.
28 Now, therefore, be  con-    29 Return, I pray you, let it
tent, look  upon  me:  for it is  not  be  iniquity; yea,  return'evident unto you if I lie.         again, my righteousness is in 2it.
I before yourface.                   1 i. e. this matter.
Ex. xxii. 23. Deut. x. 18, xiv. 29. cient times, see Notes on ch. xviii.
But it is possible that it is not to be  8-10.
taken in this limited  signification    28. J'ow, therefore,-  be  content.
here.  The word is still retained in  Rosenmnaller has better rendered this,
the Arabic language,-the language  "if it please you."  The sense is,'if
spoken in the country where Job  you  are willing, look  upon  me.'
That is,' if you are disposed, you may
lived,-where  the  word  -.X.  ya- take a careful view of me. Look me
tham,  means to be lonely, bereaved,  in the countenance.  You can see
&c.  It may be that this idea occurs  for yourselves whether I am sincere
under the form of the word used here, or false. I am willing that my whoke
that Job was lonely and bereaved;  demeanor should be subjected to the
that he was as desolate and helpless  utmost scrutiny.' 9r For it is evident
as a fatherless child; and especially  unto you if I lie.  Marg. as. in Heb.
that they manifested a spirit like that  before your face. That is,' you yourof those who would oppress an or-  selves can see by my whole deneanphan   The  word  " overwhelm "  or, by my sufferings, my patience,
~(tun)~  nmeans properly,' ye fall  my manifest sincerity, that I am not
upon,' that is, you deal with hi  -  playing the hypocrite.' Conscious of
upon  that is, you deal wit  hirn vio-sincerity, he believed that if they
lently. Or, it may mean here, in the  snceity, he believed that if they
Hiphil,'you cause to f:all upon,' would look upon him, they would be'~, 4 you cause to fall upon,'convinced that he was a sincere and
referring to a net, and meaning, that convinced that he was a sincere and
they sprung a net for the orphan. So  2Ln upright man.
Rosenmtiller and Noyes understand    20. Return,I pIray  you.  That is,
it.  To do this was, in Orientalcoun-  return to the argument.  Give your
tries, regarded as a crime of peculiar  attention to it again. Perhaps he may
tenornity, and is often so spoken of have discerned a disposition in them
enormity, and is often so spoken of to turn away fiom what he was sayin the Bible.  See Notes on Isa. i. 17. i   and to withdraw and leave him.
T bnd ye d~ig~  a pit fo' your f~iend    ing, and to withdraw and leave him.
You act towards your friend as hunt-  Job expresses his belief that he could
ers do towards wild  beasts.  They  convince them; and  he  proposes
dig a pit and cover it over with brush-  more fully to state his views, if tiey
wood to conceal it, and the hunted           attend to him.  Let it not
animal, deceived, falls into it una-  be iniquity.  Let it not be considered
as wrong thus to come back to the
wares.  So you endeavor to entrap  as wrong ths to come back to te
your friend.  You layd  a plv a  for it.  argument.  Or, let it not be assumed
You conceal your design. You con- that my sentiments are erroneous,
trive to drive him into the pit that  and my heart evil.  Job means, that
you have made, and urge himl on till  it should not be taken for granted
you have caught him in the use of that he was a hypocrite; that he was
unguarded language, or driven him to  conscious of sincerity, and that he
vent expressions that cover him with  was convinced that he could satisfy
confusion.  Instead of throwing  a  them of it if they would lend a lismantle of charity over his frailties and  tening ear. A similar sentiment he
infirmities, you make the most of expresses in ch. xix. 28:
every word, take it out of its proper  But v e should say, Why persecute we himr
connection, and  attempt to  over-  Seeing the root of the imatter is found in me.
whelm  him  in shame and disgrace.  T JMy righteousness is in it.  Marg,
On the method of hunting in an-  i. e. this matter.  The sense is,' ml




CHAPTER VII.                               Ill
80 Is there  iniquity  in  my  tongue? can not my'taste dis,
1 palate.              cern perverse things?
complete vindication is in the argu- true or false, sincere or hypocritical,
ment which I propose to state. I am  just or unjust, in the same manner as
prepared to show that I am innocent.' the palate is fitted to discern the
On that account, he wishes them  to  qualities of objects, whether bitter or
return and attend to what he proposed  sweet, pleasant or unpleasant, wholeto say.                               some or unwholesomne. His object is
30. Is there iniquity in my tongue P  to invite attention to what he had to
This is a solemn  appeal to their state on the subject.  To this proconsciences, and  their own deep  posed vindication he proceeds in the
conviction that be was sincere.  Ini-  following chapter, showing the greatquity in the tongue means falsehood,  ness of his calamity, and his right, as
deceit, hypocrisy-that which would  he supposes, to  complain.  Their
be expressed by the tongue.  ~T Can-  attention was gained.  They did not
not my taste discern perverse thinlos?  refuse to listen to him, and he proMarg. palate.  The word used here  ceeds to a filller statement of his
(.i.t) means properly  the palate, calamity, and of the reasons why he
together with the corresponding low-  had allowed himself to use the laner part of the  mouth, the inside  guage of complaint.  They listened
mouth. Gesenius.  Hence it means  without interruption till he was done,
the organ of taste, residing in the  and then replied in tones of deeper
mouth.  The meaning is, that Job  severity still.
was qualified to discern what was
CHAPTER VII.
jS there not' an appointed " not his days also like the days of
time to man upon earth? are  an hireling?
1 or, wa:fare.                       a c. 14. 5. 14.
1. Is there not an appointed time to  The object of Job in introducing this
man upon earth?  Marlg. or, wa7fare.  remark  evidently  is, to  vindicate
The word here used (Gd)> means  himself'for the wish to die which he
properly a host, an army, see Notes, had expressed. He maintains that it
Isa. i. 9; then it means taafare, or  iS as natural and proper for man ill
the hard service of a soldier.  Notes, his circumstances to wish to be reIsa. xl. 2.  lIere it means that man  leased by deatl, as for a soldier to
desire that his term of service might
on the earth was enlisted, so to speak, desire that his ter  o  service might
for a certain time. He had a certain  be accomplislied, or a weary servant
and definite hard service to perform, to long for the shades of the evening.
inde which  he must continue to dis-  The  LXX render it, t"Is not the life
charge  until he was relieved  by  of man upon the  earth zrcIswyrls'"
death. It was a service of hazard,  -explained by Schleusner, and renl.ke the life of a soldier, or of toil, dered by Good, as meaning a band oJ
like that of one who had been hired  pirates.   The Vulgate renders it,
for a certain time, and who anxiously  militia-military service.  The sense
dooked for the period of his release. is, that the life of man was like the




11'2                             JOB.
2  As a servant'earnestly de-    3 So am  I made to possess
sireth  the  shadow, and  as an  months of vanity, and wearisome
hireling looketh for the reward  nights a are appointed to me.
of his work;                                1 gfapeth after.   a Ps. 6. 6.
hard service of a soldier; and this is  however, the  reference  is to the
one of the points of justification to  shades of night, the time when darkwhich Job referred in ch. vi. 29, 30. ness falls upon the earth, and the
He maintains that it is not improper  servant is released from his toil.  It
to desire that such a service should  is common in all languages to speak
close.'~ The days of an hirelilg. A   of night as enveloped with shadows.
man who has been hired to perform   Thus Virgil, lEn. iv. 7:
some service with a promise of a re-  Humentemque aurora polo dimoverat umbraram
ward, and who is not unnaturally  The meaning of Job is, that as a serimpatient to receive it.  Job main-  vant looked impatiently for the shades
tained that such was the life of man.  of the evening whecn he would be
He was looking forward to a reward,  dismissed from toil, so he longed for
and it was not unnatural or improper  death. IT.And as anl hireling looheth.
to desire that that reward should be  That is, he anxiously desires his
given to him.                        work-to be finished, and expects the
2..ds a, servant earnestly desireth.  reward of his labors. So Job looked
Marg. gapeth after.  The word here  to the reward of a life of toil and
(gj ~) mneans to breathe hard, to  piety. Is there not here an undoubted
pant, to blow, and then to desire ear-  reference to a future state?  Is it not
nestly.  T1 Tre shnadow.  Tlhis may  manifest that Job looked to some
refer ein the future world, as
heat of the day, or to the night  No-  real and as sure, as a hired servant
thing is more gratefill in oriental  loois for the rewardof his toils  hen
countries, when the sun pours down  his work is done 
intensely on burning sands, than the    3. So nan I made to possess.  Heb.
shadow  of a tree, or the shade of a  I am made to in/euit.  The meaning
projecting rock.  The editor of the  is, that such sad and melancholy
Pictorial Bible on this verse remarnks,  seasons now  were his only portion.:" We think we can say, that next to    h Months of vatnity. That is, months
water, the greatest and deepest enjoy-  whicl  were destitute of comfort; in
ment we could ever realize in the  other words, months of affliction.
hot' climates of the East was, when  How  long his trials had continued
on a journey, any circumstance of before this, we have no means of
the road brought us for a few minutes scertaining.  There is no reason,
under some shade. Its reviving infl-  however, to suppose that his bodily
ence upon the bodily frame, and c-on- sufferings came upon him all at once,
sequently upon the spirits, is incon-or that they had not continued for a
ceivable   by uone who has inot had  considerable period. It is quite probsoeine experience of the kind.  Often  able that his expressions of impatience
also during the halt of a carava n n  were the result not only of the intenthe open air, when the writer has  sity, but the continuance of his sorbeen enabled to secure a station fore
repose under the shelter of a rock or apointurbed to me. Even his rest ias
of an old wall, has his own exultation  disturbed.   The time when care is
and strong sense of luxurious enjoy-  usuy  forgotten  and  toil ceases,
ment reminded him of this and other was to him a period of sleepless
passages of Scripture, in which shade  anxiety  and  distress —SY.   The
is mentioned as a thing panted for  LXX  render it, nzghts of pangrs
with intense desire." Probably here, (',,Ises rJmInV), expressing accurately




CHAPTER VII.                                113
4 When a I lie down, I say,            5 My  flesh  is  clothed  with
When  shall I  arise, and  the  worms and  clods of dust; my
night be gone? and I am  full  skin is broken, and become loathof tossings to and  fro unto the  some.
dawning of the day.                      a De.23. 67.   1 eveninlg be 7easured.
the sense of thle Hebrew.  The He-  Dr. Stock renders it, "till the mornbrew  word 5"=  is commonly  ap-  ing breeze."
plied to intense sorrow, to trouble    5. Myfiesh is clothed with worms.
and pain of the severest kind, such  Job here undoubtedly refers to his
as  the  pains  of parturition.  See  diseased state, and this is one of the
Notes on Isa. liii. 11.                passages by which we may learn the
4. When I lie down.  I find no  nature of his  complaint.   Comp.
comfort and no rest on my bed.  My  Notes onch. ii. 7.  There is reference
nights are lona, and I am  impatient  here to the wornas which are produced
to have them  passed, and equally so  in ulcers and in other forms of disis it with the day.  This is a descrip-  ease.  Michaelis remarks that such
tion which all can understand who  effects are produced often in the elehlave been laid on a bed of pain.  ~  pl;antiisis.  Bochart, HIieroz. P. II,.,lnd thec night be gone.  Marg. even-  Lib. IV. c. xxvi. pp. 619-621, has
isag, be.neasuzred.  Herder renders  abundantly proved that such effects
tlhis, " the niglht is irksome to me."  occur in disease, and has mentioned
The  word  rendered  nignht ("1)  several instances where death ensued
properly means the early part of t     h      is cause.  Comp. Acts xii 23.
firom this cause. Comp. Acts xii. 23.
F'roperly  means thecarly part o theThe same tbing would often happen
night, until it is succeeded by the  The same thing would often hlappen
dawnv.  Thus in Gen. i. 5, "And  -and particularly in hot climatesif it were not for the closest care and
thle evening (:=.)~  and tlhe monrning  attention in keeping running sorces as
were the first day."  Here it means
clean as possible.  IT snd clods oj
the portion of the night which is be-  dust.  Accmulated  on the ulcers
fore the dawning of the aurora-the.ore.he dawnin  of tile ororn  wllch covered his whole body. This
night. The word rendered " be gone,"  which covered his whole body. This
a,    "ticcbe measured.~,eflfect would be almost unavoidable.
Dr. Good renders this, " worms, and
('1:), has been variously rendered.  the imprisoning dust,' and supposes
The verb i8" means to stretch, to  that the image is taken fiomn  thle
extend, to measure; and, according to  grave, an(d that the idea in the wl;ole
Gesenius, the form of the word here  pass:ige is that of one who is' dead
used is a noun meaning flight, and  while lie lives;' that is, of one who
the sense is,' when shall be the fliglht  is ut-idergoing putrefaction before he
of the night?'  He derives it firom  is buried.  But the more common
3, to move, to flee, to flee avy.  anol correct interpretation  is that
So Rosenmttller explains it.  Tile  wliich refers it to the accumulated
expression is poetic, meaning, Ivheln  filth attending a loathsome disease.
shall the night be gone?  ff Iamfull  See cl. ii. 8. The wold which is
of tossings to cand fo (0 t88). A   Ihere used and rendered clods (.ta)
word from the same root.  It means  means a lump of earth or dust. Sept.
uneasy motions, restlessness.   He [Fva;Tcc ag y1g; Vulg. sordes pulveris,
found no quiet repose on his bed. If'clods of earth.'  The whiole verse is
Unto the dawrning.  I,  from  ~t":  rendered  by the IXX, "My body
to breathe; hence the evening twi-  swarms  with  the  putrefaction  of
light because the breezes blow, or  worms, and I moisten the clods of
seeln to breathe, and then it nieans  earth  with the ichor (i,2o;) of ulalso the morning twilight, the dawn. eers." It My skin is bro/ien-Vr'-i'_.
~ers,"  ~TL/  Sli~z  is  ll'o~61 —3~1; T




114                                JOB.
6 My days are swifter than  a          7 0 remember that my life is
weaver's shuttle, and  are spent  wind: mine  " eye  shall'no
without hope.                          more 2see good.
a Ge. 42. 36.                1 not return.   2 to see, i. e. to enjoy.
This word means, to make afraid, to  emblem of rapidity than the speed
terrify; and then to slhrink together  with  which  a weaver throws his
from  fear, or to contract. Hlere it  shuttle fi-om  one side of the web to
meanls, accoiding to Gesenius, that  the other.  It would seem that sucih'the skin came together and healed,  was the fact among the  ancients,
and then broke fortlh again and ran  though the precise mannel in which
with pus.' Jerome renders it, aruit  they wove tlheir cloth, is unknown.
— dries up.  IHerder, "r my skin be-  It was common to compare life with
cometh closed." Dr. Good," imy skin  a web, which was filled up by the
becomueth stiff;" and carries out his  successive days. T'he ancient classic
idea tlhat the reference here is to tle  writers spoke of it as a web woven
stiffened and rigid appearance of tile  by the Fates.  We can all feel the
body;fter death.   Doederlin  sup-  force of the comlrparison here used by
poses thlat it refers to the rough and  Job, that the days which we live fly
horrid  appearance of the skin in the  swift away.  How  rapidly  is one
elephantiasis,  when it becomes rigid  after another added to the web of
and fi'ightful by the disease.  Jarchi  life! How soon will the whole web
renders it, cutis mea corruo'ata —m y  be filled up, and life be closed!  A
skin is rosglh, orfilled?wit/h zwrinkles.  few  more shoots of the shuttle and
This seems to ine to be the idea, that  all will be over, and our life will be
it was filled with wrinkles and corru-  cut off, as tlle weaver removes one
gations; that it became stlirf, fixed,  web from  the loom to make way for
fi'ightfiul, and was such as to excite  another.  How important to improve
terror in the beholder. 1~ end be-  the fleeting moments, and to live as
come loathsome.   Gesenius,'runs  if we were soon to see the rapid
again with pus."  The word  here  shuttle flying for tile last time! 1.nd
used (   3) means properly to reject,  ae  spent witho.t hope.  Without
conrtermn, despise.  A  second sense  hope of recovery, or of fhture happiness on earth.  It does not mean that
which it has is, to melt, to run like  lie had no hope of happiness in the
water.  Ps. Iviii. 7, " Let them melt  world to come.  But such wore his
awayT (" e.) as waters."   But the  trials here, and so entirely had his
us-ual meaning is to be preferred here.  comforts been removed, that lie had
His skin  became  abhorrent and  no prospect of again enjoying life.
loatlhsonme in the sight of others.      7. 0 resmember.  This is evidently
6 3Iy days are szoifter than  a. an address to God.  In the anguisll
weaoer's shuttle.  That is, they are  of his soul Job turns his eye and his
short and few.  He does not here  heart to his Maker, andurges reasons
refer so much to the rapidity with  why he should close his life.  The
wlhich they were passing away as to  extent of his sufferings, and the certhe fact that they would soon be gone,  tainty that he must die (vs. 9,10), are
arid that he was likely to be cut off  the reasons on which he dwells why
without being permitted to enjov the  his life should be closed, and he reblessings of a  long  life.   Comp.  leased.  The language is respectful,
Notes  on  Isa. xxxviii. 12.  The - but it is the expression of deep anweaver's shuttle is tile instrument  guish and sorrow.  ~T That my life is
by whtich  the  weaver  inserts the  wind.  Life is often compared with a
fillins in the woof.  WVithl us few   vapor, a shadow, a breath.  The
things would furnish a more striking  language denotes that it is frail, and




CHAPTER V11.                              115
8 Theeyeofhimthathathseen  goeth down to the grave shall
me shall see me no more: thine  come up no more.
eyes are upon me, and I' am not.    10 He a shall return no more
9 As the cloud is consumed  to his house, neither shall his
and vanisheth away; so he that place know him  any more.
1 i.e. Ican liveno longre.               a Ps. 49. 12 14.
soon passed-as the  breeze blows  melt away, at his touch.  Thus in
upon us, and soon passes by.  Comp.  Ps. civ. 32:
Ps. lxviii. 39:                       He looketh on the earlb, and it trembleth;
Ile touchethi the hills and they smoke.
For he remembered that they were out flesh;, 
A wind that passeth away and cometh not Compare the representation  of the
again.                           power of tie eye in Job xvi. 9:
~.Mine eye shiall no more.  Marg.  He teareth me in his wrath who hateth nme
as in Heb. not return.  The idea is,  He gnasheth upon me with his teeth
that if he was cut off, he would  Aline enemy sharpeneth his eyes upon me.
not retwun  again  to  behold  tbe       the whole, I think it probable that
pleasant scenes of this life. ~T See  this is the sense here.  There is an
good.  Marg. To see, i. e. to enoy   energy in the original which is greatly
The sense is, that he would no more  enfeebled in the common translation.
be permitted to look upon the things       ad fixed his ey
which now  so much gratified the  he at once disappeared. Comp. Rev,
sight, and gave so much pleasure. xx. 11: " And I saw a great white
There is some resemblance here to  throne, and him  that sat upon it,
the feelings expressed by Hezekina  from  whose face the earth and the
in his apprehension of death.  See  heaven fled away, and there was
Notes on Isa. xxxviii. 10, 11        found no place for them.
8.  te eye of hintm that hatth seen    9. As the cloud is consumed and
me shall see mnze no more.  Isll be  vanishetl away.  This image is taken
cut off firom  all my friends-one of from  the  light and fleecy clolds,
the things which most distresses men          become smaller and smaller
when they come to die.  T Thine   until they wholly vanish.  For an
eyes are tupon me, and iam.Iot. See  illustration of a similar phrase, see
ver. 21. Dr. Good renders this, "let  Notes on isa. xliv. 22.  ~ To the
thine eye be upon me, and I am  grave — iX,  Sheol. Sept. qs craY1',,
nothing."  Herder, "4 thine eye will  to Hades.  The  word  may  mean
seek me, but Iam no more." Accord-  grave, or the place  of departed
ing to this the sense is, that he was  spirits.  See  Notes on Isa. v. 14,
soon to be removed from  the place  xiv. 9.  Comp. Notes on Job ch. x.
where he had dwelt, and that should  21, 22.   Either  signification  will
be be sought there he could not be  apply  here.  IT Shall come up no
found.  He would seem to represent  more.  Shall no more live on the
God as looking for him, and not find-  earth.  It would be pressing this
ing him. See ver. 21. The margin  too far to adduce it as proving that
has, " I can live no longer." It may  Job did not believe in the doctrine of
De possible that this is the meaning, the resurrection.  The connection
that God had fixed an intense gaze  here requires us to understand him as
upon him, and that le could not sur-  meaning only that he would not apvive't. If this is the sense, then it pear again on the earth.
accords with the descriptions given    10. He shall return no more to his
of the majesty of God everywhere  own house.  He shall not revisit his
in the Scriptures-that nothing could  family.  Job is dwelling on the calaendure his presence, that even the  mity of death, and one of the circumearth trembles, and the mountains  stances most deeply felt in the pros



116                             JOB.
II Therefore I will not re- complain in the bitterness of my
frain my mouth; I will speak in  soul.
the anguish of my spirit; I will    12 Am  I a sea, or a whale,
pect of death is, that a man must mouth.  The idea in this verse is,
leave his own house to return no' such is my distress at the prospect
more. The stately palaces that he  of dying, that I cannot but expressit.
has built; the splendid halls which  The idea of going away from all my
he has adorned; the chamber where  comforts, and of being committed to
he slept; the cheerful fireside where  the grave, to revisit the earth no
he met his family; the place at more, is so painful that I cannot but
the table which he occupied, lie will give vent to my feelings.'
revisit no more.  His tread will be    12. Am I a sea? P  That is,'am I
no more heard; his voice will no  like a raging and tumultuous sea,
more awaken delight in the happy  that it is necessary' to restrain and
family group; the father and husband  confine me?' The  sense of the
returning from his daily toil will no  verse is, that God had treated himn as
more give pleasure to the joyous  if he were untamable and turbulent,
circle. Such is death. It removes  as if he were like the restless ocean,
us from all earthly comforts, takes  or as if he were some monster, which
us away from home and kindred-  could be restrained within proper
from children and friends, and bids  limits only by the stern exercise of
us go alone to an unknown world. power. Dr. Good, followingReiske,
Job felt that it was a sad and gloomy  renders this, "a savage beast," unthing. And so it is, unless there is a  derstanding by the Hebrew  word
well founded hope of a better world. e  a sea-monster instead of the sea
It is the gospel only that can make  itself, and then any ferocious beast, as
us willing to leave our happy dwell-  the wild buffalo. But it is clear, I
ings, and the embraces of kindred  think, that the word never has this
and friends, and to tread the lonely  meaning. It means properly thesea;
path to the regions of the dead. The then a lake or inland sea, and then it
friend of God has a brighter home in  is applied to any great river that
heaven.  He has more numerous  spreads out like the ocean.  Thus
and better friends there.  He has  it is applied both to the Nile, and to
there a more splendid and happy  the Euphrates. See Notes on Isa. xi.
mansion than any here on earth. He  15, xix. 5. Herder here renders it,
will be engaged  in more blissful "the river and its crocodile," and
scenes there, than can be enjoyed by  this it seems to me is probably the
the most happy fireside here; will meaning. Job asks whether he is
have  more cheerful employments  like the Nile, overflowing its banks,
there, than any which can be found  and rolling on impetuously to the
on earth; and will have higher and  sea, and, unless restrained, sweeping
purer pleasures there, than can be  every thing away. Some such flood
found in parks, and lawns, and land-  of waters, and not a savage beast, is
scapes; in splendid halls, in music, undoubtedly intended here. ~T Or a
and the festive board; in literary pur- whale,  tannin. Jerorne, cetussuits, and in the love of kindred. a whale. The LXX render it, Gds.on,
How far Job had the means of conso-a dragon.  The Chaldee palaphrases
lation from such reflections as these, it, "Am I condemned as the Egypit is not easy now to determine. The  tians were, who were condemned and
probability, however, is, that his  submerged in the Red Sea; or as
views were comparatively dim and Pharaoh, who was drowned in the
obscure.                            midst of it, in his sins, that thou
11. Therefore Iwill not refrain my  placest over me a guard P"  Herder




CHAPTER VII.                                117
that thou  settest a watch  over  dreams, and terrifiest methroucgh
me?                                   visions
13 When I say, My bed shall            15 So that my soul chooseth
comfort me, my couch shall ease  strangling, and death rather than
my complaint;                         my  life.
14 Then thou scarest me with
1 bones.
renders it, " the crocodile."  On the  the following is, that there was no
meaning of the word, see Notes on  intermission  to his sorrows.  Even
Isa. xiii. 22, li. 9. It refers here  the times when men usually sought
prob;ably to a crocodile, or some sim-  repose were to him times of distress.
ilar monster, that was found either in  Then he was disturbed and alarmed
the Nile or in the branches of the  by the most friglhtful dreams and visRcd  Sea.  There is no evidence that  ions, and sleep fled from him. rT Shall
it means a whale.  Harmer (Obs. iii.  case my complaint.  The word ren536, Ed. Lond. 1808) supposes that  dered  "shall ease " (N4t) meaos
the crocodile is meant, and observes  rathar, shall bear;  that is, sihall
that " Crocodiles are very terrible to  lighten or sustain.  The meaning is,
the  inhabitants  of Egypt; when,  that he sought relief on his bed.
therefore, they appear, they watch       14. Thec thou scarest me.  This is
them with great attention, and take  an address to God. He regarded him
proper precautions to secure them, so  as the source of his sorrows, and lie
as that they should not be able to  expresses his sense of this in language
avoid the deadly weapons the Egyp-  indeed very beautiful, but far fiom
tians afterwards make use of to kill  reverence.  lT With dreams. See ver.
them."   According  to  this, the  4. A  similar expression  occurs in
expression in Job refers to the anx-  Ovid:
ious care which is evinced by the  Ut puto, cum requies medicinaque publica
inhabitants of countries where croco-       curre,
diles abound to destroy them. Every   Somnus adest, solitis nox venit orba malis,
Somnia me terrent, veros imitamtia casus,
opportunity  would  be  anxioiusly    E vigilant sensus in mea damna mei.
watched  for, and great solicitude                   De Pont,, Lib. i Eleg. 2.
would be manifested  to take their  T A.nd terrifiest me throug'h visions.
lives.  In countries, too, which were  See Notes on ch. iv. 13.  This refers
subject to inundation from  waters,  to the visions of the fancy, or to
great anxiety would be evinced. The  fiightful appearances in the night.
rising  waters  would  be carefully  The belief of such niglht-visions was
watched, lest they should burst over  common in the early ages, and Job
all barriers, and sweep away fences,  regarded them as under the direction
houses, and towns.  Such a constant  of God, and as being  designed  to
vigilance Job represents the Almighty  alarm him.
as keeping over him —watching him        15. So that my soul.  So that I;
as if he were a swelling, roaring, and  the soul being put for himself.  If
ungovernable torrent, or as if he were  Chooseth strangling.  Dr. Good rena frightful monster of the deep, whom   ders it " suffocation," and supposes
lie was anxious to destroy.  In both  that Job alludes to the oppression of
respects the language is forcible, and  breathing, produced by what is cornin both instances scarcely less irrev-  monly called the night-mare, and that
erent than it is forcible.  For a de-  he means that he would prefer the
scription of the crocodile, see Notes  sense of suffocation excited at such
on ch. xli.                            a time to the terrible images before
13. When I say, iy bed shall corm-  his mind. Herder renders it, death.
fort me.  The idea in this verse and  Jerome, suspendium.  The  LXX.




L18                               JOB.
16 1 " loathe it; I would not  live  alway: let me alone; foi
a c. 10 1. 20.            my days are vanity.' Thou separatest (dczr a~cet~) my  -it fails to me, i. e. I fail, or my
life from  my spirit, and my bones  powers are wasting away.  But the
from  death;" but what idea they  Hebrew  word )Xn means properly
attached to it, it is impossible now to     loathe and contemn (See Note o
i,. ac'n.        Thou,to loathe and contemn (See Note on
tell.  The Syriac renders it, " Thou  ch. vii. 5), and the true idea here is
choosest (2.:) my soul from  per-  expressed in  the common version.
dition   and  my  bones fom  death."  The sense is,' my life, is painful and
dition, and my bones fr    deat."  offensive, and I wish to die' I I
The   word  ren dered   stralnglng  would not live alway.  As Job used
(p:I) is fiom  r rln to be narrow,  this expression, there was doubtless
strait, close; and  then means to  somewhat of impatience and of an
strangle, to throttle, Neh. ii. 13. improper spirit.  Still it contains a
2 Samr. xvii.  23.  Here  it means  very important sentiment, and one
deat;b  and Job designs to say that he  that may be expressed in the highest
would prefer even the most violent  state of just religious feeling. A man
kind of death to the life that he was  who is prepared for heaven should
then leading. I see no evidence that  not and will not desire to live here
the idea suggested by Dr. Good is to  always.  It is better to depart and to
be. found in the passage. IT And death  be with Christ, better to leave a world
rltther than my life.  Marg. as in He-  of imperfection and sin, and to go to
brew, bones.  There has been great  a world of purity and love.  On llhis
variety in the exposition of this part  text, filly and beautifully illustrating
of the verse.  Herder renders it, its meaning, the reader may consult
"' death rather than this fiail body."  a sermon by Dr. Dwight. Sermons,
Rosennmiller  and  Noyes, " death  Edinburgh, 1828, vol. ii. 275,  s q.'rather than my bones;" that is, he  This world is full of temptations and
preferred death to such an emaciated  of sin; it is a world where suffering
body as he then had, to the wasted  abounds; it is the infancy of our
skeleton which was then all that he  being; it is a place where our knowhad left to him.  This is probably the  ledge is imperfect, and wlhere the aftrue sense.  Job was a sufferer in  fectionsof thebestare comparatively
body and in soul.  His flesh was  grovelling; it is a world where the
wasting away, his body was covered  good are often persecuted, and where
with ulcers,  and his mind was ha-  the bad are triumphant; and it is
-rassed wvitlh apprehensions.:By day  better to go to abodes where all these
lhe hlad no peace, and at night he was  will be uknown.  Heaven is a more
terrified by alarming visions and spec-  desirable place in which to dwell
tres; and he preferred death ir any  than the earth; and if we had a clear
forrn to such a condition.             view of that world, and proper desires,
16. Iloathe it.  I loathe my lifeaswe should pant to depart and to )be
it is now.  It has become a burden, there.  Most men liveathouh they
and I desire to part with it, and to go  would live always here if they could
down to the grave.  There is, how-  do it, and multitudes are forning
ever, considerable variety  in  the  their plans as if they expected thus to
interpretationof this.  Noyes renders  live.  They build their houses and
it,':[ am wasting away."  Dr. Good  form their plans as if life were never
connects it with the previous verse  to end. It is the privilege  of the
and understands by ilt, "death  in  Christian, however, to EXPECT to die.
comparison with my sufferings do I  Not wishing to live always here, lihe
d forms his plans with the anticipation
despise."  The Syriac is,,. g 4    that all which he has must soon be




CHAPTER V1I.                                   119
17 What a is man, that thou  that thou  shouldest  set thine
shouldest  magnify   him?  and  heart upon him?
a Ps. 8.4.
left; and he is ready to loose his hold  time and attention on a creature so
on the world the moment the sum-  insignificant as man; and especially
mons comes. So may we live; so liv-  that man could not be of so much
ing, it will be easy to die.  The senti-  importance that it was necessary for
ments suggested by this verse have  God to watch all his defects with
been  so  beautifully  versified  in a  vigilance, and take special pains to
hymn by Muhlenberg, that I will  mark and punish  all his offences.
copy it here:                           This question  might be asked  in
I would not live alway; I ask not to stay  another sense, and with another view.
Where storm after storm rises dark o'er the  Man is so insignificant compared with
way;                        [here  God, that it may be asked why he
The few fleeting mornings that dawn on us should so carefully provide for his
Are enough for life's sorrows-enough for its
cheer.                             wants? Why make so ample provision for his welfare?  Why institute
twould not live alway; no, welcome the tomb; ioa for his welfare?  Why institute
Since Jesus hath lain there, I dread not its measures so amazing and so wondergloom;                             ful for his recovery firom sin?  The
There sweet be my rest, till he bid me arise, answers to all these questions must
To hail him in triumph descending the skies.
be substantially the same.  (1.) It is
Who, who would live alway, away from his  a part of the great plan of a condeGod,                               scending God.  No insect is so small
Away from yon heaven, that blissful abode,    scending God.  No insect is so small
Where rivers of pleasure flow o'er the bright as to be beneath his notice.  On the
plains,                            humblest and feeblest animalcula a
And the noontide of glory eternally reigns?    care is bestowed in its formation and
Where the saints of all ages in harmony meet, support as if God had nothing else
Their Saviour and brethren transported to  to regard orprovide for.  (2.) Man is
greet;                             ofimportance.   e has an immotal
While anthems of rapture unceasingly roll,    of importance.  He has an immortal
And the smile of the Lord is the feast of the  soul, and the salvation of that soul is
soul.                              worth all which it costs, even wrhen
Ir Let nme alone.  This is an address  it costs the blood of the Son of God.
to God.  It means,'cease to afflict  (3.)  A  creature who  sins, always
me.  Suffer me to live out my little  maltes himself of importance.  The
length of life  with some degree of murderer has an importance in the
ease.  It is short at best, and I have  view  of the community  which  he
no desire that it should always con-  never had before.  All good citizens
tinue.'  This sentiment he illustrates  become interested to arrest and punin the following verses.  I For my  ish him.  There is no more certain
days are vanity.  They are as no-  way for a man to give consequence
thing, and are unworthy the notice of to himself, than to violate the laws,
Cod.  Life is a trifle, ard.I am  not andto subject himself to punishment.
anxious that it should be prolonged.  An offending member of a family har
Why then may I not be suffered to  an  importance which  he had  not
pass my few days without being thus  before, and all eyes are turned to him
afflicted and pained?                   with  deep interest.  So it is with
17. What is man, that thou shouldest man-a part of the great family of
magnify him?  That thou shouldst  God.  (4.) A  sufferer is a being of
make him great, or that thou shouldst importance, and man as a sufferer is
regard him as of so great importance  worthy of the notice of God.  Howas to fix thine eye attentively upon  ever feeble may be the powers of any
him.  The idea here is, that it was  one, or humble his rank, yet if he
unworthy  the character of so great suffers, and especially if he is liklely
a being as God to bestow  so much  to suffer forever, he becomes at once




1'20                              JOB.
18 Anu  that thou shouldest    19 How  long  wilt thou  not
visit him  every morning, and try  depart from  me, nor let me alone
him  every moment?                    till I swallow down my spittle?
an object of the highest importance.  IT Every morning.  Why is there no
Such is man; a sufferer here, and  intermission even for a day?  Why
liable to eternal pain hereafter; and  does not God allow one morning, or
hence the God of mercy has inter-  one moment, to pass withoutinflicting
posed to visit him, and to devise a  pain on a creature so feeble and so
way to rescue him from his sorrows, frail?  ~.lqnd try him.  Or, prove
and from eternal death.  The Syriac  him   to wit, by afflictions.  IT Every
renders this,' What is man that thou  moment.  Constantly; without intershouldst destroy him' —..i          mission.
19. How long wilt tlhou not depart
— but the Hebrew means,'to mag-  How long is this to continue?  The
nify him, to make him  great or of same word occurs in ch. xiv. 6.'The
importance.' I' That thou shouldest word rendered   depart
set thine heart upon him?:Not with'effection, but to punish him —for so  means to look, to look around, and
the expression  in  this connection  then to look away from  any one or
evidently means.  The phrase itself any thing.  The idea here is, that
ni;;rht  mean,'Why shouldst thou  God had fixed his eyes upon Job, and
lo  him?'-implying that there was  he asks with anxiety, how long this
not ng in a creature so insignificant was to continue, and when he would
that.ould render him a proper object  turn his eyes away.  Comp. Notes on
of the divine regard. But as used  ver. 8.  Schultens   supposes that the
here by Job it means,'Why dost metaphor here is taken from combatthou fix thy attention upon him  so  ants, who never take their eyes from
closely-marking  the slightest of-  their antagonists.  IT Till I swallow
fence, and seeming to take a special   own my spittle.  For the shortest
pleasure in inflicting pain and tor-  time.  But there has been considerature?' The  Psalmist makes use of ble variety in the explanation of this
almost the same language, and not phrase.  Herder rendersit, "Til I
improbably copied it from this, though  draw my breath."  Noyes, "Till I
lie employs it in a somewhat different  have time to breathe;" but he acsense. As used by him, it means that knowledges that he has substituted
it was wonderful that the God who  this for the proverb which occurs in
made the heavens should condescend  tle original. The Hebrew is literto notice a creature so insignificant ally rendered in the common version,
as man.                              and the proverb is retained in Arabia
to the present day. The meaning is,
When I consider thy heavens, the work of thy  Give me a little respite; allow me a
~fing~~ers~ Ilittle time; as we would say, Suffer
Thei moon and the stars, which thou hlast or-                  say,
dained                            me to breathe. "This," says BurWhat is man that thou art mindful of him?    der, " is a proverb among the AraAnd the son of man that thou visitest him?    bians to the present day, by which
3,4  they understand, Give me leave to
18. IAnd that thou shosuldest visit rest after my fatigue.  This is the;Jinm?  That is, for the purpose of favor which Job complains is not
inflicting pain. This language Job  granted to him. There are two instanintends undoubtedly to be applicable  ces which  illustrate  this passage
to himsel!; and he asks with impa-  (quoted by Schultens) in  Harris's
tience why God should take a plea-  Narratives entitled  the Assembly.
sure in visiting with suffering each  One is of a person, who, when eagerreturning day a creature like him? ly pressed to give an account of bhs




CHAPTER  VII.                            121
20 I  have  sinned; a what Preserverb of men? why hast thou
shall I do unto thee, O  thou  set me as a mark c against thee,
a Ps. 80. 4.  b Ps. 36. 6.  c La. 3. 12.  so that I am a burden to myself?
travels, answered with impatience, be rendered as a question, "Have I
Let me swallow down my spittle, sinned; what did I against thee?"
br my journey hath fatigued me.' tierder. Or, the sense may be,' I
The other instance is of a quick re- have sinned. I admit it. Let this
turn made to a person who used the  be conceded. But what can that be
proverb.' Suffer me,' said the person  to a being like God, that he should
importuned,'to swallow down my  take such notice of it?  Have I inspittle;' to which the friend replied, jured him? Have I deserved these'You may, if you please, swallow  heavy trials? Is it proper that he
down even the Tigris and the Eu- should make me a special mark, and
phrates;' that is, You may take what direct his severest judgments against
time you please."  The expression  me in this manner?' Comp. Notes
is proverbial, and corresponds to ours on ch. xxxv. 6-8. The Syriac renwhen we say,'in the twinkling of ders it in this manner,'If I have
an eye,' or,'till I can catcha e 
breath;' that is, in the briefest interval. Job addresses this language  done to thee?' So the Arabic, accordto God. There is much impatience ing to Walton. So the LXX, El eyd.
in it, and much that a pious man  itfaorov —' if I have sinned.'  This
should not employ; but we are to  expresses the true sense. The object
remember that Job was beset with  is not so much to make a penitent
peculiar trials, and that he had not confession, as it is to say, that on the
he views of the divine existence and  worst construction of the case, on the
perfections, thepromisesand thehighl  admission of the truth of the charge,
hopes, which as Christians we have  he had not deserved the severe inunder the fuller light of revelation; flictions which he had received at
and before harshly condemning him  the hand of God.  [F ilhat shall I do
we should put ourselves in his situa- unto thee?  Or, rather, what have I
tion, and ask ourselves how we would  done unto thee? How can my conbe likely to think and feel and speak  duct seriously affect thee? It will
if we were in the same circumstan- not mar thy happiness, affect thy
ces.                               peace, or in any way injure a being
20. I haae sinned, eIrineM. This  so great as God. This sentiment is
often felt by men-but not often so
is a literal translation, and as it stands often felt by men-but not often so
in the common version it is the ]an- bonestly expressed.  ~t O thou Preguage of a penitent-confessing thaterver of men. Or, rather,' O thou
the h em that dost watch or observe men.' The
he had erred, and making humble
acknowledgment of his sins. That word rendered'Preserver' (=X.) is a
such a confession became Job, and  participle from  ~_?, which means,
that he would be willing to admit according to Gesenius, to watch, to
that he was a sinner, there can be  guard, to keep, and is here used in
no doubt; but the connection seems the sense of observing one's faults;
rather to require a different sense-a  and the idea of Job is, that God
sense implying that though he had  closely observed the conduct of men -
sinned, yet his offences could not be that he strictly marked their faults,
such as to require the notice which  and severely punished them; and he
God had taken of them. Accord- asks with impatience, and evidently
ingly this interpretation has been  with improper feeling, why he thus
adopted by many, and the Hebrew  closely watched men. So it is underwill bear the construction. It may  stood  by  Schultens, Rosenmaller,




122                             JOB.
~21 And  why  dost thou  not now  shall I sleep in tne dust,
pardon  my  transgression, and  and thou shalt seek me in the
take away a mine iniquity? for  morning, but I b shall not be.
a Mi. 7. 18, 19. 1 lno. 1. 9.            b Ps. 103. 15.
Dr. Good, Noyes, Herder, Kenni- my transgression?  Admitting that I
cott, and others. The LXX render  have sinned (ver. 20), yet why dost
it, " who knowest the mind of men?"  thou not forgive me? I shall soon
~ Why ]hast thou set me as a mark P pass away from  the land of the
The word rendered " mark" (3:!'  ),  living. I may be sought, but I shall
means properly that which one im-  not e found. No one would be injured by my being pardoned-since I
pinges against-from.`X:, to impingeam so short-lived, and so unimportant
against, to meet, to rush upon any  in the scale of being. No one can
one-and here means, why has God  be benefited by pursuing a creature
made me such an object of attack  of a day, such as I am, with punishor assault?   The LXX render it, mert. Such seems to be the meana'e5lfT'svxPt onoe' an accuser ofthee.' ing of this verse. It is tne language
~r Sc'hat I am a burden to myseYl. of complaint, and is couched in
The  LXX  render  this,  Zart oao  language  filled  with  irreverence.,Poorov~ a burden to thee. The copy  Still it is language such as awakened
from which they translated evidently  and convicted sinners often use, and
had -5-to thee, instead of 55-   expresses the feelings which often
to me, as it is now  read in the  pass through  their hearts.  They
Hebrew. " The Masorites also place  admit that they are sinners. They
this among the eighteen passages  know that they must be pardoned or
which  they  say were altered by  they cannotbe saved. They are distranscribers." JVXoyes.  But the re-  tressed at the remembrance of guilt,
ceived text is sustained by all the  and under this state of mind, deeply
versions except the LXX, and by all convicted and distressed, they ask
the Hebrew MSS. hitherto examined,  with a murmuring spirit why God
and is doubtless the true reading. does not pardon them?  Why does
The sense is plain, that life had be-  he allow them to remain in this state
come a burden to Job. He says that of agitation, suspense, and deep disGodhadmadehimthespecialobjectof tress?  WVho could be injured by
his displeasure, and that his condition  their being forgiven? Of what conwas insupportable.  That there is sequence to others can it be that they
much in this language which is ir- should not be forgiven?  How can
leverent and improper no one can  God be benefited by his not pardondoubt, and it is not possible wholly to  ing them? It may not be easy to anvindicate it. Nor are we called to  swer these questions in a manner
do it by any view which we have of wholly satisfactory; but perhaps the
the nature of inspiration. He was a  following may be some of the reasons
good, but not a perfect man. These  why Job had not the evidence of forexpressions are recorded, not for our giveness which he now desired, and
imitation, but to show what human  why the convicted sinner has not.
nature is. Before harshly condemn-  The main reason is, that they are not
ing him, however, we should ask  in a state of mind to make it proper
what we would be likely to do in his to forgive them. (1.) There is a feelcircumstances; we should remember ing that they have a claim on God
also, that he had few of the truths  for pardon, or that it would be wrong
and promises to support him which we  for God not to pardon them.  When
have.                              men feel that they have a claim on
21. find why dost thou not pardon  God for pardon, they cannot be for



CHAPTER  VII.                            1'23
given. The very notion of pardon  trines of the Bible as mysterious, in.
implies that it must be when there is  comprehensible, and unjust. In this
1no claim existing orfelt.  (2.)'i here  state how can he be forgiven? God
is no proper submission to God —to  often suffers the awakened sinner,
his views, his terms, his plan. In  therefore, to remain under conviction
order that pardon may be extended to  for sin, until he is willing to acquiesce
the guilty, there should be acquies-  in all his claims, and to submit with.
cence in God's own terms, and time, out a murmur; and then, and not till
and mode. The sinner must resign  then, he extends forgiveness to the
himself into his hands, to be forgiven  guilty and troubled spirit.  IF For
or not as he pleases-feeling that the  now shall Isleep in the dust. On the
whole question is lodged in his bosom, word sleep, as applied to death, see
and that if he should not forgive, Notes ch. iii. 13. The mneating is,
still he would be right, and his throne  that he was soon to die. Hie urges
would be pure. In particular, under  the shortness of the time which rethe Christian method of pardon, there  mained to him as a reason why his
must be entire acquiescence in the  afflictions should be lightened, and
plan of salvation by the Lord Jesus  why he should be pardoned. If God
Christ; a willingness to accept of had any thing that he could do for
forgiveness, not on the ground of him, it must be done soon. But only
personal claim, but on the ground of a brief period remained, and Job
his merits; and it is because the con-  seems to be impatient lest the whole
victed sinner is not willing to be par- of his life should be gone, and he
doned in this way, that he remains 1n-  should sleep in the dust without eviforgiven. There should be a feeling, dence that his sins were pardoned.
also, that it would be right for God  Olympiodorus, as quoted by Rosento pardon others, if he pleases, even  mtnller, expresses the sense in the
though we are not saved; and it is  following manner: "1If, therefore, I
often because the convicted sinner is  am  so short-lived  [or momentary
not willing that that should be done, sroo0zar,'oo'] and obnoxious to death,
because lie feels that it would be  and must die after a short time, and
wrong in God to save others and not shall no more arise, as if from sleep,
him, that he is not forgiven. The  why dost not thou suffer the little
sinner is often suffered to remain in  space of life to be free from punishthis state until he is brought to  ment?"  I'T And thou shalt seek mein
acquiesce in the right of a sovereign  the morning, but I shali not be That
God to save whom  he pleases. (3.)  is, thou shalt seek to find me after I
There is a murmuring spirit-and  have slept in the dust, as if with the
that is a reason why the sinner is not expectation that I should wake, but I
forgiven.  That was manifestly the  shall not be found. My sleep will
case with Job; and when that exists, be perpetual, and I shall no more rehow can God forgive? How can a  turn to the land of the living. The
parent pardon an offending child, idea seems to be, that if God were to
when he is constantly complaining of show him any favor, it must be done
his injustice and of the severity of soon. His death, which must happen
his government?  This very spirit is  soon, would put it out of the power
a new offence, and a new reason why  even of God to show him mercy on
he should  be punished.  So the  earth, if he should relent and be inclin
awakened sinner murniurs. He com- ed to favor him. He seems not to doubt
plains of the government of God as  that God would be disposed yet to
too severe; of' his law, as too strict;  show  him favor; that he would be
of' his dealings, as harsh and unkind. inclined to pardon him, and to relax
He complains of his sufferings, and  the severity of his dealings with him,
thinks they are wholly beyond his but he says that if it were done it
deserts.  He complains of the doc-  must be done soon, and seems to




124                           -      JOB.
apprehend that it would be delayed   truth, and bright with promise.  iet
so  long that it could not be done.  us renmemnber that death is not as dark
The phrase' in the morning' here is  and dismal to us as it was to the pious
used witlt reference to tile sleep which  in the  timne of the  patriarchs-  nd
he had just mentioned.  We sleep   that the grave is not now  to us as
at night, and awake an(d arise in the  dark, and  chilly, and gloomy, and
morning.  Job says it would not be  comfortless an abode. To their view,
so with  hirm  in the sleep of' death.  the shadow  of death cast a melanHe would awake no more; he could  choly chillness over all the regions
no more be found -In this chapter  of the dead; to us the tomb is enthere is much language of bitter cor-  lightened  by Christian  hope.  The
plaint, and much which we cannot  empire of Death  has been invaded,
justify.  It should not be taken as a  and his power has been taken away.
model for our language when we are  Light  has  been  shed  around  the
afflicted, though Job may have only  tomb, and  the grave  to  us is the
expressed what has passed  through  avenue to immortal life; the pathway
the heart of many an afflicted child  on  which  the  lamp  of salvation
of' God.  We should not judge him   shines, to eternal glory.  Let us not
harshly.  Let us ask ourselves how   complain, therefore, when  we are
wce would have done if we had been   afflicted, as if the blessing were long
in similar circumstances.  Let us re-  delayed, or as if it could not be conmember that he had comparatively  ferred should we soon die.  If withfew of the promises which we have  held here, it will be imparted in a
to comfort us, and few of the elevated   better world, and we should be willviews of truth as made known by re-  ing to bear trials in this short life,
velation, which we have to uphold us  with the sure promise that God will
in trial.  Let us  be  thankful that  meet and bless us when we pass the
when we suffer, promises and conso-  confines of life, and enter the world
lations Meet us on every hand.  The   of glory.
Bible is open before us-rich with
CHAPTER VIII,
ANALYSIS OF THE CHAPTER,
THIs chapter contains the first reply which Bildad makes to Job. He is more severe and less
argumentative than Eliphaz. Jahn, as quoted by the editor of the Pictorial Bible, thus charac
terizes him: "Bildad, less discerning and less polished than Eliphaz, breaks out at first into
accusations against Job, and increases in vehemence as he proceeds. In the end, however, he
is reduced to a mere repetition of his former arguments "  Dr. Hales characterizes this speech,
not unjustly, as' unkintd."  Dr. Good remarks that he commences his speech " with most
provoking cruelty."  There is evidently much harshness in the language, and much severity of
reproof. He pursues substantially the same line of argumentation which Eliphaz had commenced, but he does it with much more severity. He takes it for granted, that the children of
Job hasd sinned, and that they had been cut off on account of their crimes. Assuming that Job
and his family had been guilty of great sins. the drift of the discourse is, to exhort him to repent
and to humble himself befbre God. The speech comprises the following points: —
1. He compares the speech (f Job to a sweeping and violent tempest which prostrates all
oefore it. How long, he asks, is this to continue? ver. 2.
2. He asks with earnestness whether the Almighty could pervert justice. as Job seems to
have supposed? And in this question he implies, in the strongest nianner, that God was just and
right, ver. 3.
3. lie takes it for granted that the children of Job had sinned, and that God had cut them




CHAPTER VIII,                                        125
down in their iniquity (ver. 4); but yet says, that if Job was an upright man, and would seek God
in a humble and reverent manner. his favor might yet be obtained, and he would make his
habitation prosperous, vs. 5-7, Though he should begin life ag in with none but hiniself, yet
his end would be prosperous, and he would be blessed with a large increase. This part of the
speech must have been particularly trying to lob. The asstcnptitln that his children had been
cut down unpardoned, was one which would go at once to the heart of th'e much afflicted father,
and greatly aggravate his sorrows.
4. In support of his views, Bildad appeals to the ancients, and especially to those who had
lived much longer than they had done, and who had had an opportunity for more extended
observation. He quotes from some ancient poem, represenrting by striki.ng images the miserable
condition of the wicked. The images in that ancient document are taken from what is observed
in nature. The most succulent plants are soonest withered; and, in like manner, the hope of
the hypocrite would soon fail, vs. 8-18.
5. He concludes by saying that God would not cast away a perfect man, and by statilg the
happy effects which would result from putting confidence in God, vs. 19 —2. Bildad thus agrees
substantially with Eliphaz in the opinion that Job, was a hypocrite, and that it was for his sins
that he bad been punished irn this manner.,There is great severity in his remarks, and much
that is unkind On his manner, and tncharitable ill his views. There is less, too, that is argue
mentative than in the speech of Eliphaz. Yet there is a beautiful apieal to the past (vs. 11, seq.);
and if this is a fragment of a former poem, it is paobabiy the oldest ona record.
T HEN  answered Bildad the ment? or doth  the Almighty
Shuhite, and said,                      pervert justice 
2  How  long  wilt thou  speak              4  If thy children have sinned
these things? and how long shall  against him, and  he  have  cast
the words of thy mouth be like a  them   away'for their transgresstrong wind?                               sion;
a De.3'2o 4.'2 Ch. 19. 7. c, 34. F21~. 17. Ps. 89.
3  Doth  a God  pervert judg-  I:         7..8
14. Da. 9.14. Ro. 3.5 6.    l inthehandoftheir1. Then answered Bildad the SIu-            3. Doth  God  pervert jsrdgment.?
rite.  See Notes, ch. ii. 11.               That is, Does God afflict men unjust2. Hosw long wilt thou speak these  ly?  Does he show favor to the evil.
things? The things of murmuring   and punish the good?   Bildad here
and complaint, such as he had uttered   undoubtedly refers to Job, and supin  the  previous  chapters.   ~f The  poses that he had bironght this charge
words of they mouth be like a strong   against God.  But he had trot done it
swind?   The Syriac and Arabic (ac-  in.so many words.   He had comcording to Walton) render this, I the   plained of the severity of his sufferspirit of pride fill thy mouth.'  The   irgs, and had indulged  in irreverent
LXX  render it, 4 The spirit of thy   language towards God.  But he had
mouth is profuse of words'-.,ro). i-  rpot advanced the charge openly that
t(i,/tov.  But the common rendering   God  had  perverted  right.   Bildad
is undoubtedly correct, and the ex-  strenuously maintains that God would
pression is a very strong and beauti-  do, right.   His  argument is based
ful one.  His language of complaint  on  the supposition that God  would
and murmuring  was like a tempest.  deal with men in this life according
It swept over all barriers, and disre-  to their character; and thus he infers
garded all restraint.  The same figure  that Job  must have been guilty  of
is found in Aristophanes, Ran. 872,  some great wickedness, that punishas quoted by Schultens, T(poqsg  x.facd-  merit should come upon him  in this
etav,rrcao'.xr;E,,fcrat-a tempest of  manner.
words is preparing  to burst forth.    4. If  thy  children  have  sinned
And in Silius Italicus, ix. 581:            against him.  Bildad  here  as.sumes
-- qui tanta superbo            that the children  of Job had  been
Facta sonas ore, et spumanti turbine perfias    wicked, and had been cut off in their
Ignorantum aures.                           sins.  This must have cut him  to the
The  Chaldee  renders  it correctly,  quick, for there was nothing which a
btt _T. —a great tempest.                   bereaved  father  would  feel more




126                              JOB.
5 If a thou wouldest seek un- I right; surely now he would
to God betimes, and make thy  awake for thee, and maie the
supplication to the Almighty;    habitation of thy righteousness
6 If thou wert pure and up- prosperous.
a c. 11. 13. 22. 23, &c.
acutely  than  this.  The meaning  from the word meaning aurora (ri')
here is somewhat weakened by the  and has reference to the early light
word "if."  The Hebrew t  is rath- of the morning, and hence to an early
er to be taken in the sense of' since' seeking. It may be applied to seek-assuming it as an indisputablepoint, ing him in early life, or as the first
or taking it for granted. It was not thing-looking to him  immediately
a supposition that if they should now  when help is needed, or before we
do it, certain  other consequences  apply toanyoneelse. Comp.Prov.vii.
would follow; but the idea is, that 15, viii. 17, xiii. 24. Job xxiv. 5. Ps.
since they had been cut off in their  Ixiii. 2, lxxviii. 34. Isa. xxvi. 9. Hos.
sins, if Job would even now seek  v. 15. Comp. the advice of Eliphaz,
God with a proper spirit, he might ch. v. 8.
be restored to prosperity, though his   6. If thou wert pure and upright.
beginning should be small. Ver. 7. There is something peculiarly severe
T. /nd he have cast them away. Bil- and caustic in this whole speech of
dad supposes that they had been dis- Bildad. He first assumes that the
owned by God, and had been put to  children of Job were cut off for impideath.  IT For their transgression.  ety, and then takes it for granted
Marg. in the hand of  their.  The  that Job himself was not a pure and
Hebrew is, by the hand of their trans- upright man.  This inference  he
gression; i. e. their sin has been the  seems to have derived partly from
cause of it, or it has been by the in-  the fact that he had been visited with
strumentality of their sin.   What so heavy calamities, and partly fiorn
foundation Bildad had for this opitn- the sentiments which Job had hin
ion, derived fiom the life and charac- self expressed.  Nothing could:ter of the sons of Job, we have no  more unjust and severe, however,
means of ascertaining.  The proba-  than to take it for granted that he was
bility is, however, that he had learn-  a hypocrite, and then proceed to ared in general that they had been cut gue as if that were a settled point.
off; and that, on the general princi-  He does not make it a supposition tha
pie which he maintained, that God  possiblyJob might have erred-whic'.
deals with mnen in this life according  would not have been improper; bW;u
to their character, he inferred that he proceeds to argue as if it were a
they must have been distinguished  point about which there could be no
for wickedness.  Men  not unfre-  hesitation.  IT He would awake for
quently argue in this way when sud-  thee.  He would arouse or excite
den calamity comes upon others.    himself (o.e) on thy account. The
5. If thou wouldest seek -unto God  image is that of arousing one's self
betimes.  If thou wouldst do it now. from  sleep or inactivity to aid anoIf even on the supposition that your ther; and the idea is, that God had,
sons have thus perished, and that as it were, slumbered over the calamGod ias come out in judgment against ities of Job, or had suffered them to
yc, r family, you would look to God, come without interposing to prevent
you migiht be restored to favor. The  them, but that he would arouse himword -rendered' seek betimes' ('_)  self if Job were pure, and would call
means literally to seek in the morn-  upon him  for aid. ~T And make the
ing, to seek early; and then, to make  habitation of thy'righteousness prosit the first business.  It is derived  perous.  That is, if thy habitation




CHAPTER VIII.                              127
7 Though thy beginning was  self to the search of their fathers:
small, yet thy latter end should       9 (For we " are but of yestergreatly increase.                   day, and know lnothing, because
8 For inquire, I pray thee, of our days upon earth are a " sliathe former age, and prepare thy-  dow:)
a Ps. 39. 5.                 1 not.      b I C. 29. 15.
should become righteous now, he  hovah blessed the latter end of Job
would make it prosperous. Hither- more than the beginning"
to, is the idea of Bildad, it has been    8. For inquire thee of the former
a habitation ofwickedness. Thychil-  agre. That is, attend to the results
dren have-been wicked, and are now  of observation.  Ask the generations
cut off.  Thou thyself hast been a  which have passed, and who in their
wicked man, and in consequence art poems and proverbs have left the
afflicted. If now thou wouldst be- records of' their experience. The
come pure and seek unto God, then  sentiment which Bildad proposes to
God would make thy habitation pros- confirm by this appeal is, that though
perous. YWhat could more try the  the wicked should for a time flourish,
patience of a sufferer than such cold  yet they would be cut off, and that
and unfeeling insinuations?  And  the righteous, though they may be
what could rhore beautifully illustrate  for a time afflicted, yet if they seek
the nature of true courtesy, than to  God, they will ultimately prosper.
sit unmoved and hear such remarks? It was common to make these apIt was by forbearance in such circum- peals to the ancients.  The results of
stances eminently that Job showed  observation were embodied in provhis extraordinary patience.         erbs, parables, fables, and fragments of
7. Though thy beginning was small. poems; and he was regarded as among
On the supposition that the children  the wisest of men who had the fi'uits
of Job had been cut off, his family  of these observations most at comnow  was small. Yet Bildad says, mand.  To that Bildad appeals, and
that if he were to begin life again, especially, as would appear, to the
even with so small a family, and in  fragment of an ancient poem which
such depressed and trying circum- he proceeds to repeat, and which,
stances, if he were a righteous man  perhaps, is the oldest poem extant in
lie might hope for returning prosper-  any language.  TAnd prepare thyity. If Yet thy latter end. From this, self. Make an effort, or give diligent
it is evident that Job was not now  attentionii to it. 1T To the search of
regarded as an old man. He would  their fathers. Of the bygone genestill have the prospect of living many  rations, not only to the age immediyears.  Some have supposed, how-  ately past, but to their ancestors. He'
ever, that the meaning here is, that would bring the results of the obserhis former prosperity should appear  vation of far-distant ages to confirm
small compared with that which he  thesentimentwhich hehad advanced.
would hereafter enjoy if he were pure    9. For we are but of yesterday.
and righteous. So Noyes and Rosen-  That is, we are of short life.  We
miller interpret it. But it seems to  have had but few  opportunities of
me that the former interpretation is  observation compared with those who
the correct one. Bildadutters agen- have gone before us. There can be
eral sentiment, that though when a  no doubt that Bildad here refers to
man begins life he has a smrall family  the longevity of the antecedent ages
and little property, yet if he is an  compared with the age of rman at the
upright man, he will be prospered  time when he lived; rind the passage,
and  his  possessions will greatly  therefore, is of importance in order
ncrease. Comp. en. x.i. 12: "Je- to fix the date of the poem. It shows




128                              JOB.
that human life had been reduced in  occur. A  man's character, who. in
the time of Job within comparatively  remembered at all, is fully establisned
moderate limits, and that an import-  long before a thousand years have
ant change had taken place in its  elapsed, and posterity does justice to
duration.  This reduction began not the righteous and the wicked. If'ong after the flood, and was prob-  men lived during that time instead of
ubly  continued gradually until it being merely remembered, the same
reached the present limit of seventy  thing would be likely to occur. Jusyears. This passage proves that Job  tice would be done to character, and
could not have lived in the time of the world would, in general, render
the greatest longevity of man. Comp.  to a man the honor which he dethe Intro. ~ 3. T And know nothing.  served.  This fact may have been
Marg. not. So the Hebrew literally,  observed in the long lives of the men
" we do not know.'  The sense is, before the flood, and the result of'we have had  comparatively few  the observation may have been emopportunities for observation.  From   bodied  in  proverbs, fragments of
the comparative brevity of our lives, poems, and in traditionary sayings,
we see but little of the course of and have been recorded by the,ages
events.  Our fathers lived  through  of Arabia  as indubitable  maxirns.
longer periods, and could mark more  With these maxims they came to the
accurately the result of human con-  controversy with Job, and forgetful
duct.' One suggestion may be made  of the change necessarily made by
here, perhaps, of considelrable import-  the abbreviation of human life, they
ance  in explaining  the  course of proceed to apply theirmaximswithout
argument in this book. The friends  mercy to him; and because he was
of Job maintained that the righteous  overwhelmed  with calamity, they
would be rewarded in this life, and  assumed that therefore he must have
that the wicked would be overtaken  been a wicked man. ~T Our days
by calamity.  It may seem remarka-  upon earth are a shadouw.  Comparible that they should have urged this  sons of this kind are quite common
Zo strenuously, when in the actual  in the Scriptures.  See Notes on ch.
tcourse of eventsaswe now see them,  vii. 6. A similar figure occurs in
there appears to be so slender a foun-  1 Chron. xxix. 15:
dation for it in fact. But may this
not be accounted for by the remark    For we are strangers before thee,
oif Bildad in the verse under consid-   And sojourners, as were all our fathers
Our days upon earth are as a shadow,
eration?  They appealed  to  their   Yea, there is no abiding.
fathers.  They relied on the results
of experience irn those ancient times. An expression similar occurs in XEsWhen men lived nine hundred or a  chylus, Again. v. 488, as quoted by
thousand years; when one generation  Drusius and Dr. Good:
was longer than twelve gene ations
are now, this fact would be much more           -s'i&tWov aCres5likely to occur than as human ~life is
now  ordered. Things would have          theimae or sem ceof a shadetime to work themselves right.  The  So in Pindar, man is called azra; ioJao
wicked in that long tract of time  -the dream of a shade; and so by
would be likely to be overtaken by  Sophocles,  r)i,oTi oaztd-the shadow
disgrace and calamity, and the right-  of smole.  All these mean the same
eous would outlive the detractions  thing, that the life of man is briet
and calumnies of their enemies, and  and transitory.  Bildad designs toapmeet in their old age with the ample  ply it not to man in general, but to the
rewards of virtue.  Should men now  age in which he lived, as being dislive through the same long period, qualified by the shortness of life to
the same thing substantially would  make extended observations.




CHAPTER VIII.                              129
10 Shall not they teach thee,        11 Can  the  rush  grow  up
and tell thee, and utter words  without mire? can the flag grow
out of their heart?                 without wvater?
10. Shall not they teach thee. The  storehouse of wisdom, and the presresults of human conduct, and the  ent generation  is more wise than
great principles on which God gov-  those which have gone before, only
erns the world.  IT Jnd utter words  because the results of their observaout of their heart. Dr. Good renders  tions have been treasured up, and we
this,                                can act on their experience, and be"And well forth the sayings of their wisdom,"  cause we can begin where they left
and supposes it means that the words  off, and, taught by their experience,
of wisdom would proceed from them   can avoid the mistakes which they
as water bubbles from  a fountain.  made.   The  word  "rush"  here
But this, I think, is a mere conceit.  (ta) denotes properly a bulrush,
The true sense is, that they would  and especially the Egyptian paplrus
not speak that merely which comes  -papyrus JYilotica. See Notes on
from the mouth, or that which comes  Isa. xviii. 2. It is derived from  the
uppermost, and without reflection-as  verb, to absorb, to drink up, and
the Greeks say, ).4RVv 7rv ~, me br kr
ctrope G  reeks say, 7asthe'rLtins,  Q 1 c  is given to this plant because it abaT;,tta ~')~  i; or, as the Latins, Quzcwquid in 2cc carl  venerit loqui-to speaa  sorbs or drinks up moisture.  The
uidhatee in bucc    venthe moutho speak  Egyptians used it to make garments,
wthey would utter that which came  shoes, baskets, and especially boats
they would utter that which came  or skiffs. Pliny, Nat. His. 13.21-26.
from the heart-which was sincere, I See Notes on Isaiah xviii. 2. They
and the result of deep and prolonged  also derived from  it materials for
reflection.   Perhaps, also, Bildad  writing-and henceourword paper
means to insinuate that Job had ut-                             T p
tered what was uppermost in his  The LXX render it here, rir0go,
mind, without taking time for reflec-  papyrus. ~ Without mere. Without
tion.             moisture. It grew in the marshy places
tion.                                            M
11. Can the rush.  This passage   longtheNile. ~ Can.theflag. Anohas all the appearance of being a  therplantofasimnilarcharacter. The
fragment of a poem  handed down  word.ns, flag, says Gesenius, is an
from  ancient times. It is adduced  Egyptian  word, signifying  marshby Bildad as an example of the views  grass, reeds, bulrushes, sedge, every
of the ancients, and, as the connec-  thing which grows in wet grounds.
tion would seem to imply, as a speci-  The word was adopted not only into
men of the sentiments of those who  the Hebrew, but also into the Greek
lived before the life of man had been  idiom of Alexandria, where it is writabridged.  It w as customrnary in the  ten, " ti SE. Jerome says of it,
early ages of the world to communi-' When  I inquired of the learned
cate knowledge of all kinds by max-  what this word meant, I heard from
ims, moral sayings, and proverbs; by  the Egyptians, that by this name
apothegms and  by poetry handed  every thing was intended in their
down from generation to generation.  language which grew up in a pool."
Wisdom   consisted  much  in  the  The word is synonymous with rush,
amount of maxims and  proverbs  or bulrush, and denoteo a plant which
which were thus treasured up; as it absorbs a great quz. ty of water.
now  consists much  in the know-  The annexed cut will show the usual
ledge which we have of the lessons  form of this weed in Egypt, and the
taught by the past, and in the ability  manner in which it grows, and the
to apply that knowledge to the va-  necessity of water for its support. In
rious transactions of life.  The re- the cut it is represented as growing
cords of past ages constitute a vast in the water.




130                               JOB.
12 Whilst a it is yet in  his          13 So are the paths of all that
greenness, a.d not cut down, it  forget God; and the hypocrite's
withereth before any other herb.  hope b shall perish:
a Ps. 129. 6. Mat. 13. 20.            b c. 11. 20. 27. 8 Pr 10.28
What is the exact idea which this  hypocrite. His piety, compared with
figure is designed to convey, is not  that which is genuine, is like the
very clear.  I think it probable that  spongy  texture of the  paper-reed
the whole description is intended to  compared with the solid oak.  He is
represent a hypocrite, and that the  sustained in his professed religion by
meaning is, that he had in his growth  outward  prosperity, as the rush  is
a strong resemblance to such a rush  nourished by moisture; and the moor reed.  There was nothing solid or  ment his prosperity is withdrawn, his
substantial in his piety.  It was like  religion droops and dies like the flag
the soft, spongy texture of the water-  without water.
reed, and would wilt under trial, as    13. So are the paths qf all that forthe papyrus would when deprived of get God.  This is clearly a part of
water.                                 the quotation fiom the sayings of the
12. Whilst it is yet in his greenness.  ancients.   The  word  paths  here
That is, while it seems to be in its  means ways, acts, doings.   They
vigor.     et nd is not cut down. Even  who forget God are like the:.paperwhen it is not cut down.  If suffered  reed.  They seem  to flourish, but
to stand by itself, and if undisturbed,  they have nothing that is firm  and
it will witht   away.  The applica-  substantial.  As the paper-reed soon
tion of this is obvious and beautiful.  dies, as the flag withers away before
Such plants have no self-sustaining  any other herb, so it will be with the
power.  They  are  dependent on  wicked, though apparently prospermoisture for their support.  If that  ous.  ~T Jnd the hypocrite's hope shall
is withheld, they droop and die.  So  perish.  This important sentiment, it
with the prosperous sinner and the  seems, was known in the earliest pe




CHAPTER VIMf.                               131
14 Whose hope shall be cut  off, and whose trust shall be a
1 house. Is. 59. 5, 6.      spi der's' web.
riods of the world; and ifthe suppo-  storm-no mattel what may be the
sition above be correct, that this is a  cause, whether it be true religion or
fragment of a poem which had come  any other cause.  Many a sinner,
down from  far distant times, it was  who has lost his convictions for sin
probably known  before  the flood. in any way, mistakes the temporary
The passage requires no particular  calm  which succeeds for true reliphilological explanation, but it is  gion, and embraces the hope of the
exceedingly  important.   We may  hypocrite.  (3.) That hope will perremark on it, (1.) That there were  ish. This may occur in various ways.
hypocrites even in that early age of  (a) It may die away insensibly, and
the world.  They are confined to no  leave the man to be a mere professor
period, or country, or religious deno-  of  religion-a  formalist, without
mination, or profession.'There are  comfort, usefulness, orpeace.  (b) It
hypocrites in religion-and so there  may be taken away in some calamiare in politics, and in business, and  ty by which God tries the soul, and
in friendship, and in morals.  There  where the man will see that be has
are pretended friends, and pretended  no religion to sustain him.  (c) It
patriots, and pretended lovers of vir-  may occur under the preaching of
tule, -whose hearts are false and hol-  the gospel, when the hypocrite may
low, just as there are  pretended  be convinced that he is destitute of
friiends of religion.  Wherever there  vital piety, and has no true love to
is genuine coin, it will be likely to  God.  (d) It may be on a bed of
be counlterfeited; and the fact of a  death-when  God  comes to take
counterfeit is always a tribute to the  away the soul, and when the judgintrinsic worth of the coin-for who  ment-seat appears in view.  (e) Or
would be at the pains to counterfeit  it will be at the bar of God.'I'liThen
that which is worthless?  The fact  the hope of the hypocrite will certlhat there  are hypocrites in  the  tainly be destroyed.  Then it will be
chulrch, is an involuntary tribute to  seen that he had no true religion, and
the excellency of religion.  (2.) The  then he Will be consigned to the awhypocrite has a hope of eternal life.  ful doom of him who in the most solThiis hope is founded on  various  ermn circumstances lived to deceive,
things. It may be on his own mo-  and who assumed the appearance of
rality; it may be on the expectation  that which he had the strongest reathat he will be able to practise a de-  son to believe he never possessed.
ception; it may be on some wholly  Oh! how important it is for every
false and  unfounded view  of the  professer of religion to examine himcharacter and plans of God. Or tak-  self, that he may know what is the
ing the word hypocrite in a larger  foundation of his hope of heaven!
sense to denote any one who pretends    14. Whose hope shall be cut off.
to religion and who has none, this  Schultens supposes that the quotahope liay be founded on some change  tion from  the ancients closes with
of feeling which lie has had, and  ver. 13, and that these are the comwlhich lie mistook for religion; on  ments of Bildad on the passage to
some supposed vision which he had  which he had referred. Rosenmiller
of the cross or of the Redeemer, or on  and Noyes continue the quotation to
thle mere subsiding ofthe alarvmi which  the close of ver. 19; Dr. Good closes
ain awakened sinner experiences, and  it at ver. 13. It seems to me that it
the comparative peace consequent on  is extended farther than ver. 13, and
that.  The mere cessation of fear  probably it is to be regarded as conproduces a kind of peace-as the l tinued to the close of ver. 18. The
ocean is calm  and beautiful after a  beginning of this verse has been very




JOB.
15 He  shall lean  upon  his          16 He  is  green  before  tne
nouse, but it a shall not stand:  sun, and  his branch  shooteth
he shall hold it fast, but it shall  forth in his garden..aot endure.                                      a Mat. 7. 26.
variously rendered. Dr. Good says  will sustain almost nothing. The
that it has never been understood, and  wind  shakes it, and it is easily
proposes to translate it, " thus shall  brushed away.  So it will be with
his support rot away."  Noyes ren-  the hope of the hypocrite.
ders it, "whose  expectation shall    15. He shall lean upon his house.
come to naught;" Gesenius, "shall  This is an allusion to the web or
be cut off."  Jerome, JVonei placebit  house of the spider. The hope of'
vecordia sua, " his madness [dotage,  the  hypocrite is called  the house
rage, or frenzy] shall not please him."  which he has built for himself, his
The LXX, " his house shall be unin-  home, his refuge, his support. But it
habitable, and  his tent shall pass  shall fail him. In times of trial he
away as the spider."  The Hebrew   will trust to it for support, and it will
wrord translated " cut off" (  r) is  be found to be as frail as the web
pfromn t2?, hul, usually meTning t    of the spider.  How  little the light
fi'om.Tp kiit, usually meaning to.        D
and slender thread which a spider
loathe, to nauseate, to be offensive.  and slender thread which a spider
Gesenius supposes that the word here   ins would avail a man for support
in  time of danger! So frail and
is synonydmous with the Arabic:    unsubstantial will be the hope of the
-to he cut o   But this sense does  hypocrite! It is impossible to con-to be cut of.  But this sense does.       r
1 o r e   i    Th   ceive any figure which would more
not occur elsewhere in the Hebrew,  strongly describe the utter vanity of
and it is doubtful whether this is the   tA similar
true sense of the phrase. In thle  the hopes of the wicked.
comparison occurs in the Koran, Sur.
Hebrew word there is probably al- 8  40:  Thy                    assume any
ways the idea of loathing, of being  2   4    "
ways the idea of loathing, of being  other patrons to themselves besides
offensive, irksome, or disgusting. See  God, are like the spider building his
Ps. xcv. 10, I was grieved; Job x. i,  house; for the house of the spider is
is weary; Ezek. vi. 9, shall loathe;  most feeble."   Heshall old itfast
so Ezek. xx. 43, xxxvi. 31' Ezek..o*
so Ezek. xx. 43, xxxvi. 31;   Ezek   Or, he shall lay hold on it to sustain
xvi. 47, a tiresome, or disgusting oh- hini, denoting the avidity with
iect. Taylor (Concord.) renders it.
lect. Taylor (Concord.) renders it  which the hypocrite seizes upon his
here, " Whom  his hope shall loathe  hope. The figure is still taken from
or abominate, i. e. who shall loathe  the spider, and is an instance of a
or hate the thing that he hopes for."  careful observation of the habits of
n have no doubt that the meaning that insect. The idea is, that the
here is, to be loathsome, offensive, or  spider, when a high wind or a temnauseous, and the correct sense is, pest blows, seizes upon its slender'whose hope shall rot.' The figure  web to sustain itself  But it is insufis continued from the image of the  ficient. Thewind sweeps all away.
paper-reed and the flag, which soon  So the tempest of calamity sweeps
decay; and the idea is, that as such  away the hypocrite, though he grasps
weeds grow offensive arid pud i away the hypocrite, though he grasps
weeds grow offensive anrd putrid in  at his hope, and would seek security
the stagnant water, so shall it be with  in that as a spider does in the light
the hope of the hypocrite  I~.ndd
wh hopse trust.  Whse  cnfide nc     and tenuous thread which it has spun.
ctati. Whose confidence, oMr   16. He is green before the sun.
expectation.  ~.  spider's web. Marg.  Vulg. ante       eniat  sol-efore
vulg. antequam  veniat sol —iefore
house.  So the Heb. ln".  The spi-  the sun  comes.  So the Chaldee
der's house is the web which it forms,  "1 before the rising of the sun."  So
a frail, light, tenuous substance which  Eichhorn renders it. According to




CHAPTER VIII.                                  133
17 His  roots   are  wrapped  about the heap, and  seeth  the
this, which is probably the true inter-  ders it, " over the heap of stones his
pretation, the passage means that he  roots are condensed."  Walton, suis green and flourishing before the sun  per fontem-over a fountain.  The
rises, but that he cannot bear its  LXX, " he  lies down  [or sleeps,
heat and withers away.  A new il-  xocacerata ] on a heap of stones; and
lustration is here introduced, and the  he lives in the midst of flint-stones."
object is to compare the hypocrite  According to some, the word renwith a vigorous plant that grows up  dered heap (it) means a fountain;
quick and sends its branches afar, but according to others, it means a heap
which  has no depth  of' root, and  or pile of stones; according to Dr.
which, when the intense heat of the  Good, it means a rock. According
sun  comes upon it, withers away. The  to the view of the former, it refers to
comparison is not with a tree, whic   the flourishing condition of a hypow.dtld bear the heat  of the sun, but  crite or sinner, and means that he is
rather  with those succulent plants  like a tree that sends its roots by a
which have a large growth of leaves fountain, and is nourished by it.
and branches, like a gourd or vine,  According to others, the reference is
but which will not bear a drought or  to the fact that the hypocrite is like a
endure the intense heat of the sun.  plant that has no depth of earth for
"'This comparison of the transitory  its roots, that wraps its roots around
nature of human hope and prosperity  any thing, even a heap of stones, to
to  the  sudden  blight which  over   support itself; and that consequently
throws  the glory of the orest and of will soon wither under the intense
the garden," says the Editor of the         of the sun.  The word      renPictorial Bible (on Ps. xxxvii. 35), " is
at once so beautiful and so natural, as  dered'"heap," means either (1.) a
to have been employed by poets of  heap, as a heap of stones, from  5b_
every age."  One such comparison  -to  roll, as e. g. stones.  It may
of exquisite finish occurs in Shak-  denote a heap of stones, Josh. vii. 26,
speare:                                but it commonly refers to the ruins of
This isthe state ofman! To-day he puts forth  walls and cities, Jer. ix. 10, ii. 37.
The tender leaves of hope; to-morrow blos-  Isa. xxv. 2.  It means (2.) a fountain
soms,                             or spring, so called from  the rolling
Alld bears his blushing honors thick upon him;  or    ing 
The third day comes a frost, a killing frost,   or welling up of the waters, Cant. iv.
And, when he thinks, good easy man, full  12, and hence rolling waves or bilsurely                           lows, Ps. xlii. 8, lxxxix. 10, cvii. 25,
His greatness is a ripening, nips his shoot,    29. The parallelism, if nothing else,
And then he falls, as Ido
demands that the  usual significa~ And his branch shooteth forth, &c.  tion should be given to it here; and
A comparison of a prosperous person  the true sense is, that the prosperous
or nation with a vine which spreads  wicked man or the hypocrite is like
in this manner, is common in the  a plant which stands in the midst of
Scriptures.  See Ps. Ixxx. 11:        rocks, rubbish, or old ruins, and not
She sent out her boughs unto the sea,  like one that stands in a fertile soil
And her branches unto the river.     where it may strike its roots deep.
Comp. Note on Isa. xvi. 8. A similar  The reference is to the fact that a
figure occurs in Ps. xxxvii. 35:       tree or plant which springs up on a
I have seen the wicked in great power,  rock, or in the midst of rocks, will
And spreading himself like a green bay tree.   send its roots afar for nutriment, or
17. His roots are wrapped about  will wrap them around the projecting
the  heap.  There  has  been  great  points of rocks in order to obtain
diversity of opinion in the interpre-  support.  All have observed this in
tation of this passage.  Jerome ren-  trees standing on rocks; but the fol
12




134                              JOB.
place of stones.                          S 18 If he destaoy him  from  his
lowing extract from Silliman's Jour-  But this was not the only power exnal' for January, 1840, wvill illustrate  hibited by this remarkable tree.
the fact referred to here more ful-    "After its elevation it flourished
ly                                   vigorously for several years.  Some
c" About fifteen years ago, upon the  of its roots had traced the sloping
top of an immense bowlder of lime-  side of the rock to the earth, and
stone, some ten or twelve feet in  were  buried  in  the  soil below.
diameter, a sapling was found grow-  Others, having embedded themselves
ing.  The stone was but slightly im-  in its furrows, had completely filled
bedded in the earth; several of its  these crevices with vegetable matter.
sides were raised from four to six  The tree still continuing to grow,
feet above its surface; but the top of concentric layers of vegetable matthe rock was rough with crevices,  ter were annually deposited between
and its surface, which was sloping  the alburnum  and liber, until by the
off, on one side, to tile earth, was  force of vegetable growth alone, the
covered with a thin mould.  From   rock was split from the top to the
this-mould the tree had sprung up, and  bottom, into three nearly equal divihaving thrust its roots into the cre-  sions, and  branches of the roots
vices of the rock, it had succeeded  were soon found, extending down,
in reaching the height of some twelve  through the divisions into the earth
or fifteen feet. But about this period  below. On visiting the tree a few
the roots on one side became loosen-  months since, to take a drawing of it,
ed from  their attachment, and the  we found that it had attained an altitree gradually declined to the oppo-  tude of fifty feet, and was four and a
site side, until its body was in a  halffeetin circumference at its base."
parallel line with the earth.  The    The image here shows that the
roots on the opposite side, having ob-  author of this beautiful fragment was
tained a firmer hold, afforded suffi-  a careful observer of nature, and the
cient nourishment  to  sustain  the  comparison is exceedingly pertinent
plant; although  they  could  not,  and striking.  What more beautiful
alone, retain it in its vertical position.  illustration of a hypocrite can there
In this condition of things, the tree  be?  His roots do not strike into the
as if'conscious of its wants,' adopt-  earth.  His piety is not planted in a
ed (if the term may be used) an in-  rich soil. It is on the hard. rock of
genious process, in order toregain its  the unconverted human heart.  Yet
former upright position.  One of the  it sends out its roots afar; seems to
most vigorous of the detached roots  flourish for a time; draws nutriment
sent out a branch from its side, which,  from  remote objects; clings to a crag
passing round a projection of the  or a projecting rock, or to any thing
rock, again united -with the parent  for support-until a tempest sweeps
stalk, and thus formed a perfect loop  it down to rise no more! No doubt
around this projection, which gave to  the idea of Bildad was, that Job was
the root an immovable attachment.   just such a man.  ~ Seeth. the place
"The tree now began to recover  of stones.  Sept., " and lives in the
from its bent position. Obeying the  midst of flints," not an unapt rendernatural tendency of all plants to  ing-and a very striking description
grow  erect, and sustained by this  of a hypocrite.  So Castellio, existit
root, which increased with unwonted  inter lapides.  Its only nutriment is
vigor, in a few years it had entirely  derived from the scanty earth in the
regained  its vertical position, ele-  stony soil on which it stands, or in
vated, as no one could doubt who  the crevices of the rocks.
saw it, by the aid of the root which    18. If he destroy him  from  his
had formed this singular attachment.  place.  Tihe particle here which is




CHAPTER VIII.                                 135
place, then  it shall deny  him,  shall others & grow.
saying, I a have not seen thee.           20 Behold, God c will not cast
19 Behold, this is the joy of  away a perfect man, neither will
his way, and  out of the  earth  he'help the evil doers;
a Ps 37. 36.       b Matt. 3. 9.   c Ps. 94. 14.   1 take the ungodly by the hand.
rendered "if "(t:) is often used to  vii. 23.  The hypocrite has never
denote emphasis, and means here cer-  been known as a pious man.  The
tainly-' he shall be  certailtly de-  earth will refuse to own him as such,
stroyed.' The word rendered destroy,  and so will the heavens.
from  3'~, means literally to swallow    19. Behold, this is the joy of his
(ch. vii. 19), to swallow  up, to ab-  way.  This is evidently  sarcastic.
sorb; and hence to consume, lay' Lo! such is the joy of his course!
waste, destroy.  The sense is, that  He boasts of joy, as all hypocrites do,
the wicked or the hypocrite shall be  but his joy endures only for a little
wholly destroyed from his place, but  time.  This is the end of it.  He
the image or figure of the tree is still  is cut down and removed, and the
retained.   Some  suppose  that it  earth and the heavens disown him!'
means that God would destroy him   T.nd out of the earth sacill others
firom  his place; others, as Rosen-  grow.  This image is still derived
maller and Dr. Good, suppose that  from the tree or plant. The meaning
the reference is to the soil in which  is, that such a plant would be taken
the tree was planted, that it would  away, and that others would spring
completely absorb all nutriment, and  up in its place which the earth would
leave the tree to die; that is, that the  not be ashamed of. So the hypocrite
dry and thirsty soil in which the tree  is removed to make way for others
is planted, instead of affording nutri-  who will be sincere, and who will be
ment, acts as a " sucker," and absorbs  useful.  Hypocrites and useless men
itself all the juices which would  in the church are removed to make
otherwise give support to the tree.  way for others who will be active
This seems to me to be probably tile  and devoted to the cause of the Retrue interpretation.  It is one drawn  deemer.  A similar sentiment occurs
firom nature, and one that preserves  in ch xxvii. 16, 17. This closes, as
the concinnity of thle passage. If Then  I suppose, the quotation which Bildad
it shall deny him.  That is, the soil,  makes firo  thepoets ofthe former age,
the earth, or the place where it stood.  and in the remainder of the chapter he
This represents a wicked man under  states another truth pertaining to the
the image of a tree.  The figure is  righteous.  This fiagment is one of
beautiful. The earth will be ashamed  the most interesting that can be found
of it; ashamed that it sustained the  any where. As a relic of the earliest
tree; ashamed that it ever ministered  times it is exceedingly valuable  ~ as
any nutriment, and will refuse to own  an illustration  of the argument in
it.  So  with  the  hypocrite.  He  hand, and of the course of events in
shall pass away as if the earth re-  this world, it is eminently beautiful.
fused to own him, or to retain any  It is as true now as it was when utterrecollection of him.  ~ I have not  ed before the flood, and may be used
seen thee. I never knew  thee. It  now  as describing the doom of the
shall utterly deny any acquaintance  hypocrite, with as much propriety as
with it. There is a striking resem-  then, and it may be regarded as one
blance here to the language which  of the way-marks in human affairs,
the Saviour says lie. ill use respect-  showing that the government of God,
ing tile  hypocrite  in  the day  of and the manner of his dispensations,
judgment: "and men will I profess  are always substantially the same.
to themh, I nevor know you."  Matth.    20. Behold, God will not cast away




136                                  JOB.
21  Till he fill thy mouth with          22  They that hate thee shall
laughing, and thy lips with're-  be clothed  with  a shame; and
joiting.                                 the dwelling-place of the wicked
l shoutingforjoy.   a Ps. 132. 18.    notbe. Shall'come to nought.
a perfect man.  On the meaning of fill you with joy, while those who
the word perfect, see Note, ch. i. 1. hate  you  shall  be  clothed  with
The sentiment of Bildad, or the in-  shame.  God will show  you favor,
ference which  he draws fiom  the  but the dwelling of the wicked shall
whole argument is, that God will be  come to naught.'  The object of the
the friend of the pious, but that he  passage is to induce Job to return to
will not aid the wicked. This accords  God, with the assurance that if he
with the general sentiment maintain-  did, he would show  mercy to him,
ed in the argument of the friends of while the wicked should bo destroyJob.  IT JXeither will he help the evil ed. If With rejoicing. Marg. Shoutdoers.  Marg.  Take the ungodly by  ingfor joy: The word used ('~')
the hand.  This is in accordance with  is properly that which denotes the
the Hebrew.  The figure is that of clangor of a trumpet, or the shout of
taking one by the hand in order to  victory and triumph.
assist him.  See Isa. xlii. 6.             22. They that hate thee shall be
2l. Till he fill thy mouth  with  clothed with shame.  When they see
laughing.  Till he make thee com- your returning prosperity, and the
pletely happy. The word rendered evidences of the divine favor. They
" till"  (t2),  is rendered  by  Dr. will then be ashamed that they reGood, " even yet."  Noyes, follow-  garded you as a hypocrite, and that
ing  Houbigant,  De  Wette,  and  they reproached you in your trials.
Michaelis, proposes  to change the  If.nd  the  dwelling-place  of the
ointin, and to read        instead of wicked, &c.  The wicked shall be
po inting, and to read, instead  of destroyed, and his family shall pass'_' —meaning,    "while."  The verse  away.  That is, God will favor the
is connected with that which follows, righteous, but punish  the wicked.
and the particle here used evidently  This opinion the friends of Job mainmeans " while,"  or "even  yet"-   tain all along, and by this they urge
and the whole passage means,' if him  to forsake his sins, repent, and
you return to God, he will even yet return to God.
CHAPTER IX.
ANALYSIS OF CHAPTERS IX. AND X.
Tiis chapter and the following comprise the answer of Job to the speech of Bildad. It may
be remarkled in general, that the object of Job in these arguments is not to prove that he was
entirely faultless. He was charged with being a hypocrite, and his opponents in the argument
proceeded on the presumption that he was a wicked man. Against this he protests, and maintains his own innocence of the charge. By this he does not mean absol ~ perfection. He means
that he is free from the secret crimes of which lie was accused; that het's not chargeable with
unCommon guilt, such as they alleged; or, that he is a sincere and upright nan. It may also be
observed, that there are evidences in the speeches of Job that he is agitat:,t with contending
passions. Fear, hope, confidence, despair, and a sense of the severity of his sufferings, by tulns
have possession of his mind, and he gives vent in turn to themn all. There is, therefore, at




CHAPTER IX.                                          137
ries apparent iconsistency in his language and thoughts; but the object of the poem was to
ixhibit these contending emotions, and to show how the mind is agitated in scenes like these.
The sel:.estance of the reply of Job to Bildad here is the following:
He piemits in general the truth of what Bildad had said, that no one can be just with God,
and that if God should enter into judgment with mall he could not answer him for one of a th ousand of his offences. EHe thus slrOws that he had recovered his equanimity. and that he never
meant in vindicating his ownr innocence to maintain that he was absolutely free from sin, vs. 1 3.
He proceeds to argue that God is an absolute sovereign; that lie distributes favors and jutl.mreats in accordance with his own inscrutable will; that men ought not to presume to sit in
judgment on the doings of the Almiglrty; and that even if he had the fullest conviction of hii';
own innocence, lie would not presume to enter into an argument with him, but would mak.e
suapplication to {him. vs. 4-15.  These thoughts are worthy of a man who had full confidence in
God. They show the calm and deliberate judgment of Jot), and prove that lie was a pious ma n,
though the severity of his sufferings, and the provocation which he met with, led him sometim c;i
to express sentiaj ents little in accordance with these. He proceeds to say (vs. 16-21), that 1le;
is so feeble that he coull have no hope of prevailing in a controversy with God; and that thoue "h
he were conscious of innocence, he would not set up a defence when God judged otherwise; tar
that in such a case his attenmpt to vind cate himself would prove that he was perverse. TI le
principle here advanced is, that God must be light. He is great, and glorious, and holy; al d1
men ouglhit to believe, however much they may suffer. that the principles of his governmz.' ai'E
equitable and tlue.  WThen he judges man to be a sinner, it muset be so  The highest proof tr f
humin, guilt is the fact that God regards man as a sinner.  He proceeds (vs. 22-24) to advanc;e
the sentiment on which lie so much insisted, that misery, so far from being proof f uncommon
guilt, is equally the portion of the rightetous and the wicked.  He maintains that his sufferin gs
do not prove lhat he is a bad man for that calamities come upon all alike. lie passes now to
a contenmplation of his own sufferings, and in the course of his description of his afflictions lie is
again led to give vent to feelings of a much less noble and elevated chlar-acter than tihose whi ch
he had just expressed.  When arguing in the abstract about God. lie is right; when his mi nd
contemplates his own sorrows, he becomes impatient, and often uses language of murrnurimng
and complaint. lile says (vs. 25-28) that his days are swift and arre full of sorrowv. and that hie
cannot forget his sufferings and find comfort.  He adds (vs. 29-35) that God is so great that he
cannot enter into an algumrent with him; that lie is reduced to silence by his mere power; that
there is no days-manl between him and God before whom the cause might be presented; and tliat
if God woulll remove his calamity, he would then state his feelings tully, and without fear. B ut
this could not he; and though he should sary ever so much in Ihis own vindication, and was Ih
himself in snow-water, yet that God Awould plunge him into the ditch and overwhelm himn wit.h
tihe consciousness of guilt, and hold him guilty still.
In ch. x. lie prosecutes the argument, and indulges himself in a much greater latitude c f
expression and of feeling tihan he had done in ch. ix. In particular, he expostulates with great
earnestness and pathos with God on account of his treating a creature-the work of his own
hands-with such severity. He says (ver. I) that he is weary of his lite. for it is a burden;
addresses God ditectly, and in a solemnn manner, as his Maker, and asks why hre deals thus with
a poor frail, and heliless creature whom  he has made; acknowledges that all that he has is
from God, appeals to God himnself in proof that hie is not a wicked m;n, and asks why her deals
with him in this awful manner (vs. 2-i2); and says that God marked him out and hunte d him
down as a lion, and multiplied the tokens of his indignation so that he was utterly overwhielmed
and confounded, vs. 13-17  As he proceeds he glows warmer; is roused to desperation at the
idea that God is his enemy; and again vehemently wishes for death as a relief for his woe~s. aslking only for a little respite before Ihe goes down to the land of darkness and of shades, vs. 18-22.
There are marlks of great agitation of feeling, of deep emotion, of mingled sensibilities, in these
chapters, and the whole is a remarkable illustration of the feelings which even pious men sometimes have in trials.
THEN Job answered and said, but a how should man be just
2  I know  it is so of a truth;'with God?
a Ps. 132. 18. Ro. 3. 20.                            1 or, before.
2. I know it is so of a truth. Job down and defended, that God -was
here  refers, undoubtedly, to  some-  just and holy, and that his proce edthing that had been said before; but  ings were marked with  equity.   Job
whether it is to the general strain of  admits  this, and  proceeds to  show
remark, or to some particular expres-   that it was a truth quite as famil iar
sion, may be doubted.   Rosenmller   to him  as it was to them.  The obj ect
supposes that he refers to what was   of his dwelling on  it seems to be to
said  by Eliphaz in cli. iv. 17; but it  show  them  that it was no new  thiling
seems more probable that it is to the   to him, and that he had some vie ws
general position which had been laid   on that important subject which wtero




1as                               JOB,
3 If he will contend with him,  he cannot answer him  one of a
well worthy  of attention.  If But  of killing be proved, and it be shown
how should man be just with God?  that he had no right to do in the case
Marg. before.  The meaning is, that  as he has done, he cannot be conhe could not be regarded as perfectly  demned, and the law  acquits him.
holy in the sight of God  or that so  It has no charge against him, and he
holy aid pure a being as God must  is just or justified in the sight of the
see that man was a sinner, and regard  law.  But in this sense man can riev.
hiim as such.  See the sentiment ex-  er be just before God.  He can neiplained in the Notes on ch. iv. 17.  ther show that the things charged on
The question here asked is, in itself,  him by his Maker were not done, or
the most important ever propounded  that being done, he had a right to do
by. man —' How shall sinful roan be  them; and being unable to do this,
regarded and treated as righteous by  he must be held to be guilty.  Ile
his Maker?' This has been the great  can never be justified therefore by
inquiry which has always been before  the law, an.d it is only by that system
the hunman mind.  Man is conscious  which God has revealed in the gosthat he is a sinner. - He feels that he  pel, where a conscious sinner may. be
must be regarded as such by God.  treatedasifihewererighteousthriough
Yet his happiness here and hereaf-  the merits of another, that a man
ter, his peace and all his hope, de-  can ever be regarded as just before
pend on his being treated as if he  God.  See Notes on Rom. i. 17, iii.
were righteous, or regarded as just  24, 25.
before God.  This inquiry has led to    3. If he will contend with  him.
all forms of religion among men; to  That is, if God enters into a controall the penances and sacrifices of dif-  vcrsy with man.  If he chooses to
ferent systems; to all the  efforts  charge crime on him, and to hold
which have been made to devise some  him responsible for his deeds.  The
system that shall make it proper for  language here is taken from courts ot
God to treat men as righteous.  The  justice, and means that if a trial were
question has never been satisfactorily  instituted, where God should submit
answered  except in  the Christian  charges, and the matter were left to
revelation, where a plan is disclosed  adjudication, man could not answer
by which God' may be just, and yet  the charges against him.   Comp.
the justifier of him  that believeth.'  Notes on Isa. xli. 1.  Mf He cannot'hroughl the infinite merits of the  answer him one of a thousand.  For
Redeemer,   man, though  conscious  one of a thousand of the sins charged
that he is personally a sinner, may be  on him. The word thousand here is
treated as if he had never sinned;  used to denote the largest numbir,,
though feeling that he is guilty, lie  or all.  A man who could not answer
may consistently be forever treated  for one charge brought against him
as if lie were just.  The question  out of a thousand, must be held to be
asked by Job implies that such is the  guilty; and the expression  here is
evidence and the extent of human  equivalent to saying that he could
guilt, that man can never justify him-  not answer him at all.  It may also )be
self  This is clear and indisputable.  implied that God has many charges
MSan cannot justify himself by the  against man.  His sinis are to be
deeds of the law.  Justification, as a  reckoned by thousands.  They  are
work of law, is this: A man is charg-  numerous as his years, his mrionths,
ed, for example, with the crime of  his weeks, his days, his hours, his
murder.  He sets up in defence that  moments; numerous as his privileges,
he did not kill, or that if he took life  his deeds, aiid his thoughts.  For
it was in self-defence, and that lie  not one of those sins can lie answer.
had a right to do it.  Unless the fact ] He can give no satisfactory account




CHAPTER IX.                             139
thousand.                              5 Which removeth the moun4 He a is wise in heart, and  tains,  and  they  know   not;
inignty  in  strength: who hath  which overturneth them  in his
hardened  himself against him,  anger;
and hath prospered?                            a lJude 24 25.
before an impartial tribunal for any  must yield to his claims and his govof them. If so, how deeply guilty is  ernment, or be prostrated. None can
man before God! How glorious that successfully resist God; and the true
plan of justification by which he can  policy of man, as well as his duty, is
be freed from this long list of offen-  to yield to him, and be at peace with
ces, and treated as though he had not him.  T11./d hath prospered.  Or
sinned!                            been successful.  He has failed in his
4. He is wise in heart. Herder  opposition, and been obliged to yield.
renders this,                       Prosperity is not found in opposing
God. It is only by falling in with
Even the wise and the powerfoe,    his arrangements and following his
Who hath withstood him and prospered 
designs.   A  prosperous voyage is
But the more common interpretation  made by falling in with winds and
is to refer it to God. The meaning  currents, and not in opposing them;
of Job appears to be, that God was a  prosperous agriculture is carried on
sagacious adversary; that he was  by coinciding with the favorable seaable to manage his cause; that he  sons of the year, and taking advancould meet and refute all objections tage of the dews, and rains, and sunwhich could be urged; and that it beams that God sends, and not in
would be in vain to engage in a liti- opposing them; prosperity in regard
gation before him. He so well un-  to health is found in takingadvantage
derstood the whole ground of debate, of the means which God gives to seand was so entirely skilled in the  cure it, and not in opposing them.
merits of the controversy, and could  And the sinner in his course has no
so successfully meet all that could be  more chance of success and prosperalleged, that it was useless to attempt ity, than a man would have who
to hold an argument with him.  FT should make it a point or principle of.nd mighty in strength.  He is able  life always to sail against tides, and
to execute all his designs, and to car-  currents, and head-winds; or he who
ry all his purposes into effect. Man  should set at defiance all the laws of
is weak and feeble, and it is hopeless  husbandry, and plant on a rock, or in
for him to attempt to contend with  the dead of winter; or he who should
the Almighty. IT Who hath hardened  feed himself on poison rather than
himself against hint, and hath pros-  on nutritious food, and cultivate the
pered?  To harden one's self, here  nightshade rather than wheat. The
means to resist or withstand him. It great principle is, that if a man desires
refers to the firmness or resolution  prosperity, he must fall in with the
which one is obliged to adopt who  arrangements of God in his proviopposes another. Here it means the  dence and grace; and wisdom is seen
opposition which man makes to the  in studying these arrangements, and
law  and government of the Most in yielding to them.
High; and the affirmation is, that no    5. Which removeth the mountains.
6iin can make such opposition who  In order to show how vain it was to
will not be ultimately overcome. contend with God, Job refers to some
God is so great, so powerful, and so  exhibitions of his power and greatiust, that a successful resistance can- ness. The' removal of the niounnoi be made. The arrangements of tains' here  denotes  the  changes
God wigl take theircourse: and man  which  occur in  earthquakes and




140                             JOB.
6 Which " shaketh the earth          7 Which   commandeth  the
out of her place, and the pillars  sun, b and it riseth not, and seal.
thereof tremble;                    eth up the stars;
a He. 12. 26.                       b Jos. 10. 12.
other violent convulsions of nature.  another form, and more in accordThis illustration of the power of God  ance with the truth (see Notes on
is often referred to in the Scriptures. ch. xxvi. 7); and because here the ilComp. Judges v. 5. 1 Kings xix. 11. lustration is evidently taken from the
Ps. lxv. 6, cxiv. 4, cxliv. 5. Isa. xl. 12. obvious and perceived effects of an
Jer. iv. 24. IT And they know not. This  earthquake.  It would convulse and
is evidently a Hebraism, meaning  agitate the pillars of the most subsuddenly, or unexpectedly. He does  stantial edifice, and so it seemed to
it, as it were, before they are aware  shake the earth, as if its very supof it. A  similar expression occurs  ports would fall.
in the Koran, " God overturns them,    7. Which commandeth the sun, and
and they do not know it;" i. e. he  itriseth not. Schultens supposes that
does it without their suspecting any  all this is a description of the deluge
such thing.  Comp. Ps. xxxv. 8. -when  the  mountains were  re"Let destruction come upon him at moved, when the fountains of the
unawares," or, as it is in the Heb. deep were broken up, and when the
and in the margin, which he knoweth  sun was obscured and seemed not to
not of. Tindal renders this, " He  rise. Others have supposed thatitretranslatethe the mountaynes or ever  fers to the fact that the sun is darkened
they be aware."  IT Which overturn-  by clouds and tempests, and appears
eth them  in his anger. As if he  not to rise and shine upon the earth.
were enraged. There could scarcely  Others suppose that the allusion is to
be any more terrific exhibition of the  an eclipse; and others, that it is to
wrath of God than the sudden and  the power of God, and means that
tremendous violence of an earth-  the rising of the sun depends on
quake.                              him, and that if he should choose to
6. Which shaketh the earth out of give  the command, the heavenly
her place. This evidently refers to  bodies would rise and give light no
violent convulsions of nature, as if more. It seems probable that the
the earth were to be taken away. meaning is, that God has power to do
Objects on the earth's surface become  this; that the rising of the sun dedisplaced, and convulsion seems to  pends on him; and that he could deseize the world. The LXX render  lay it, or prevent it, at his pleasure.
this, "who shaketh that which is  His power over the sun was shown
under the heavens from its founda-  in the time of Joshua, when, at his
tions"-i.x   psAIlvo. The change in  command, it stood still; but it is not
the Hebrew would be very slight to  necessary to suppose that there is
authorize this rendering. IT Aind the  any reference to this fact here. The
pillars thereof tremble. In this place  whole meaning of the language is
the earth is represented as sustained  met by the supposition that it refers
like a building by pillars or columns. to the power of God, and affirms
Whether this is a mere poetic repre-  what he could do, or if it refer to any
senitation, or whether it describes the  fact that had been observed, that the.
aotual belief of the speaker in regard  allusion is to the darkening -,X tile
to the structure of the earth, it is not sun by an eclipse or a terpest. No
easy to determine. I am inclined to  argument can be derfeed, therefore,
think it is the former, because in  from the expressicpn, in regard to thp
another place where he is speaking  age of the bhy:. YT And sealetA
of the earth, he presents his views in  the s -a rs-.'Lhe word seal  Up
-  in the




CHAPTER IX.                               ll11
8 Which alone spreadeth out    9 Which " maketh  Alrcturtls,
the a heavens, and treadeth b up- Orion, and Pleiades, and the
on the  waves of the sea;            chambers of the south;
a Ps. 104. 2, 3. Is.40.22.28.   b Aat. 14 25.
1 heights.              c Am. 5.8.    2.Ash, Cesil, and Cimah
Scriptures (rtm) is used with con-  not possible to be done, was a man
siderable latitude of signification. It walking on the water." Burder. Dr.
is employed in the sense of shutting,  Good, and some others, render this,
closing, making fast-as when any  " on the mountains."  But the more
thing was sealed, it was shut up or correct rendering is given in the
made fast. The Hebrews often used  common version. The Hebrew word
a seal where we would use a lock, rendered " waves" (,'1)  indeed
and depended on the protection de-  properly  means  a height, a lofty
rived from the belief that one would  place, a mountain; but the com-.
not break open that which was seal-  parison of waves with a mountain, i:5
ed, where we are obliged to rely on  common in all languages. So wt
the security of the lock against force. speak of waves' mountain-high,' or
If there  were honor and honesty  as high as mountains.  So Virgil1
among men everywhere, a seal would   Eneid i. 105:
oe as secure as a lock —as in a virine as secure as a lock-as in a vir-   Insequitur cumulo prwruptus aqua mons.
tuous community a sealed letter is as
secure as a merchant's iron "safe."  Similar to this, is the expression
To seal up the stars, means so to shut occurring  in  Homer, m.tetlaTza Aot
them up in the heavens, as to prevent  oFo'otv; and so Apoilonius, i..321their shtining; to hide them from the  &c.s &'ao.  The LXX  render it,
view. They are concealed, hidden,  "who walketh upon the sea as upon
made close-as the contents of a let- a pavement."
ter, a package, or a room are by a    9. Which maketh Rrcturus.  This
seal, indicating that no one is to exa- verse, with others of the same demine them, and concealing them  scription in the book of Job, is of
fiom the view. So God hides from  especial importance, as they furnish
our view the stars by the interposition  an illustration of the views which
of clouds.                          prevailed among the patriarchs on
8. Which alone spreadeth out the  the subject of astronomy.  There are
heavens. As an expanse, or a cur-  frequent references to the sciences in
tain.  See Notes on Isa. xl. 22. this book (see the Introduction), and
T[ And treadeth upon the waves of the  there is no source of illustration of
sea.  Marg. Heig'hts.  So it is in  the views which prevailed in the
the Hebrew.  It means the high  earliest times in -regard to the state
waves; that is, he walks  upon  of the sciences, so copious as can be
the waves of the ocean when lifted  found in this poem. The thoughts
up by a storm. This is spoken of of men were early turned  to the
here as a proof of the greatness of science of astronomy. Not only were
God; and the meaning of all is, that they led to this by the beauty of the
he is seen  in the  storm, in the  heavens, and  by  the instinctive
heaving ocean, when the heavens  promptings of the human mind to
are black with tempest, and when  know something about them, but the
the earth is convulsed. It may be  attention of the Chaldeans and of the
added here, that the Lord Jesus  other Oriental nations was early
walked amidst the howling winds on  drawn to them by the fact that they
the lake, and thus gave evidence that  were shepherds, and that they passed
he was God. Matth. xiv. 25. " The  much of their time in the open air at
Egyptian hieroglyphic for what was  night, watching their flocks. Having




142                              JOBB.
nothing else to do, and being much  that is, those who pertain  to the
awake, they would naturally con- bier."  Untersuchungen  aber  den
trive to relieve the tediousness of the  Ursprung und  die Bedeutung  der
night by watching the movements of Sternnamen, S. 419.  Comp. ch.
the stars; and they early gave em-  xxxviii. 32:   " Canst thou  guide
ployment to their talents, by en-  Arcturuswith his sons?"  Schultens
deavoring to ascertain the influence  regdrds the word V,  as synonymous
whiGh the stars exerted over the
fates of men, and to their imagina-  with the Arabic.. night-vigil,
tion, by dividing the heavens into
portions, having  a fancied  resern-  from       to go about by night, and
bianee  to certain animals, and by
blanI   e to certain aninauls, and by  supposes this constellation to be so
giving   them   appropriate   names,  called, because it always revolves
Hence arose the arrangement of the  around  the pole, and never sets.
stars  into  constellations, and  the  The situation and figure of this connames which they still bear.  The  stellation  are well known.  It is
Hebrew  word  rendered.?cturums,  seen at all times in the northern part
is ~2,  ash.  The LXX  render it,  of the heavens, perpetually revolving
IIFlctSc(tthe  Pleiades.   Jerome, around the North Star, and two of
3rcturuam.   The  HIebrew   word  its principal stars point to the North
usually means a. moth, Job iv. 19, Star always.  Its resemblance to a
xiii. 2S, xxvii. 18. It also denotes  bear, is quite fanciful-as it might be
the  splendid  constellation  in  the  imagined as well to resemble any
Northern hemisphere, which we call  other object.  The design of this
Ursa Major, the Great Bear, Arcturus,  fancy was merely to assist the meor the Wain.  Comp. Niebuhr, Des.  mory. The only thing which seems
of Arabia, p. 114. The word 6 Vto have suggested it was its slight
does not literally mean a bear, but is  resemblance to an animal, followed
made by aphaeresis fromn the Arabic  by its young. Thus the stars, now
Cu~T~,   nas,~ by tlhe  excision  of the  known as the'tail,' might have been,  a, by the excision of the  supposed to resemble the cubs of a
initial n-as is common in Arabic.  bear following their dam. The comSee Bochart, Hieroz. P. II. Lib. I.  parison of the constellation to a bier,
c. xvi. p. 113, 114. The word in  and the movement to a funeral proArabic means a bier, and is the name  cession, with the sons or datughters
given to tile constellation which we  of the deceased following on in the
denominate Ursa Major —' because,"  mourning train, is much more poetical
says Bochart, " the fbur stars, which  and beautiful. This constellation is so
are a square, are regarded as a bier,  conspicuous, that it has been an object
on which a dead body is borne. The  of interest in all ages, and has been
three following (the tail of the bear)  one of the groups of stars most atare the daughters or sons which at-  tentively observed by navigators, as
tend the funeral as mourners." This  a guide in sailing.  The reason was,
name is often given to this constella-  probably, that as it constantly retion in Arabic.  The Arabic nanie  volved around the  North Pole, it
is El-na'sch, the bier.  "' The ex-  could always be seen in clear weather,
pression,"  says Ideler,  " denotes  and thus the direction in which they
particularly the bier on which tile  were sailing, could always be told. It
dead are borne, and taken in this  has had a great variety of names.
sense, each of the two biers [in the  The name Ursa Major, or the Great
Ursa  Major and  Ursa  Minor] is  Bear, is that which  is commonly
accompanied  by  three  mourning-  given to it.  It is a remarkable fact,
women. The biers and the mourning-  also, that while this name was given
women together, are called Bendt-  to it in the East, a tribe of the Amenza'sch, literally, dauzhters of the bier; rican Indians-the Iroquois, also gave




CHAPTER IX.                                 143
the same name of the Great Bear to it.  Orion, which  the Orientals call a
This is remarkable, because, so far as  giant.  " They appear to have conknown, the) had no communication  ceived of this constellation under the
with  each other, and because the  figure of an impious giant bound upon
name is perfectly arbitrary.  Is this  the  sky."  Gesenius.  Hence  the
an evidence that the natives of our  expression, Job xxxviii. 31, "Canst
country derived  their origin from   thou  loose the bands of Orion?"
some of the nations of the East?  According to the Eastern tradition,
In some parts of England the con-  this giant was Nimrod, the founder
stellation is called "Charles' Wain,"  of Babylon, afterwards translated  to
or Wagon, from  its fancied resem-  the skies.  See Notes on Isa. xiii. 10,
blance to a wagon, drawn by three  where it is rendered constellation.
horses in a. line.  Others call it the  Virgil speaks of it as the Stormy OriPlough.   The  whole  number  of  on
visible stars in this constellation is  Cum subito assurgens fluctu nimbosus Orion.
eighty-seven, of which one is of the                             AE.N. i. 535.
first, three of the second, seven of the  And again:
third, and about twice as many of the  Dum Pelago desevit hyems, et aquosus Orion.
fourth magnitude. The constellations                             EN.. iv. 52.
of Ursa-Major and Ursa Minor were  In another description of Orion by
represented by the ancients, under  Virgil, it is represented as armed with
the image of a wagon drawn by a  gold, or surrounded by a yellow light:
team of horses.  This is alluded to
by the Greek poet, Aratus, in an ad-  Arcturum, pluviasque Hyades, geminosquc
dress to the Athenians                      Trienes,
dress to the Athenians:                Armatumque auro circumspicit Oriona.
The one called Helix, soon as day retires                  -,ErE. iii. 516, 517
Observed with ease lights up his radiant fires;  According to the fancy of the anThe other smaller and with feebler beams,
In a less circle drives Iezs lazy teams;  cients, Orion was a mighty hunter,
But more adapted for the sailor's guide,  the attendant of Diana, who having
Whene'er by night he tempts the briny tide.   offered violence to her was stung to
Among the Egyptians these two con-  death by a scorpion which she had
stellations are represented by the fig-  provided for that purpose.  After his
ures of bears, instead of wagons.  death he was translated to heaven,
Whence the Hebrew name is derived  and made a constellation.  Others
is not quite certain; but if it be from   say that he was the son of Neptune
the Arabic, it probably means the  and Queen Euryale, a famous Amasame-a bier.  There seems no rea-  zonian huntress; and possessing the
son to doubt, however, that the Ursa  disposition of his mother, he became
Major is intended; and that the idea  the greatest hunter in the world, and
here is, that the greatness of God is  made a boast that there was no anishown by his having made this beau-  mal on earth that he could not subtiful constellation.  IT Orion.  The  due.  To punish this vanity, it is said
Vulgate renders this Orion, the LXX,  that a scorpion sprang out of the
"Eoaretov, Hesperus-i. e. the evening  earth and bit his foot, so that he died,
star, Venus.  The word into,  lesil,  but that at the request of Diana lihe
is from 5    kdsi,to be fat or fleshy'* wwas placed among the stars, and dito be strong, lusty, firm; and then to  rctly opposite  to the  scorpion that
be dull, sluggish, stupid-as fat per-  caused his death.  On the names
sons  usually are.  Hence the word  given to this constellation in Arabic,
sons usually are. Hence the word
means a fool.  Ps. xlix. IL   and the origin of the name Orion
u., means a fool.  Ps. xix. 11.,among the Greeks, see Ideler, Unter
Prov. i. 32, x. 1. It is used here,  fiber den Urs. u. die Bedeut. der
however, to denote a constellation,  Stern. s. 212-227, 331-336.  The
and by most interpreters it is sup-  name El-dscebbc&r, the giant, or hero,
posed  to denote  the constellation I is that which is commonly given to




s~44                            JOB.
it in Arabic. The constellation Orion  eye, wvhichl is computed to be 2,200,
is usually mentioned by the ancients  000,000,000,000,000, or two trillions,
as connected with storms, and hence  two hundred thousand billions times
is called nimbosus Orion by Virgil, larger than the sun! Dr. Dick, Chr.
and tristis Orion by Horace. The  Keepsake for 1840, p. 184. If, then,
reason of this was, that its rising usu-  Job, with his limited views of astronally occurred at those seasons of the  omy, saw  in this constellation an
year when  storms prevailed, and  impressive proof of the greatness of
hence it was supposed to be their  the Almighty, how much more subcause-as we connect the rising of lime should be our views of God! We
the dog-star with the idea of intense  see this constellation not merely as a
heat.  The situation of Orion is on  beautiful object in the sky-a collecthe equator, midway between the  tion of bright and beautiful gemspoles of the heavens. It comes to  but we see it as so vast as to surpass
the meridian about the 23d of Janu-  our comprehension. and behold in it
ary. The whole number of visible  a single nebula, or speck-not quite
stars in it is seventy-eight, of which  visible to the naked eye-that mocks
two are of the first magnitude, four of all our powers of conception!  It
the second, three of the third, and  may be added, that by the aid of a
fifteen of the fourth. It is regarded  telescope about two thousand stars
as the most beautiful of the constella-  have been seen in this constellation.
tions, and when it is on the meridian  i Aind Pleiades.  The seven stars.
there is then above the horizon the  The Hebrew word is          Ikimd,, a
most magnificent view of the celestial    r cluster. The name is given
bodies that the firmament exhibits. to the cluster of stars in the neck of
On the celestial maps it is represent-  the constellation Taurus, of which
ed by the figure of a man in the atti-  seven are the principal. Six or sevtude of assaulting the Bull, with a  en may be usually seen if the eye is
sword in his belt, a huge club in his  directed towards it; but if the eye be
right hand, and a lion-skin in the left turned carelessly  aside while  the
to serve him for a shield.  The prin-  attention is fixed on the group, many
cipal stars are four, in the form of a  more may be seen.  For,'it is a
long square or parallelogram, inter-  very remarkable fact," says Sir John
sected by the "' Three Stars " in the  Herschell, "that the centre of the
middle called';"The Ell and the  visual organ is by far less sensible
Yard."  The two upper ones are  to feeble impressionsof light than the
represented one on each shoulder, exterior portion of the retina."   st
and of the two lower ones one is in  p. 398.  Telescopes show  fifty or
the left foot, and the other on the  sixty large stars there crowded togeright knee. The position of the con-  ther into a small space. Rheita afstellation may be seen by any one by  firms that be counted two hundred
remarking that the "Three Stars"  stars in this small cluster. In regard
in the belt are those which point to  to the Pleiades, Ideler makes the folthe Pleiades or seven stars on the one  lowing remarks. " These stars were
side, and to the dog-star on the other. by the ancients sometimes denoted
This constellation is mentioned by  by the singular, nltseg, Pleias, and
Homer, as it is indeed by most of the  sometimes by the plural, HIEtc'&s
classic writers:                    (in metrical composition, ll;tiS'sc)Y),
lXi7'adJa O','Ybas-re, T6 rOe os5o'pi(ovos. Pleiades.  They are mentioned by
IL. r.   Homer, Ili. o. 486, Od. E. 272, and by
It may furnish an illustration of the  Hesiod,'EQy. 383, 615.  Hesiod
vastness of the starry heavens to re- mentions the cluster as the daughter
mark. that in the sword of the con- of.Atlas —'Al)aryeJvq.  The  name
stellation Orion  there is a ne7bula..tlantides, which  so often  occurs
which is almost visible to the paked  among the Romans, signifies the same




- CHIAPTER  IX.                         145
thing.  Their mytnological names  poets Sadi, Hafiz, and others, always
are Alcyone, Merope, Celaeno, Elec-  mention these stars as a beautiful rotra, Sterope or Asterope, Taygate, sette, with one brilliant. Sadi, in
and Maia. There is some uncertainty  thedescription of a beautiful garden,
among the ancient writers whence  says,'The ground was strewed with
the name Pleiades is derived. Among  pieces of enamel, and bands of Pleimost etymologists, the name has re- ades appeared to hang on the branchspect to navigation, and the deriva-  es of the trees.' Hafiz says,'The
tion is from CC.7b r0 ro  rliv-because  heavens bear up thy poems-the
the time of navigation commenced  pearly rosette of the Pleiades as the
with the rising of the Pleiades in the  seal of immortality.' Beigel, who
first part of May, and ended with  has translated these poets, adds,'In
their setting in the first part of No-  this genuine Oriental spirit must we
vember.  But perhaps the name is  understand the words of Job, " Canst
derived simply from  rrL.o;, 7rbToq, thou bind the brilliant rosettes of the
full, so that it merely denotes a con-  Pleiades?" that is, Who can say that
densed assemblage of stars, which  f he has placed this collection of brilManilius, iv. 523, expresses by glo- liants as a rosette in the sky?' " Ide~merabile sidus. Aratus, v. 257, says  ler, Untersuchungen 0 den Urs. u.
that the Pleiades were called brra'- die Bedeut. der Sfernnamen, S 143rnoJot-thlose which walked in seven  147. If And the chambers of the south.
paths, although but six stars can be  lWhat is the exact idea to be attached
seen. In asimilar senseOvid,speak-  to this expression, it is not easy to
ing of the Pleiades, says,          say. Probably it means the remote
Quma septem dici, sex tamen esse solent.  regions of the south, or the part of
FAST. iv. [70.  the heavens which is not visible to
HIipparchus, on the contrary, affirms  the inhabitants of the northern hemithat in a clear night, when there is  sphere. The word rendered chamno moon, seven stars can be seen. bers means in the Scriptures a private
The difference of these views is easily  apartment of a dwelling; a part that
explained.  The group consists of is separated from the rest by a cumone star of the third magnitude, three  tain; a harem, &c.  Hence it may
of the fifth, two of the sixth, and  mean the abodes of the stars in the
many smaller stars.  It requires a  south-comparing the heavens with
very keen vision to be able to dis- an immense tent, and regarding it as
tinguish in the group more than six  divided  into  separate  apartments.
stars. Since, therefore, among the  It may mean here the stars which are
ancients, it was commonly believed  hidden, as it were, in the recesses of
that there were no more than six, the southern hemisphere, like the
and yet among them, as with us, the  private apartments of a house, which
name the seven stars was given to  allwerenot allowed to enter.  There
them, the opinion arose that one star  are some intimations in the book of
of the seven had been lost. Some  Job that the true structure of the earth
supposed that it had been smitten by  was not unknown at that remote pelightning, others that it had united  riod of the world (comp. Notes, ch.
itself to the middle star in the tail of xxvi. 7); and if so, then this may.
the Ursa Major, and others gave to  refer to the constellations in the south
the belief a mythic signification, as is  which are invisible to an inhabitant
mentioned by Ovid in the place above  of the northern hemisphere.  There
eferred to. The Romans called the  is no impropriety, at any rate, in sup}Pleiades Vergilice, because they arose  posing that those who had travelled
in the spring. The Arabians called  into the south had brought reports of
these stars El-thoreja-meaning abun- stars and constellations seen there
dant, copious, and answering to the  which are invisible to an inhabitant
Greek  rAz.d;, Pleias. The Asiatic I of northern Arabia.




C146                            JOB.
10 Which doeth great things  who can hinder t him? who B
past finding out; yea, and won- will say unto him, What does"
ders without number.                thou?
11 Lo, he goeth by me, and I    13 If God will not withdraw
see hinm not: he passeth on also, his anger, the 2 proud helpers do
but I perceive him not.             stoop under him.
12 Behold, he taketh  away, I turn him away? c. 11. 10.   a Da. 4. 35
2 helpers of pride, or; strengrth.
10. Wfhichl doethl great things. This  impossible for us to recoVer  i Tlhto
is almost the sentiment which had  will say unto him, aWhat doest thou?
been expressed  by Eliphaz.  See  A similar expression occurs in Dan.
Notes, ch. v. 9.  It was evidently a  iv. 35. The meaning is plain. God
proverb, and as such was used by  has a right to remove any thing
both Eliphaz and Job.               which  we  possess.  Our friends,
11. Lo, he goeth by me. That is, property, health, and lives, are his
he passes along-as in the silent gift, and he has a right to them all.
movements of the heavenly bodies.  When he takes them away, lie is but
~ I see the evidence of his existence. taking that which is his own, and
I can see that God must be there-  which has been lent to us for a little
moving along by me in the orbs of time, and which he has a right to renight and in the march of the con-  move when it seems good to him.
stell-ations, but I cannot see God him-  This truth Job fully admits, and in
self  He passes by, or rather he  the calm  contemplation of all his
passes over' me (e;)5 as in the ma-  losses and his sorrows, he acknowjestic movement of the heavenly  ledges that God had a right to do as
bodies over my head.' This is, I  lie had done. See Note, ch. i. 21.
think, the idea, and the image is ex-    13. If God will not withdraw his
ceedingly poetic and beautiful. The  ang'er.  That is, if he perseveres in
heavens are seen to move in silent inflicting punishment. He will not
grandeur.  The northern constella-  turn aside his displeasure  by any
tion  rolls around the  pole.  The  opposition or resistance made to him.
others move on  as a marshalled   f The prosed helpers.  Marg. Helparmy. Theygo in silent and solemn  ers of pride, or, strengffth. Jerome
order, and God must be there. But, renders this, "under whom  they
says Job, I cannot see him. I can feel  who bear up the world bow down "
that he must be there, and I look out The LXX, not less singularly, "' by
on the heavens to see him, but my eyes  him the whales [or monsters —xX*r/]
fail, and I cannot behold him. He  which are under heaven, are bowed
passes on, and I see him not. Who  down."  Codurcus renders it, " aids
has ever looked upon the heavens in  of pride," and understands by it all
the still night, and seen the silent the things on which proud men rely,
grandeur of such movements of the  as wealth, health, rank, talent. So
heavenly host, without some such  Dr. Good renders it, " the supports
feeling-some emotion of inexpressi-  of the proud."   The meaning is,
ble awe-as if he, if I may so express  probably, that all those things which
It, COULD ALMOST SEE GOD?          contribute to the support of pride, or
12. Behold, he taketh away.  Pro-  all those persons who are allied togeperty, friends, or life. It Who can  ther to maintain  the dominion ot
hinder him? Marg. Turn him away. pride on the earth, must sink under
Or, rather,' who shall cause him to  the wrath of God. Or it may reter
restore?' i. e. who can bring back  to those who sustain the pride of
what he takes away?  He is so  state  and  empire-the  men  who
mighty, that what hie removes, it is  stand around the thrones of monarchs,




CHAPTER~ IX.                            147
14 How much less shall I an-  righteous, yet would I not ano
swer him, and choose out my  swer, but a I would make suppli~
words to reason with him?          cation to my judge.
15 Whom,  though  I  were                      a c. 34. 31.
and who contribute, by their talent such, whatever may be our views to
and power, to uphold the pomp and  the contrary. This shows the extent
magnificence of courts.   On  the  of the confidence which Job had in
meaning of the word here rendered  God, and is an indication of true piety.
pride (Ir), see Notes on Isa. ~xx. 7  And it is founded in reason as well
14. Howo much less shall 1 nswer  as in piety.  Men often suppose that
hir. I, who am so feeble, how can  they are righteous, and yet they know
I contend with him?  If the most that God adjudges otherwise, and remighty objects in the universe are  gards them  as sinners.  Ie offers
under his control; if the constella-.  them pardon as sinners. He threattions are directed by himn; if the  ens to punish them as sinners. The
earth  is shaken, and  mountains  question is, whether they shall act on
moved  firom  their places, by his  their own feelings and judgment in
power, and if the men of most ex- the case, or on his?  Shall they adalted rank are prostrated by him, here obstinately to their views, and
how can I presume to conteid with  refuse to yield to God, or shall they
God?  This is the common view  act on the truth of his declarations?
which is given of the passage, and is  Now that Job vas right in his views
evidently that which our translators  of the case, may appear from  the
entertained   But I halve given in  following considerations.  (1.) God
the translation what appears to me  knows the heart.  He cannot be deto be a more literal version, and  ceived; we may be. In nothing are
to express a better sense-though,  we more liable to be deceived than in
] confess, the translation differs from  regard to our own character.  We
all tlh-at I have seen.  According  Ishould, therefore, distrust our own
to this, the sense is simply, that suchjudgment in this case, but we should
Wtas the veneration which Job t aid  never distrust God.  (2.) God is in
ror the character of God, that should finitely benevolent, and will not
he attempt to answer him, he would judge unkindly. He has no wish to
select his words with the utmost care  find us sinners; he will have no
and attention.                      pleasure in making us out to be trans15. Whom, though Iwere righteous. gressors. A  heart of infinite beneThat is, if I felt the utmost confi-  volece would prefer to find all meno
dence that I was righteous, yet, if holy,and would look on every favoraGod judged otherwise, and regarded  ble circumstance in the case with all
me as a sinner, 1 woiuld not reply to  the kindness which it would deserve.
him, but would make supplication to  No being would be so likely to make
him as a sinner. I would have so  a favorable decision in our case as
much confidence in him, and would  the infinitely benevolent God; none
feel that lie was so much better quali-  would so delight to find that we were
fled than I am to judge, and that I am  free from the charge of guilt.  (3.)
so liable to be deceived, that I would  God will act on his own views of
come to him as a sinner, if he judged  our character, and not on ours; and it
and declared me to be one, and would  is prudent and wise, therefore, for us
plead for pardon. The meaning is, to act on his views now. He will
that God is a much bette- judge of judge us in the last day according to
our character than we can possibly  his estimate of our character, and not
be, and that his regarding us as sin-  according to the estimate which we
ners is the highest proof that we are  may form.  (4.) At the same time,




14S                             JOB.
16 If I had called, and he had      18 He will not suffer me to
answered me, yet would I not take my breath, but filleth mne
believe that he had hearkened  with bitterness.
unto my voice.                        19 If I speak of strength, lo,
17 For he breaketh me with  he is strong: and if of judgment,
a tempest, and multiplieth my  who  shall set me  a time  to
wounds without cause.              plead?
we cannot but accord with his views  If it were a matter of law; if be
of our own character. Our reason  could come before him  as a judge,
and conscience tell us that we have  and maintain his cause there; if the
violated his laws, and that we have  case could be fairly adjudicated wheno claim to his mercy. No man can hber he deserved the calamities that
persuade himself that he is wholly  came upon him, he would be willing
righteous; and being conscious of to enter into such a trial. But where
guilt, though in the slighest degree, the matter was determined solely by
he should make supplication to his  will, and God acted as a sovereign,
Judge.                             doing as he pleased, and giving no
16. If I had called, and he had an-  account of his matters to any one,
swered me. It is remarked by Schul- then it would be useless to argue the
tens, that the expressions in these  cause. He would not know what to
verses are all taken from  courts of expect, or understand the principles
justice. If so, the meaning is, that on which an adjudication would be
even if Job should call the Almighty  made. It is true that God acts as a
to a judicial action, and he should  sovereign, but he does not act withrespond to him, and consent to sub- out reference to law. He dispenses
mit the great question about his inno-  his favors and his judgments as he
cence, and about the justice of the  pleases, but he violates none of the
divine dealings with him, to trial,yet rules of right. The error of Job was
that such was the distance between  the common error which men comGod and him, that he could not hope  mit, that if God acts as a sovereign,
successfully to contend with him in  he must of course act regardless of
the argument. He would, therefore, law, and that it is vain to plead with
prostrate himself in a suppliant man-  him or try to please him. But sovener, and implore his mercy and com- reignty is not necessarily inconsistent
passion-subumitting to him as having  with respect for law; and He who
all power, and as being a just and  presides with the most absolute power
righteous Sovereign. ~i Would I not over the universe, is He who is most
believe. I cannot believe that he  directed bythe ruleof right. In Him
would enter into my complaint. He  sovereignty and law coincide; and
deals with me in a manner so severe; to come to Him as a sovereign, is to
he acts towards me so much as a  come with the assurance that supreme
sovereign, that I have no reason to  rectitude will be done. I~.nd mulsuppose that he would not continue  tiplieth my wounds without cause.
to act towards me in the same way still. That is, without sufficient reason.
17. For he breaketh me.  He is This is in accordance with the views
overwhelming me with a tempest;  which Job had repeatedly expressed.
that is, with the storms of wrath. The main ground of his complaint
He shows me no mercy. The idea  was, that his sufferings were disproseems to be, that God acted towards portionate to his faults.
him not as a judge determining mat-   18. He will not suffer me to take
ters by rule of law, but as a sovereign  my breath.  See Notes on ch. vii. 19.
-determining them by his own will.   19. If I speak of strength, lo, lie is




CHAPTE:R IX,                            149
20 If I justify myself, mine  If I say, I am  perfect, it shall
own mouth shall condemn  me:  also prove me perverse.
strong.  There has been a consider-  why we should suffer. That reason
able variety in the interpretation of may be seen yet by us, but if not, we
this passage. The meaning seems to  should never doubt that it exists.'  i
be this.  It refers to a judicial con-  Who shall set me a time to plead?
test, and Job is speaking of the effect Noyes renders this, 5"Who shall
if he and God were to come to a trial, summon me to trial?"  Dr. Good,
and the cause were to be settled be.  6 Who should become a witness for
fore judges.  He is urging reasons  me?"  The sense is,'Who would
why lie would have no hope of suc-  summon witnesses for me? If it was
cess in such a case. He says, there-  a mere trial of strength, God is too
fore,' If the matter pertained only to  mighty for me; if it were a question
strength, or if it were to be determin- ofjustice, who would compel witnessed by strength, lo, he is more mighty  es to come on my side? Who could
than I am, and 1 could have no hope  make them willing to appear against
of success in such a controversy: and  God, and to bear testimony for me in
if the controversy was one of judg-  a controversy with the Almighty?'
ment, 1. e. of justice or right, I have    20. If I justify myself, mine own
no one to manage my cause-no one  mouth shall condemn me. That is,
that could cope with him in the plead- referring still to the form of a judicial
ings-no one who could equal him in  trial, if 1 should undertake to manage
setting forth my arguments, or pre- my own cause, I should lay myself
senting my side of the case. It would, open to condemnation even in my
therefore, be wholly an unequal con- argument on the subject, and should,
test, where I could have no hope of show that I was far from the pe._;icsuccess; and I am unwilling to en- tion which I had undertaker, to maingage in such a controversy or trial tain. Bypassionate ey,tmessions; by
with God. My interest, my duty, the language of ccinplaint and murand the necessity of the case, re- muring; by t Wtant of suitabie reverquire me to submit the case with-  ence; by Knowing mD  ignorance of
out argument, and I will not at- the i-nciples of tle divine govern.
tempt to plead with my Maker.' That t-.nt;  by arguments unsouind and
there was a want of right feelings,   based on false positions; or by conthis, must be apparent to all., Alure  trttdir.s;Ons and  selfreftations, I
was evidently the secre,  AItkif that 1Plould show  that my position was
God had dealt with ~j5r-, severelvy  untenable, and that God was right in
nthat he had gosn   Jeyond his'tdeserts  charging me with guilt. In some or
wan indliting  din on him, and that he  in all of these ways Job felt, probanot und r a necessity of submitting  bly, that in an argument before God
ot   much to justice and right as to  he would be self-condemned, and
mnere power and sovereignty.  But that even an attempt to justify himwho has not had something of this  self, or to prove that he was innocent,
feeling when deeply afflicted? And  would prove that he was guilty.
yet who, when lie has had it, has  And is it not always so?  Did aman
not felt that it was far from being  everyetundertaketorepelthecharges
what it should  be?  Our feeling  of guilt brought against him by his
should be,'we deserve all that we  Maker, and to prove that he was insuffer, and more than we have yet nocent, in which he did not himself
endured. God is a sovereign; but show the truth of what he was denyIHe is right. Though he afflicts us  ing?  Did not his false views of God
much, and others little, yet it is not and of his law; his passion, murmurbecause he is unjust, but because he  ing, and irreverence; his unwilling.
sees that there is some good reason  ness to admit the force of the palpable




150                               JOB.
21  Though I were perfect, yet  would I not know  my soul: I
considerations urged to prove that he  idea of asserting that he was perfect.
was guilty, demonstrate that he was  mtq t —perfect I!' or,'Iperfect.
at heart a sinner, and that he was  The thought is absurd! It can only
insubmissive and rebellious? The  prove that I am perverse to attempt
very attempt to enter into such an  to set up any such claim' Stuhlman
argument against God, shows that the  rendets thisu
heart is not right; and the manner
inr which such an argument is corm-  "However good I may-be, I must condemn
myself;
monlv  conducted demonstrates that However free from guilt, I must call myself
he who does it is sinful. ~ If I say      evil:"
I am perfect.  Should I attempt to  and explains it as meaning,'God
maintain such an argument, the very  can through the punishments which
attempt would prove that my heart is  he inflicts constrain me to confess,
perverse and evil.  It would do this  against the clear consciousness of my
because God had adjudged the con-  innocence, that I am guilty.'
trary, and  because such  an effort   21. Though I were perfect.  The
would show  an insubmissive and a  same mode of expression occurs here
proud heart. This passage shows that again.' I perfect!  I would not
Job did not regard himself as a man  know it, or recognize it.  If this were
absolutely free from  sin.  He was  my view, and God judged otherwise,
indeed said (ch. i. 1.) to be'perfect I would seem to be ignorant of it. I
and upright;' but this verse proves  would not mention it.' ~T Yet would
that that testimony in regard to him   I not know my soul. Or,'I could
was not inconsistent with his con-  not know my soul. If I should adsciousness of guilt.  See the Notes  vance such a claim, it must be from
on that verse. And is not the claim   my ignorance of myself.' Is not this
to absolute perfection in this world  true of all the claims to perfection
always a proof that the heart is per-  which have ever been set up by man?
verse? Does not the very setting up  Do they not demonstrate that he is igof such a claim in fact indicate a pride  norant of his own nature and characof heart, a self-satisfaction, and an  ter? So clear does this seem to me,
ignorance of the true state of the soul, that I have no doubt that Job expressed
which is full demonstration that the  more than three thousand years ago
heart is far from being perfect? God  what will be found true to the end of
adjudges man to be exceedingly sin-  time-that if a man advances the
ful; and if I do not mistake the mean-  claim to absolute perfection, it is coning of the Scriptures, this is his testi-  clutive proof that he does not know
mony of every human heart-totally  his own heart. A superficial view
until renewed-partially ever on-  of'ourselves, mingled with pi;deand
ward till death. If this be the account vanity, may lead us to think that -;ye
an the Scriptures, then the claim  to  are wholly free from sin. But who
absolute perfection is prima facie, if canl tell what he would be if placed in
not full proof, that the heart is in some  other circumstances?  Who knows
way perverse. It has come to a dif-  what latent depravity would be de
ferent conclusion from that of God. veloped if he were thrown into tempIt sets up an argument against him-  tations?  ~ I would despise my life.
and there can be no more certain  Dr. Good, I think, has well expressed
proof of a want of perfection than  the sense of this.  According to his
such an attempt.  There is in this  interpretation, it means that the claim
verse an energy in the original which  of perfection would be in fact disownis very feebly conveyed by our trans-  ing all the consciousness which he
lation. It is the language of strong  had of sinfulness; all the arguments
and decided indignation at the very  and conivictions pressed on him  by




CHAPTER IX.                             151
would despise my life.              denly, he will laugh at the trial
22 This is one thing, there- of the innocent.
fore I said it, He a destroyeth        24 The earth is given into the
the perfect and the wicked.         hand of the wicked: he covereth
23 If the scourge slay  sud-  the faces of the judges thereof;
a Eze. 21.3.            if not, where, and who is he?
his reason and conscience, that he  prove that they who are cut off are
waras a guilty man. Schultens, how-  peculiarly guilty, and long prosperity
ever, has given  an interpretation  is no evidence that a man is holy.
which slightly differs from this, and  Calamity, by fire and flood, on  a
one which Rosenmtller prefers.' Al-  steamboat, or in the pestilence, does
though I should be wholly conscious  not demonstrate the peculiar and emiof innocence, yet that clear conscious-  nent wickedness of those who suffer
ness could not sustain me against the  (comp. Luke xiii. 1-5), nor should
infinite splendor of the divine glory  those who escape from  such calamiand majesty; but I should be com-  ties infer that of necessity they are
pelled to appear ignorant of my own  the objects of the divine favor.
soul, and to reprobate, condemn, and    23. If the scourge slay suddenly.
despise my life passed with integrity  If calamity comes in a sudden and
and virtue.' This interpretation is  unexpected manner. Dr. Good, folin accordance with the connection, lowing Reiske, translates this, "if lihe
and may be sustained by the Hebrew. suddenly slay the oppressor," under22. This is onte thing, therefore I  standing the word scourge (Drj) as
said it. This may mean,'it is all meaning an oppressor, or one whom
the same thing. It maktes no differ-meanng an oppressor, or one whom
God employs as a scourge of nations.
once whether a man he righteous or But this is contrary to all the ancient
wicked. God treats them  substan-  versions.  The 
tially alike; he has one and the same  versions.  The  word  tal. means
rule on the subject. Nothing can be  properly a whip, a scourge (comp.
argued certainly about the character  Notes on ch. v. 21), and then calamof a man firom the divine dealings  ity or affliction sent by God upon
with him here.' This was the point men. Such is clearly the case here.
in dispute, this the position that Job  ~ He will laugh at the trial of the
maintained-that God did not deal innocent. That is, he seems to diswith men here in strict accordance  regard or to be pleased with their
with their character, but that the  trials. He does not interpose to resrighlteous and the wicked in this  cue them. He seems to look calmly
world were  afflicted  alike.  IT He  on, and suffers them  to be overdestroyeth the perfect and the wicked.  whelmed  with  others. This is a
He  makes no  distinction  among  poetic expression, and cannot mean
them. That Job was right in this  that God derides the trials of the
his main position there call be no  innocent, or mocks their sufferings.
doubt; and the wonder is, that his  It means that he seems to be inattenfriends did not all see it. But it tive to them; he suffers the righteous
required a long time in the course of and the wicked to be swept away
events, and much observation and  together as if he were regardless of
discussion, before  this  important character.
point was made clear. With our full   24. The earth is given into the hand
views of the state of retribution in  of the wicked. This is evidently
the future world, we can have no  designed as an illustration of the sendoubt on the subject. Heavy and  timent that Job was maintainingsudden judgments do not necessarily  that there was not a distribution of




25 Now  nmy days are  swifter than a post: they flee away, they
tevwards and puniishmetits it this life justice. Their lace I citivefted. They
according to character. In illustra- are kept in  concealment.   The
tion of this, he says that the wicked  wicked have the sway, and they are
are raised to places of trust and  doomed to shame, obscurity, and
power. They exercise a wide domin- dishonor. This interpretation arcolds
ion over the earth, and the world is with the tenor of the argiiment, and
under their control. Of the truth of may be sustained by the Hebrew,
this there can be no doubt. Rulers though I have not found:t in any of
have been, in general, eminent for the commentaries which I have conwickedness, and the affairs of nations suited. ~ If not, where, and who is
have thus far been almost always he?  If this is not a Just view, who
under the control of those who are is God'  What are his dealings?
strangers to God. At the present Where is he to be seen, and how is
time there is scarcely a pious man on  he to be known? Or, it may mean,
any throne in the world, and the'if it is not God who does these
rulers of even Christian nations are strange things, who is it that does
in general eminent for any thing  them?' Rosenmaller. But I prefer
rather than for personal religion. the former interpretation.' Tell me
~T He cover'eth the faces of the judgrs who and what God is, if this is not a
thereof. Tha' has been ccnsiderable  fair and just account of him.  These
variety in the exposition  of this things in fact are done, and if the
expression. Some suppose that it agency of God is not employed in
refers to the wicked, meaning that them, who is God? And where is
they cover the faces of the judges his agency seen?'
under them so that they connive at   25. jVow my days are swifter than
and tolerate crime. Others, that it a post. Than a courier, runner, or
means that God blinds the eyes of racer, Y7.  Vulg. cursore;  LXX,
wicked rulers, so that they connive  rYoop)qs   a racer. The word is not
at crime, and are partial and unjust uifrequently applied to the runners
in their decisions. Others, that it or couriers, that carried royal conmeans that God covers the faces of mandsin ancient times.  It is applied
the judges of the earth with shame  to the mounted couriers of the Perand confusion, that though lhe admits sians who carried the royal edicts to
them  to prosperity and honor for a the distant provinces, Est. iii. 13,15,
time, yet that he overwhelms them  xviii. 14, and to the body-guard and
at length with calamities and sor- royal messengers of Sanl and of David,
rows. Dr. Good supposes it to mean  1 Sam. xxii. 17, 2 Kings x. 25. The
that the earth is given over into the  common rate of travelling in the East
hands of INJUSTICE, and that this is exceedingly slow. The caravans
hoodwinks the faces of the judges. move little more than two miles an
The phrase properly means, to hood- hour. Couriers are however employed
wink, to blind, to conceal the face. who go either on dromedaries, on
It seems to me that the true sense is horses, or on foot, and who travel with
not expressed by either of the views great rapidity. Lady Montague says
above. The parallelism requires us that " after the defeat at Peterwarato understand  it as meaning that din, they [the couriers on dromedawhile the wvicked had dominion over ries] far outran the fleetest horses, and
the earth, the righteous were in  brought the first pews of the battle at
obscurity, or were not advanced to  Belgrade."  The messengers in Barhonor and power. The word "judg-  bary who carry despatches, it is said,
es," therefore, i think is to be under- will run one hundred and fifty miles
stood of  the righteous judges, of in twenty-four hours (Harmer's Obthose who are qualified to administer serva. ii. 200, ed. 1808), and it hag




CHAPTER IX.                               153
eee no good.                          complaint, I will leave off my
26 They are passed away as heaviness, and comfort myself;
the'swift  ships; as the  eagle       28 I am  afraid of all my sor.
that hasteth to the prey.            rows, I know that thou wilt not
27 If I say, I will forget my  hold me innocent.
1 ships of desire, or, ships of Ebeh.
been said that the messengers among  supposes that the reference is to vesthe A.merican savages would run an  sels that were made to go on the
hundred and  twenty miles in the  Euphrates or the  Tigris, and that
twenty-four hours.  In Egypt, it is a  were borne along with the rapid curcommon thing for an Arab on foot to  rent.  The supposition of an allusion
accompany a rider, and to keep up  to any boat or vessel under full sail,
with the horse when at full gallop,  will be in accordance with the lanand to do this for a long time without guage here, though the probability is,
apparent fatigue.  The meaning of that the reference is to the light vesJob here is, that his life was short, sels, made of reeds, that might be
and that his days were passing swift-  propelled with  so much fleetness.
ly away, not like the slow caravan,  Sails were frequently used, also, for
but like the most fleet messenger. such vessels.  IT.s the eagle that
Comp. Note ch. vii. 6. ~ They see  hasteth  to the prey.  A  striking
no good.  I am  not permitted to  emblem  of rapidity.  Few  things
enjoy happiness.  My life is a life of can be more rapid than the motion
misery.                              of the eagle, as he darts upon his
26. They are passed away as the  victim.
swift ships.  Marg. Ships of desire;    27. If I say, I will forget my comor ships of Ebeh. Heb:.,rv ns..     plaint.  If I resolve that I will leave
ug.    es oma  portantes.  off complaining, and will be more
cheerful, I find it all in vain. My
"Is there any track left by ships i    heerful, I find     it all in vain.  My.their passage?" The Chadee renfears and sorrows return, and all my
tders it as the Vulgate, "Ships bear  efforts to be cheerful are ineffectual.
df:rs it as the Vulgate, " Ships bearing good fruit;" that is, as such fruit    I will leaveoff myheaviness.  The
was perishable, haste was required in  word rendered " my heaviness" here
order to reach the place of destina- (-~) denotes literally my face; and
tion.  Our translators were evidently  the reference is to the sad and sorperplexed' by the word.1-X-ebeh,  rowfill countenance which he had.
as appears by their placing two differ- IS     I should lay that aside, and endeavor to be cheerful."  ~ Andcoment phrases in the margin.  " Ships                 The  word rendered
of desire," denotes the value or de- fort myself. The word rendered
sir-ableness of such ships; and the  comfort here (.5) in Arabic means
phrase, " Ships of Ebeh," denotes  to be bright, to shine forth; and it
their confession of ignorance as to  would here be better rendered by
the meaning of the word.  Gesenius  brighten up.  We have the same exexplains the word  to mean reed,  pression still when we say to one
bulrush, or papyrus-from an Arabic  who is sad and melancholy,' brightuse  of the  word, and  supposes  en up; be cheerful.' The meaning
that the reference is to the light ves- here is, that Job endeavored to apsets made of the  papyrus, which  pear pleasant and cheerful, but it was
wer3 used on the Nile.  See Notes  in vain. His sorrows pressed heavily
on ILa. xviii. 2. Such vessels would  on him, and weighed down his spirits
be distinguished for the ease with  in spite of himself, and made him sad.
which they might be rowed, and the    28. 1 am afraid of all my sorrows.
rapidity of their motion.  Chardin  My fears return. I dread the con.




154                              JOB.
29 If  I be wicked, why then          30 If   I I wash myself with
labor I in vain?                     snow water, and make my hands
za Je. 2. 22.           never so clean:
a  Je....2.
tinuance of my griefs, and cannot  him! It is needless to say that such
close my eye to them.  IT Thou wilt feelings evince no true submission.
not hold me innocent.  God will not    30. If I wash myself u;ith snow
remove my sorrows so as to furnish  water. If I should make myself as
the evidence  that I am  innocent. pure as possible, and should become.
My sufferings continue, and  with  in my view, perfectly holy.  Snow
them  continue all the evidence on  water, it seems, was regarded as pewhich my fiiends rely that I am a  culiarly pure. The whiteness of snow
guilty man. In such a state of things,  itself perhaps suggested the idea that
how can I be otherwvise than sad?  the water of melted snow was better
He was held to be guilty; he was  than other for purification.  Washsuffering in such a way as to afford  ing the hands formerly was an emthem  the proof that he was so, and  blem of cleansing from guilt. Hence
how could he be cheerful?           Pilate, when he gave up the Saviour
29. If I be wicked, why then labor I  to death, took water and washed his
in vain?  The word " if," here in-  hands before the multitude, and said
troduced by our translators, greatly  that he was innocent of his blood.
obscures the sense.  The meaning  Matth. xxvii. 24.  The expression
evidently is,'I am held to be guilty,  here used by Job, also is imitated by
and cannot answer to that charge.  the Psalmist, to denote his innoGod regards me as such, and if I  cence:
should attempt to meet him  on the  I will wash mine hands in innocency:
charge, it would be a vain attempt;  So will I compass thine altar, O Lord.
Ps. xxvi. 6.
and I must admit its truth. It woulds. xxvi. 8.
an  I mus  admit its trutIt w d  Verily I have cleansed my heart in vain,
be labor in vain to deny it against  And washed my hands in innocency.
one so mighty as he is.' This inter-                         Ps. lxxiii. 13.
pretation accords with the argument  So in Shakspeare, Richard III.:
in the whole chapter.  Job maintains  How fain, like Pilate, would Iwash my hands
that it would be in vain to contend  Of this most glievous, guilty murder done!
with God, and he gives up the argu-  ~.And snake my hands  never so
ment in despair.  It is quite evident,  clean. Or, rather, should I cleanse
however, that he does not do it so  my hands with lye, or alkali.  The
much because he is convinced him-'
self, as because he knows that God is  word    bor, means properly purity,
great, and that it would be useless to  cleanliness, pureness; and then it is
contend with him.  There is evi-  used to denote that which cleanses,
alkali, lye, or vegetable salt. The andently implied all along the feeling  cients made use of this, mingled with
that if he was able to cope with God  cients mad     of this, mingled with
in the argument, the-result would be  oil, instead of soap, for the purpose
different. As it is, he submits-not  of washing, and aso  in  smelting
because he is convinced, but because  metals,  to   make them  melt more
he is weak; not because he sees that  readily.  See Notes on Isa. i. 25.
God is right, but because he sees that  The Chaldee renders it accurately,
lie is poweful.  How much submis-  SN_.. —in  soap. I have no doubt
sion of this kind is there in the world that this is the sense, and that Job
-submission, not to right, but to  means to say, if he should make use
power; submission to God, not be-  of the purest water and of soap to
cause fhe is seen to be wise and good, cleanse himself, still he would be rebut because he is seen to be almighty,  garded as impure.  God would throw
and it is vain to attempt to oppose  him  at once into the ditch, and he




CHAPTER VIII.                               153
31 Yet shalt thou plunge me  am, that I should  answer him,
in  the  ditch, and  mine  own  and we should come together in
clothes shall' abhor me.            judgment.
32 For he is not a man, as I         33 Neither  is  there  2any
I make me to be abhorred.             2 one that should argue.
would be covered with moral filth  him with being a sinner.  Let no one
and defilement again in his sight.    trust to his own morality for salva31. Yet shalt thou plunge me in  tion-for soon it will all be seen to
the ditch.  God would treat me as  be insufficient, and the soul must apif he should throw me into the gutter, pear covered over with the consciousand as if I were wholly defiled and  ness of guilt at the awful bar of God.
polluted. The meaningis, God would  ~ And mine own clothes shall abhor
not admit the proofs which I should  me. Marg..Make me to be abhorred.
adduce of my innocence, but would  That is, they shall be filthy and offenoverwhelm  me with  the  demon-  sive-like one who has been rolled
strations of my guilt.  I doubt not in the mire.  God has power to make
that Job urged this with some degree  me seem defiled and loathsome, notof impatience, and with some im-  withstanding all my efforts to cleanse
proper feelings. iHe felt, evidently, myself.
that God was so great and powerful,   32. For he is not a man as 1 am.
that it was vain to contend with him. He is infinitely superior to me in
But it is true in a higher and more  majesty and power.  The idea is,
important sense  than he seems to  that the contest would be unequal,
have understood it. After all the  and that he might as well surrender
efforts which we can make to justify,  without bringing the matter to an
vindicate, or purify ourselves, it is in  issue.  It is evident that the disposithe power of God to overwhelm  us  tion of Job to yield, was rather bewith the consciousness of guilt.  He  cause he saw that God was superior
has access to the heart.  He can  inE power than because he saw that he
show us our past sins. He can recall  was right, and that he felt that if he
what we have forgotten, and over-  had ability to manage the cause as
whelm us with the remembrance of well as God could, the matter would
our deep depravity.  It is in vain, not be so much against him as it was
therefore, for any man to attempt to  then.  That there was no little imjustify himself before God. After propriety of feeling in this, no one
the most labored argument to prove  can doubt; but have we never had
his own innocence; after all the con-  feelings like this when we have been
fidence which he can repose in his  afflicted? Have we never submitted
own morality and his own righteous-  to God because we felt that he was
ness, still God can with infinite ease  Almighty, and that it was vain to
overwhelm him with the conscious-  contend with him, rather than beness of guilt.  How many men that cause he was seen to be right? True
were once relying on their own mo- submission is always accompanied
rality for their salvation, have been  with the belief that God is RIGHTbowed down with a consciousness of whether we can see him to be right
guilt in a revival of religion! How   or not.  11 And we should come tomany who  have been trusting to  gether injudgment. For trial, to have
their own righteousness have been  the case adjudicated.  That is, that
overwhelmed with deep and awfiul  we should meet face to face, and have
conviction, when  they have  been  the  cause  tried  before a superior
brought to lie on a bed of death! judge..JVoyes.
Let no man, therefore, rely on his   33. Neither is there any daysmom.
awn righteousness,when God accuses  Marg. One that should argue, or, urm




P1[         -                   JOB.'daysman   betwixt a us, that    34 Let him  take b his rod
might lay  his  hand  upon  us  away from  me, and let not his
both.                               fear terrify me;
1 or, umpire,  a Ps. 106.23.               b Ps. 39. 10.
pire. The word daysman in Eng- the matter in issue between him and
lish means'" an umpire or arbiter, a his Maker. He had no hope, theremediator."  JWebster. Why such a fore, in a cause where one of the
man is called a daysman I do not parties was to be the judge, and where
know. The Hebrew word rendered  that party was omnipotent; and he
daysmae (ns?'nj is from nt not tmust give up the cause in despair. It.... in,tis not with strict propriety that this
used in Kal, to be before, in front of; language is ever applied to the Lord
and then to appear, to be clear, or Jesus, the great Mediator between
manifest; and in Hiphil, to cause to  God and man. He is not an umpire
be manifest, to argue, prove, convince; to settle a dispute, in the sense in
and then to argue down, to confute, which Job understood it; he is not
reprove. See the word used in ch. an arbiter, to whom the cause in disvi. 25: " What doth your arguing  pute between man and his Maker is
reprove?"  It then means to make a to be referred; he is not a judge to
cause clear, to judge, determine, listen to the arguments of the respecdecide, as an arbiter, umpire, judge, tive parties, and to decide the conisa. xi. 3. Gen. xxxi. 37. Jerome  troversy. He is a mediator between
renders it, "Non est qui utrumque  us and God, to make it proper or
valeat arguere." The LXX, " if there  possible that God should be reconciled
were, or, O that there were a media- to the guilty, and to propose to man
tor (h taeoTqrS-), and a reprover (Ya; the terms of reconciliation; to plead
Y.yo'),and one to hear us both"(za; our cause before God, and to commu-caxortw;va'ereg'ootv aeporsoev).  The  nicate to us the favors which  he
word as used by Job does not mean  proposes to bestow on man.  ~ That
mediator, but arbiter, umpire, or might lay his hand upon us both. It
judge; one before whom  the cause  is not improbable that this may refer
might be tried, who could lay the  to some ancient ceremony in courts
hand of restraint on either party, who  where, for some cause, the umpire or
could confine the pleadings within  arbiter laid his hand on both the parproper bounds, who could preserve  ties. Or, it may mean merely that
the parties within the limits of order the umpire had the power of control
and propriety, and who had power to  over both the parties; that it was his
determine the question at issue. Job  office to restrain them  within proper
complains that there could be no  limits, to check any improper expressuch tribunal. He feels that God was sions, and to see that the argument
so great that the cause could be was fairly conducted on both sides.
referred to no other, and that he had  The meaning of the whole here is,
no prospect of success in the unequal that if there were such an umpire,
contest. It does not appear, there- Job would be willing to argue the
fore, that he desired a mediator, in  cause. As it was, it was a hopeless
the sense in which-we understand that thing, and he could do nothing more
word-one who shall come between  than to be silent. Tlhat there was
us and God, and manage our cause  irreverence in this language must be
before him, and be our advocate at his admitted; but it is language taken
bar. He rather says that there was from courts of law, and the substance
no one above God, or no umpire unin- of it is, that Job could not hope to
terested in the controversy, before  maintain his cause before one so
whom the cause could be argued, and  great and powerful as God.
who would be competent to decide    34. Let him  take his rod away




CHAPTER IX.                              157
35  Then would I speak, and  not fear him: but'it is not se
1 Iam not so with myself.   with me.
from me. Let him suspend my suf- any other interpreter, and certainly
ferings, and let us come together on  his exposition accords with the con
equal terms. His terror now is upon  nection. According to this the meanmne, and I can do nothing. I am  ing is,' I am not able thus to vindicate
oppressed, and broken down, and  myself in my present circumstances.
crushed under his hand, and I could  I am oppressed and crushed beneath
not hope to maintain my cause with  a load of calamities. But if these
any degree of success. If my suffer-  were removed, and if I had a fair
ings were lightened, and I could  opportunity of trial, then I could so
approach the question with the vigor state my cause as to make it appear
of health and the powerof reasoning  1 o be just.' In this whole chapter,
unweakened  by calamity, I could  there is evidently much insubmission
then do justice to the views which I  and improper feeling. Job submits
entertain. Now there would be ob- to power, not to truth and right. He
vious disparity, while one of the par-  sees and admits that God is able to
ties has crushed and enervated the  overwhelm  him, but he does not
other by the mere exercise of power.  seem disposed to admit that he is
35. Then would I speak, and not right in doing it. He supposes that
fear him. I should then be able to  if he had a fair and full opportunity
maintain my cause on equal terms, of trial, he could make his cause
and with equal advantages. ~ But good, and that it would be seen that
it is not so with me. Marg. I am not he did not deserve his heavy calamiso with myself. Noyes, "I am not ties. There is much of this kind of
so at heart."  Good, "h but not thus  submission to God even among good
could lin my present state."  Lite-  people. It is submission  because
rally,' for not thus I with myself.' they cannot help it, not because they
the Syriac renders it, " for neither  see the divine dealings to be right.
am I his adversary."  Very various  There is nothing cheerful or confidinterpretations have been given of ing about it. There is often a secret
this phrase. The Jews, with Aben  feeling in the heart that the sufferEzra, suppose it means,'for I am  ings are beyond the deserts, and that
not such as you suppose me to be. if the case could be fairly tried, the
You take me to be a guilty man; but dealings of God would be found to be
I am  innocent, and if I had a fair harsh and severe. Let us not blame
opportunity for trial, I could show  Job for his impatience and irreverent
that I am.'  Others suppose it to  language, until we have carefully
mean,' I am held to be guilty by the  examined our own hearts in the times
Most High, and am treated accord-  of trial like those which he endured.
ingly. But I am not so. I am con-  Let us not infer that he was worse
cious to myself that I am innocent.' than other men, until we are placed
It seems to me that Dr. Good has  in similar circumstances, and are able
come nearer the true sense than  to manifest better feelings than he did.




115                               JOB.
CHAPTER X.
M/fY  soul is'weary of my life;  wherefore 6 thou contendest with
I will leave my complaint  me.
upon myself; I will speak in the        3 Is it good unto thee that
bitterness of my soul.               thou shouldest oppress, that thou
2 I will say unto  God, Do  shouldest despise the'work oi
not a condemn  me; show  me  thine hands, and shine upon the
1 or, cut off while I live. a Ps. 143. 2. Ro. 8. 1. counsel of the wicked?
b La 5. 16,17.       2 labour.
1. My soul is weary of my li.   with which he was charged, or the
Comp. Notes on ch. vii. 16.  Tie  reason why he was condemned.
margin here is, Or, cut off  while I    3. Is it good unto thee that thou
live.  The meaning in the margin is  shouldest oppress.  The sense cfthis
in accordance with the interpretation  is, that it could not be with God a
of Schulte.ns.   The Chaldee also  matter of personal gratification to nrenders it in a similar way: * >:tK   flict pain wantonly.  There must be
h'~-mny   soul is cut o  -.i But la  a reason why he did it.  This was
~"-?1~ my soul is cut off   But lhe
clear to Job, and he was anxious,
more correct interpretation is that in  therefore, to know the reason why ho
our common version; and the sense  was treated in this manner.  Yet
is, that his soul, i. e. that lie himself there is evidently here not a little of
was disgusted with life. It was a
weary burden, and lie wised to  the spirit of conmplaining.  There is
weary burden, and hxe wished to die.
I X,ll leave mycan insinuation that God was afflictillng
~l 1 will leave my complaint upon my-  hi  byon  what he deserved.  See
self.  Noyes, " I will give myself up  yes..  Thestatof hisind appears
to complaiJt."  Dr. Good,'    I wi.ll ver. 7. The state of his rmijnd appears
to complaint.      * Dr. Good, "I will  have been this: he is conscious to
ehimself that he is a sincere friend of
thoughts."  The literal sense is,'I 
thoughts."  The li.eral seisO i5,'   God, and he is unwilling to believe
will leave conplaint upon myself;'  that God can wantonly inflict painthat is, I will give way to it; I will  and yet he las no other way of acnot restrain it. Comp. ch. vii. 11.
counting for it.  He is in a sort driv~ I wvill speah in the bitterness of my
soul.  Speak in the ivteii.ness of my  en to this painful conclusion-and he
soul. See Notes, ch. vii. 11.
asks with deep feeling, whether it can
2. I   lt say-'unto God, Do not con-  be so? Is there no other solution
demn mne.  Do not hrold  mne to be
dem   me.  Do not hold       to be  than this?  Is there no way of exwicked-%'.t~.r_. The sense is, plaiinlg the fact that he suffers so'Do not simply hold me to be wick-  much, than either the supposition
ed, and treat me as such, without  that lle is a hypocrite-which he feels
showing me the reasons why I am so  assured he is not; or that God took
regarded.' Thist was the ground of a wanton pleasure in inflicting pain
Job's complaint, that God by mere  -which  le was as little disposed
sovereignty and power held him  to  to believe, if lie could avoid it? Yet
be a wicked man, and that he did not  his mind rather verges to this latter
see the reasons why lie was so con-  belief, for he seetms more disposed to
sidered and treated.  He, now desired  believe that God was severe than
to know  in what he had offended,  that lie himself was a hypocrite and
and to be made acquainted with the  a wicked man.  Neither of these
cause of his sufferings.  The idea is, conclusions was necessary.  If he
that it was unjust to treat one as  had taken a mniddle ground, and had
guilty who had no opportunity of adverted to the fact that God might
knowing the natlrle of the offence  fflict his own chillren for their goond,




CHAPTER X.                                  159
4 Hast thou eyes of flesh? or  mine  iniquity, and  searchest c
X seest thou as man seeth?           after my sin?
5 Are thy days as the days of    7 1 Thou knowest d that I am
man? are  thy  years  as man's  not wicked; and there is none
days,                                 that can  deliver out of thine
6 That b thou inquirest after  hand.
t1 Sa. 16. 7.  b Jno. 2. 24. 25.  c Ps. 10. 15.   1 It is uposn thy knowlcdge. d Jno. 21. 17.
thle mystery would have been solved. was short-lived, fickle, blind; he was
L-oe could have retained the conscious-  incapable, from  the brevity of his
ness of his integrity, and at the same  existence, and from his imperfections,
time his confidence in God.  IT That of judging correctly of the character
thou shouldest despisethe work of thine  of others.  But it could not be so
hands. Marg. labor. That is, despise  with God.  IHe was eternal.  He
man, or treat him as if he were of no  knew the heart. He saw every thing
value.  The idea is, that it would be  as it was.  Why, then, Job asks with
natural for God to love his own work,  deep feeling, did he deal with him
and that his treatment of Job seemed  as if he were influenced by the meas if he regarded his own workman-  thods ofj.udgment which were insepaship-man-as of no value.'If And  rable from the condition of imperfect
shine, upon the counsel of the wicked. and dying man?
By giving them health and prosper-    6. That thou inquirest after mine
ity.                                  iniquity. Art thou governed by hu4. Hast thou eyes offiesh? Eyes like  man passions and prejudices, that
man.  Dost thou look upon man with  thou dost thus seem  to search out
the sane disposition to discern faults; every  little  obliquity  and  error?
the same uncharitableness and incli-  Job here evidently refers to the connation to construe every thing in the  duct of man in strictly marking filults,
severest manner possible, which cha-  and in being unwilling to forgive;
racterizes man? Possibly Job may  and he asks whether it is possible
have  reference here to the harsh  that God could be governed by such
judgment of his friends, and means to  feelings as these.
ask whether it could be possible for    7. Thlou knowest that I am  not
God to evince the same feelings in  wicked.  That is, that I am  not a
judging of him which they had done.  hypocrite, or an impenitent sinner.
5. Are thy days as the days of man 2  Job did  not claim  perfection (see
Does thy life pass on like that of Notes on ch. ix. 20), but he maintainman?  Dost thou expect soon to die,  ed through all this argument that lie
that thou dost pursue me in this man-  was not a wicked man, in the sense
net, searching out my sins, and af-  in which his fiiends regarded him as
flicting me as if there were no time  such, and for the truth of this he could
to lose?   The idea is, that God  boldly appeal to God.  The margin
seemed to press this matter as if he  is,' It is upon thy knowledge.' This
were soon to cease to exist, and as if is a literal translation of the Hebrew,
there were no time to spare in accom-  but the sense is well expressed in
plishing it.  His strokes were unin-  the text.  The meaning of the verse
termitted, as if it were necessary  is,'Why dost thou thus afflict me,
that the work should be done soon,  when thou knowest that I am  not
and as if no respite could be given  wicked? Why am I treated as if I
for a full and fair development of the  were the worst of men?  Why is
real character of the sufferer.  The'occasion thus furnished for my firiends
whole passage (ver. 4-7) expresses  to construct an argument as if I were
the settled conviction of Job that a man of singular depravity?'  f
God could not resemble man.  Man I There is none that can deliv7e, out of




160                               JOB.
8 Thine  hands'have  made  round about; yet thou dost de.
me, and fashioned me together  stroy me.
1 took pains about me.
thine hand. I have no power to release  interpretation.   He maintains (De
myself. Job felt that God had al-  Defectibus hodiernis Ling. Hebr. pp.
mighty power; and he seems to have  142, 144, 151), that the Arabic word
felt that his sufferings were rather
the simple exertion of power, than   A., atzaba, denotes'the body
the exercise of justice.  It was this  united  and  bound  in  a beautifl
that laid the foundation for his cor- form by nerves and tendons;' and
plaint..                  ~~~~form  by nerves and tendons;' and
plaint.
8p. Thne handshave made me. Job  that the idea here is, that God had so
constructed the human frame.  The
proceeds now  to state that he had                              )  means
been made by God, and that he had  Hebrew word here used (
shown great skill and  pains in his  properly to work, form, fisshion.  The
properly to work, lorm, fatshion. The
formation.  He argues that it would  primary idea, according to Gesenius,
seem like caprice to take such pains, is, that of cutting both wood and
foratin.  ie rgus tat t wuldis, that of cutting, both wood and
anid to exercise such amnazing wisdom
and to exercise such amaziea  wisdom   stone, and hence to cut or carve with
a view to   the forming of an image.
and care in forming him, and then, on ah viewb tloa the fringa of lanbiage
a sudden, and without cause, dash 
his own work to pieces.  Who makes  pain, travail, grief; perhaps from the
a beautiful vase only to be destroyed   labor of cutting or carving a stone or
a block of wood.  Hence it means, in
only  to break it to pieces?  Who  Piel, to form or fashion, with the idea
builds a spleudid edifice only to pull of labor or toil; and the sense here is
bit down? a eVho plantse a rare and p undoubtedly, that God had elaborated
prcou? fow    onlyt  have td  the bodies of men with care and skill,
precious   flower only to have the
pleasure of plucking it up? The state-  like that bestowed on a carved image
ment in ver. 8-12, is not only beauti- or statue. The margin expresses the
ful and forcible as an argument, but  idea not badly-took poins about me.
is peculiarly interesting and valuable,.8ndfashionedme. Made me. The
~ere.dahioere mean sMplyde mae.Th
as it may be presumed to embody the  Herew here  eans sply  to mae.
views in the patriarchal age about  ~ Together round about.  2~'~  1.
the formation and the laws of the  Vulg. totum in circuitu.  Sept. sinhuman  frame.   No inconsiderable  ply,"made me." Dr. Good, "i'oulded
part of the value of the book of Job,  rne compacton allsides."  The word
as was remarked in the Introduction,   ~__~ rendered "together," has the
arises firom the incidental notices of notion of oneness, or union. It may
the sciences as they prevailed at the  refer to the oneness of the man —the
time when it was composed.  If it is  malking of one firom  the apparently
the oldest book in the world, it is an  discordant materials, and the compact
invaluable record on these points,  form in which tdie body, though comThe expression, "thine hands have  posed of bones, and  sinews, and
made me," is in the margin,'took  blood-vessels, is constructed.   A
paine about me.' Dr. Good renders  similar idea is expressed by Lucreit, "have wrought me;"  Noyes,  tius, as quoted by Schultens  Lib.
"completely fashioned me;" Rosen-  iii. 358:
miller explains it to mean, "have                Qui ccatu, conjugioque
formed me with the highest diligence  Corporis atque animm consistimus uniter apti
and care."   Schultens renders it,  IT Yet thou dost destroy me. NotwithManu. tuon nervis colligarunt-" thy  standing I am  thus made, yet tlhou
hands have bound me with nerves  art taking down my frame, as if it
or sinews;" and appeals to the use  were of no consequence, and formed
of the Arabic as authority for this  with no care.




CHAPTER X.                                  161
9 Remember, I beseech thee,  out as milk, and curdled me like
that thou  hast made me as the  cheese?
clay; a and wilt thou bring me            11 Thou  b hast clothed  me
into (lust lagain?                    with  skin  and  flesh, and  hast
10 Hlast thou not poured me' tenced  mie with bones and sina Je. 18. 6. Ro. 9. 21. b Ps. 139.13. 1 hedgred.  ews.
9. Remember,, I beseech thee, that  form of milk; but even in the adult
thou hast made me as the clay. There  it must be  reduced to somle such
is evident allIusion here to the creation  form, whatever be the substance lihe
of' lanl, and to the fict that he was  feed upon, by the conjoint action of
moulded from  the dust of thle earth  the stomach andc other chlylifictive
— a fact wlhich would be preserved  organs, before it can become the basis
by tradition. See Gen ii. 7. The fact  of alnimal nutriment.  It then circuthat God lhad nmoulded the human'form  lates through the system, and either
as the potter inoulds the clay, is one  continues fluid as mlika in its simple
t..at is often referred to in tile Scrip-  state, or is rendered solid as milli is
tures. Comp. Romn ix. 20, 21. The oh-  in its caseus or cheese-state, accordjcet of Job in this is, probably, to re-  ing to the nature of the organ wllich
call tle fact that God, out of clay, had  it supplies with its vital current."
formed the noble structure, man, and  True as this is, however, as a matter
to ask whetler it was his intention to  of physiology, now well understood,
reduce that structure again  to its  a doubt may arise whether Job was
former worthless condition-to  de-  acquainted with the method tlhus destroy its beauty, and to efface the  scribed, in which man is sustained.
remrnembrance of his workmanship? I The idea of Job is, that God was the
Was it becoming God thus to blot out  author of the human firame, and that
every memorial of lis own power and  that firame was so formed as to evince
skill in moulding the human fiame?  his wonderful and incomprehensible
10. I-fast thouz not pozured me out as  wisdom. A consultation of the works
silk? t    The whole image in this  on physiology, which  explain  the
verse and the following, is designed  facts about the formnation  and the
to furnish an illustration of the origin  growth of the human body, will show
and growth of the  human firlae.  that there are few thlings which mlore
The Note of Dr. Good may be tran-  strikingly evince the wisdom of God
scribed, as furnishing an illustration  than the formation  of the human
of what may have possibly been the  fiame, alike at its origin, and in every
meaning of' Job.  " The whole of stage of its development. It is asubthe  simile  is  highly correct and  ject, however, which  cannot, with
beautiful, and has not been neglected  propriety, be pursued in a work of
by the  best poets of Greece and  this kind.
Rome.  From  the well-tempered or    11. Thou hast clothed?7.e with skin
mingled milk of the chyle, every in-  and flesh.  This refers, undoubtedly,
dividual atom  of every individual  to the formation of man in his fcetal
organ in the human fi'amenc, the most  existence, and is designed to denote
compact and consolidated, as well as  that the whole organization of the
the soft and pliable, is perpetually  human frame, was to be traced to
supplied and renewed, through the  God.  Grotius remarks that this is
imnedi um of a systein of lacteals or  the order in  which the infant is
zmilk-vessels, as thley are usually called  formed-that the skin appears first,
in anatomy, firom  the nature of this  then the flesh, then tile harder parts
comnion chyle oe  milk wllich they 1 of the firame.  On this subject, the
circulate.  Into the delicate stomach  reader may consult Dunglison's Phyof the infant it is introduced in the  siology, vol. ii. p. 340, seq. IT findhast




1622                             JOB.
1.2 Thou hast granted me life  hid in thine heart: I know that
Mnd favor, and thy visitation hath  this is with thee.
preserved my spirit.                    14 If I sin, then thou markest
13 And these things hast thou  me, and thou wilt not acquit me
fenced me. Marg. Hedgred. Literally, providence. ~T I know that this is
Hast covered me. The sense is plain. with thee. That all this is a part of
God had formed him as he was, and  thy purpose.  It has its origin in
to him he owed his life, and all that thee, and is according to thy counsel.
he had. Job asks with the deepest This is the language of piety, recoginterest whether God would  take  nizing the great truth that all things
down a frame formed in this manner, are in accordance with the purposes of
arid reduce it again to dust?  Would  God, or that his plans embrace all
it not be more for his honor to pre-  events-a doctrine which Job most
serve it still-at least to tilhe comm-on  assuredly held.
lirnit of human life?                   14. If I sin.  The object of this
12. Thy visitation hatth pr'eserved  verse and the following is, evidently,
my spirit.  Thly constant care; tlhy  to say that le was wholly perplexed.
watchfuill providence; thy superin-  He did not know how to act.  He
tendence.   The  word  rendered  could not understand the reason of'
visitation (''rtQ)  means properly  the divine  dealings, and  he was
the mustering of an army, the care  wholly unable to explain them, and
that is manifested in looking after  hence he did riot know how to act in
those who are enlisted; and then de- a proper manner.  It is expressive of
notes care, vigilance, providence, cus-  a state of mind where the individual
tody, watch.  The idea is, that God  2wishes to think and feel right, but
had watched over him and preserved  where he finds so much to perplex
himn, and thlat to his constant vigilance  him, that he does not know what to
he owed the preservation of his life. do. Job was sure that his friends
13.  lnd these things hast thou hid  were not right in the position which
in thine heart. This may either refer  they maintained-that lie was a sinto the arrangements by which God  ner of enormous character, and that
had made him, or to the calamities  his sufferings were proof of this, and
which he had brought upon him. yet he did not know how to answer
Most expositors sulppose that the latter  their arguments.  He desired to have
is intended.  Such is the opinion of confidence in God, and yet lie knew
RosenmLlier, Good, Noyes,  and  not how  to reconcile his dealings
Scott. According to this the idea is, with his sense of right.  IIe felt that
that God had purposed in his heart to  he was a friend of God, and I-e did
tring these  calamities upon him. not know why lie should visit one
They were a part of his counsel and  who had. this consciousness in this
design.  To hide in the heart, or to  distressing and painful manner. His
lay up in the heart, is a phrase ex- mind was perplexed, vacillating, empressive of a secret purpose. I see  barrassed, and lie did not know what
no reason to confine it, however, to  to do or say. The truth in this whole
the calamities which Job had expe- argument was, that he was more
rienced. It may refer to all the plans  often rightthan his friends butthat he,
and doings of the Most High, to  in common with them, had embraced
which Job had just referred.  X.l his  some principles which he was coinacts in the creation arid preservation  pelled to adrnit to be true, or which
of man, were a part of his secret  he could not demonstrate to be f'alse,
counsel.  He had formed the plan in  which gave them greatly the advanhis heart, and was now executing it tage in the argument, and which they
in the various dispensations of his 1 pressed upon him  now  with over



CHAPTER X.                              163S
from mine iniquity.                 full of confusion; therefore see
15 If I be wicked, woe' unto  thou mine affliction:
me; and if I be righteous, yet    16 For it increaseth.  Thou
will I not lift up my head.  I am  huntest me as a fierce lion; b and
a Is. 6. 5.                   b La. 3. 10. Hos. 13. 7, 8.
whelming force. IT Then thou mark-  expression of the  hatred of God
est mne. Dost carefully observe every  against sin? Who has not felt humfault.  Why he did this, Job could not bled that he must die, as the most
see. The same difficulty he express- vile of the race must die, and that
ed in chb. vii. 17-19. See the Notes  hIs body must become tile "'prey of
oun that place.  ~ datd wi!tnot acquit corruption " and'"the banquet of
me. Wilt not pardon me. Job did  worms," as a demonstration of guilt?
not understand why God would not Such humiliation Job experienced.
do this. It was exceedingly perplex-  He was treated as if he were the
ing to him that God held him to be  vilest of sinners. He endured from
guilty, and would not pardon him if God suffelings such as they endure.
lie had sinned. The same perplexity  He was so regarded by his friends.
he expressed in ch. vii. 21.  See  He felt humbled and mortified that
Notes on that verse.                he was brought into this situation,
15. If I be wicked, woe unto me. and was ashamed that he could not
The meaning of this- in this con- meet the arguments of his friends.
nection is,'1 am full of perplexity  ~ I am full of confusion. Shame,
and sorrow. Whether I am wicked  ignominy, distress, and perplexity.
or righteous, I find  no comfort. Oni every side there was embarrass
lWVhatever is my character, my eftirts ment, and he knew not what to do.
to be happy are unavailing, and my  His friends regarded him as vile, and
mind is full of anguish. Wo follows  he could not but admit that he was so
if I have been guilty of sin; and if I  treated by God. IT Therefore, see thou
am  not a sinful iman, I am equally  mine affliction. The word rendered
incapable of enjoyment. In every  here "see" ('Y) in the impera-.
way I am doomed to wretchedness.'
1T dnd if I be righteous, yet will I not tive, Rosenmniler, Gesenius, and
lift up my head. That is, with con-  others suppose should be regarded as
fidence andcheerfulness. Themean- in the infinitive absolute, the finite
ing is, that though he was conscious  verb being  understood;'seeing I
that he was not a hypocrite, yet he  see my affliction, that is, I certainly
did not know  what to do. God  see it. So the Claldee and the Syriac
treated him  as if he were wicked, render it, and this agrees better with
and his friends regarded him as such, the connection of the passage.' I see
and he was overwhelmed with the  the dept of my afliction. I cannot
perplexities of his situation.  He  hideitfiommyself  I see,and tust
could not lift up his head with confi-  admit, that God treats me as if I were
dence, though he was certain that he  a sinner, and I am greatly perplexed
was not a sinner in the sense in and embarrassed by that fact. My
which they charged him with being  mind is in confusion, and I know not
such; and yet since he was treated by what to say.
God in a manner so similar to the    15. For it increaseth. Our translamode in which the wicked are treat- tors understand this as meaning that
ed, he felt ashamed and confounded. the calamities of Job, so far from
W.ho has not felt the same thing? becoming less, were constantly inWho has not experienced a sense of creasing, and thus augmenting his
shame and  mortification  at being  perplexity and embarrassment.  But
sick, -  a proof of guilt, and an  a somewhat different explanation is




164                             JOB.
again thou shewest thyself mar-  nesses against me, and increasest
vellous upon me.                    thine  indignation   upon   me;
17 Thou renewest thy' wit-  changes and war are against me.
1 that is, plagues.
given  to it by many interpreters.  newing against me myexamination,"
Tile  word rendered   increaseth "   ilr Ir`aao- /i ov. Rabbi Lev;isupposes
)means properly to lift up, to  that the plague of the leprosy is
lift up one's self, to rise; and Gese-  intended.  But the true meaning
nius supposes that it refers here to the  seems to be, that God sent upon him
head, and that the meaning is,'if it calamities which were regarded by
lift up itself(sc. my head), thou hunt-  his friends asproofs or witnesses that
est me as a lion.' It cannot be denied  he was wicked, the public and solthat the notion  of pride, elation, emn attestation of God, as they suphaughtir'ss, is usually  connected  posed, to the truth that he was emiwith the use of the word, but it is  nently a bad man. New  proos of
not necessary -here to depart from the  this kind were constantly occurring
common interpretation, meaning that in his augmenting and protracted sorthe increase of his affliction greatly  rows, and he could not answer the
augmented his perplexity. Jerome,  arguments which were brought from
however, renders it, " and on account themI b his friends. I Changes and
of pride, thou dost seize me as a li-  wa are against me. Or rather, are
oness."  The idea is,' my affliction, with me, rD. There were with him
as it'were, exalts itself, or, becomes  such reverses of condition as laid the
more and more prominent.' This is  foundation for time argument which
a better interpretation than to refer  they had urged with so much pertiit to the raising up of his head.  nacity and force that he was punished
TI Thou huntest me as a fierce lion.  by God. The word rendered changes
On the meaning of the word here  (nlt7*) means properly changes,
rendered " fierce lion' (, sha-  or exchanges, and is applied to garhhdl), see Notes on ch. iv. 10. The  ments, 2 Kings v.5. xxii. 23.. It may
sense here is, that Godl hunted or fol-  be used  also  of soldiers keeping
lowed him  as a fieor e lion pursued  watch until they are relieved by a
his prey. IT 2nd again thou showest succeeding guard. See Note on ch.
thyself marvellous. Or rather,'thou  xiv. 14. Here it is not improbably
turnest, and art we nderful towards  employed in the sense of a succession
me.' The meaning, is, that he did  of attacks made on him. One sucnot at once spring upon his prey and  ceeds another, as if platoon after plathen leave it, but he came back as if toon, to use the modern terms, o
it had not been put to death when first phalanx after phalanx, should come
seized, as if a lion should come back  up against him. As soon as one had
and torture his victim  again. The  discharged its arrows, another sucmeaning of the phrase, "showest  ceeded in its place; or as soon as one
thyself marvellous " is, that the deal-  became exhausted, it was followed
ings of God towards him were won-  by a fresh recruit.  All this Job could
derful.  They were wholly incom-  not endure.  The succession wearied
prehensible. He had no means of him and he could not bear it. Dr.
finding out the reasons of his doings.  Good supposes that the word refers
On the word here used, conp. Notes  to the skirmishes by which a battle is
on Isa. ix. 6..        usually introduced, in  which two
17. Thou reneaeest tihy witnesses  armies attempt to gall each other beagainstme. Marg. "thatis,plagues."  fore they are engaged. But the true
The Hebrew is, thy witnesses-9j~.]. idea, as it seems to me, is, that afflicSo the Vulgate.  The LXX is,," re-  tions succeeded each other as soldiers




CHAPTER X.                                     165
18 Wherefore then  hast thou   thouch I had not been   I should
brougoht  nie  forth  out of  the  have been carried from  the womb
womb?   Oh a that I had  given   to the grave.
up  the ghost, and  no eye  had             20 Are not my  days  few? b
seen me!                                cease  then, and  let me  alone,
19  I  should   have  been   as  that I may take comfort a little,
a c. 3. 11.  b Ps. 39. 5. 13.         2 1 Before I go wlhence I shall
on a watch, or in a battle, relieve  " That undiscovered country, from  whose
bourne
each other.  When one  set is ex-  No tavellerreturns."
hausted on duty, it is succeeded by  IT To the  land  of darkness.  This
another.  Or, whlen  in  battle  one
passage is important as furnishing  an
company hias discharged its weapons,
company has discharged iti s s Weon,    illustration of wlat was early underor is exusted,   it is succeeded by  stood about the regions of the dead.
those who are brought fresh into the            essential idea  ee is that it was
wa.     <5  *The essential idea here is, that it was
field.  The word rendered   "war ".                 I
a land of darkness, of total and abso(ZC:) properly means an- army or a  lute night.  This idea Job presents
host. See Note ch. vii. 1.  Here it  in  a great variety  of forms  and
means that a whole host had rushed   phrases.  He  amplifies it, and uses
upon him.  Not only had  he been  apparently all the epithets which he
galled by the succession, the relief-  can command to represent the utter
guard  of calamities,  tIre  attacks  and  entire darkness of the  place
which had followed each other from   The place referred to is not the grave,
an advanced  guard, or fiom  scouts   but the region beyond, the abode of
sent out to skirmnish, but the owhole  departed  spirits, the  Hades of the
army was upon hilm.  A whole host  ancients; and the idea here is, that it
of ualamities came rushing upon him  is a place where not a clear ray of
alone, and lie could not endure them.  light ever shines.  That this was a
18.  WTherefore  then  hast  thou  common opinion of the ancients in
bIrought me forth.  See Notes on ch.  regard  to  the  world  of departed
iii. 11.                                 spirits, is well known.  Virgil thus
19. Ishoeld harve bees carried Ofrom   speaks of those gloomy regions:
the womb to the grave.  See Notes on
ch. iii 16.                              Dii, quibus imperium est animaruin, umbreque
silentes;                   [lati,
20. Are not my days few?  My  Et Chaos, et Phlegethon, loca nocte silentia
life is'short, and hastens to a close.  Sit mihi fas audita loqui; sit l urnine vestro
L et not tlen my afflictions be con-  Pandere res alta tetra et caligine mersas.
Ibant obscuri sola sub nocte per umbram,
tinted to the last moment of life, but  Perque domos Diti'i vacuas, et inania regna.
let thine hand be removed, that I may  Quale per incerta Lumnm sub luce maligna
enjoy some rest before I go hence to  Et iter in sylvis; ubi calinm condulit unibra
Jupiter, et rebus nox abstulit atia colorem.
return no more.  This is an address                en. vi. W59, seq.
to' God, and the meaningl is, that as
to God, and the meanin  is, that as  A  similar view  of Hades was held
life was necessarily so short, lie asked
to be permitted to enjoy some comfort  by the Greeks. Thus Theognis, 1007:
before he should go to the land  of'Q2  pJKae sct/aftiov re Kasi  tNios, 0erti
darkness and of death.  Comp. Note              areipos
on ch. vii. 21.  A  somewhat similar  "AOXv, EiSt aov as)/a plXav Kar7/37.
expression occurs in Ps. xxxix. 13:    There is nowhere to he found, howO spare me, that I may recover strength,  ever, a description which for intensity
Before I go hence, and be no more,       and emphasis of expression surpasses
21. Before I go whence Ishall not  this of Job.  IT Shadozo  of death. See
return.  To the grave, to the land of  this phrase explained in the Note on
~hades, to                               ch. iii. 5.




166                                 JOB.
not return, even to the land a of darkness itself; and of the shaa
darkness  and  the  b shadow  of  dow of death, without any order,
death;                                   and where the light is as dark
22  A   land  of  darkness, as  ness.
a s. 88. 1                              b Ps. 23. 4.
22.. land of darkness. The word  Ovid uses similar language in speakhere used (tr-)  is different from   ing of chaos: "Unus chaos, rudis
that rendered darindigestaque moles."  ~1 dsnd where
tphrevious ver ~l~nse. ( T: is~ t he ( )  the light is as darkness.  This is a
previous verse. That is the common
Wvurd to denote, darkness; this -  very striking and graphic expression.
dente darkness  this seldom   It means that there is no pure and
occurs.  It is derived from'Y, to  clear liglt.  Even all the light that
fly; and then to cover as with wings;  shines there is dark, sombre, gloomy
and hence the noun means that which  -like the little light of a total eclipse,
is shaded  or dark.  Amos iv. 13.  which seems to be darkness itself,
Comp. Job xi. 17. Isa. viii. 22, ix. 1.  and whic  only serves to render the
~8 ss darkness itself.   This is still  darkness more distressing.  Compare
another word  (I-[ ) though in our  Milton:
coutmmon  vlersion  but eore term  *is' A dungeon horrible on all sides round,
used.  We have iiot the means in    As one great furnace flamed, yet fi'om those
our languiage of marking different            flames
degeesofo uityo it the acra-  A ht; but rather darkness visible
de~grees of obscurity  wjith the accuria-    Served only to discover s glts of woe."
cy with which the Hebrews did it.                                PAn. LOST, I.
Tile word here used (;5[) denotes a  The Hebrew  here literally is,' And
thick darkness —sucLh as exists when
it shines fortlh (r~_) as darkness;'
the sun is set —firon o S, to go down, 
to set.  It is poetic, and is used to  i. e the very sining of the light
denote intense and deep darkness.  there, if there is any, is like darkSee ch. iii. 6.  IT And of the shadow   ness   Such was the view of Job of
of death.  I would prefer reading         e abodesof the dead-even of the
this as connected with the previous  pious dead.  No wonder  e shrank
word —' the dee[p darkness of the sha-  back from  it, and  wished  to live.
dow  of death.'  The Hebrew  will  Such is the prospect of the grave to
bear this, and indeed it is the obvious man, till Christianity comes and reconstruction.  1[ lWithout any order.  veals a brighter world beond the
The word rendered ograve-a world that is all light. That
The  ord  rendered o  ( darkness is now scattered.  A  clear
is in the plural.  It is from'I, obso-  light shines even around the grave,
lete, to place in a row  or order, to  and beyond there is a world where
arrange.  The meaning is, that every  all is light, and where " there is no
thing was mingled together as in cha-  night," and where all is one bright
os, and all was confusion.  Milton  eternal day.  Rev. xxi. 23, xxii. 5.
has used similar language:              O had Job been fiavored with these
-"a vast immeasurable abyss."      views of heaven, he would not have
da vwast imefsurable awid."    thus feared to die
-'I'dark, wasteful, wild."




CHAPTER XI                                         167
CHAPTER XI.
ANALYSIS OF THE CHAPTER.'This chapter contains the first speech of Zophar. In regard to th's person, see Note on ch. iH.
11. It is generally agl eed that he has less ability, gentleness, and refinement than either of the
other speakers. The Editor of the Pictorial Bible says, " Zophar seems inferior even to Bildad
in discernment, temper, and charitable consideration."  Jahn says,' His first address is characterized by rusticity, his second adds but little to the first, and in the third dialogue he has no
reply to make." Hales says, " He, without any reserve, taxes Job openly with loquacity,
arrogance, and iniquity, and as justly punished for his sins; and exhorts him to repentance as
the only means of recovering his prosperity." Analy. vol. ii. p 70. Rosenmiiller characterizes
him as ceter is immodestior et inthuz.nanrior. I do not see the evidence, however, unless it be in
the commencement of his discourse, that he is more rude and severe than Eliphaz or Bildad.
Like them, he takes it for granted that Job had sinned, and assures him that if he would return
to God, lie should have prosperity and happiness again. This is the current strain of all their
speeches; and in this they all agree. All are severe in their remarks, and it may be admitted
that Zophai is much less argumentative than Eliphaz, and that his speeches are in fact little
more than a repetition of what his friends had before said.
The speech in this chapter properly comprises three parts.
I. He accuses Job of garrulity, of arrogance, and of impiety, in maintaining his own innocence
in the circumstances in which lie then was. The griound of this was that Job maintained his
innocence, and held that he was pure in the sight of God, vs. 1-4.
II. He says that lie wishes that God would speak to Job and acquaint him with his estimate
of what he was. He affirnms that God exacted of him less than his iniquity deserved; and then
goes into a sublime description of God, as vast, and as unfathomable in his counsels and plans.
He declares not only that God is great, but that he knows the heart of man, and knows exactly
what hie deserves. Man, he says. however, would arraign the divine counsels and plans, though
he was born like a wild ass's colt. Zophar does not attempt to explain the equity of the divine
dealings, but he dwells on the greatness and the sovereignty of God, and on the duty of man to
submit with humility, vs. 5-12.
I1I. He assures Joi that if he would repent and turn to God, he should be prospered again  He
would forget his misery: his age would be clear as noonday; he would lie down in safety, and
would again become an honored and respected man. If lie persevered in his wickedness, however, he must expect to be destroyed, for that was the lot of all the wicked, vs. 13-20.
It cannot be denied that there was much that was unkind in this speech, and much that Job
would feel keenly. To assrume that a man is wicked; that lie is a hypocrite and abandoned by
God, and then to exhort him as if it were so, and as if it did not admit a moment's debate or
excite a doubt in the mind of the speaker, is a mode of address that will find its way to the
heart of any man  Job felt it, as who would not? Yet this was the error of a1l the friends of
Job, and in a particular manner that of Zophar. To sit and hear this was one of the severe trials
of that much afflicted patriarch, and if lie answered occasionally with severity and sarcasm we
must remember what human nature is, and think of the severity of the provocation before wo
severely censure him.
THEN  answered Zophar the  words be answered? and should
Naamathite, and said,                  a man' full of talk be justified?
2  Should not the multitude of                  a Pr. 10.19.           1 of lips
2. Should not the multitude of words  the Orientals a much greater virtue
be answered?   As if all that Job had   than with us, and that it was regardsaid had been  mere words; or as if  ed  as one of the proofs of wisdom.
he was remarkable for mere garrulity.  The wise man with them  was he who
T Adnd should a man full of talk be  sat down  at the feet of age, and dejustified?   Marg. as in Heb. of lips.  sired  to  learn; who  carefully  colThe phrase is evidently a Hebraism,  lected  the maxims of former times;
to denote a great talker-a  man of  who diligently observed the course of
mere lips, or empty sound.  Zophar  events; and  who  deliberated  with
asks whether such  a man could be  care on what others had to say. Thus
justified  or vindicated.  It will be  Solomon  says, " In the multitude of
recollected that taciturnity was with   words there wanteth not sin: but he




i68                             JOB.
3 Should thy'lies make men          4 For a thou hast said, My
hold their peace? and when thou  doctrine is pure, and I am clean
mockest, shall no  man  make  in thine eyes.
thee ashamed?                          1 or, devices.  a c. 6. 30. 10. 7.
that refraineth  his lips is wise."  combinations as a preposition, alone,
Prov. x. 19. So James (i. 19), 1"let separate, besides. Then  the noun
every man be swift to hear, slow to  means empty talk, vain boasting; and
speak."  It was supposed that a man  then it may denote lies or falsehood.
who said much would say some fool-  The leading idea is that of separation
ish or improper things, and hence it or of remoteness from any thing, as
was regarded as a proof of prudence  from prudence, wisdom, propriety, or
to be distinguished for silence. In  truth. It is a general term, like our
Oriental countries, and it may be  word bad, which I presume has been
added also, in all countries that we  derived friom this Hebrew word'r:
regard as uncivilized, it is unusual                             -
and disrespectful to be hasty in offer- -badh, or from the Arabic, bad
ing counsel, to be forward to speak,                     it is rendered
or to be confident and bold in opinion.  In  the plural (2.Jr) it is rendered
See Notes on ch. xxxii. 6, 7. It was  liars in Isa. xliv. 25. Jer. 1. 36; lies
in Job xi. 3. Isa. xvi. 6. Jer. xlviii.
for reasons such as these that Zophar  in
maintained that a man who was full  30; and parts in Job xli. 12. It is also
of talk could not be justified in it; that often rendered staves, Ex. xxvii. 6,
there was presumptive proof that he  xxv. 14, 15, 28, et sap. al.  That it
was not a safe man, or a man who  may mean "lies" here I admit, but it
could be vindicated in all that lie said.' also mean talk tht is aside from
3. Should thy lies. Marg. devices. propriety, and may refer here to a
Rosenmtiller renders this, C"should  kind of discourse that was destitute
men  bear thy boastings with  si-  of propriety, empty, vain talk.  IT
lence?"  Dr. Good, "before thee   nd when thou mockest. That is,
lence?"  Dr. Good, "bbefore thee  c shalt thou be permitted to use the
would mankind keep silence?" Vulg.'shalt thou be permitted to use the
tibi soli tacebunt homines   "Shall  language of reproach and of com
men be silent before thee alone?" plaint, and no one attempt to make
The LXX render the whole passage,  thee sensible of its impropriety?' The
" he ewho speaketh much should also  complaints and arguments of Job lie
hear in turn; else the fine speaker  epesented as in fact mockih g God.
~ Shall no man make thee ashamed?
(0;).a).o;) thinketh himself just. —
()co) thinketh  himself just.-  Shall no one show thee the impropiie
Blessed be the short-lived offspring
of' womzan. Be not profuse of words, ty of it, and bring thy mind to a sense
of shame for what it has done? This
for there is no one that judges against  of shame for what t has done?
thee, and do not say that I am pure  was what Zopharnow proposed to d 
in works and blameless before him.".    y doctrine ispure. The LXX
EHow this was made out of the He-  instead of the word doctrine here
brew, or what is its exact sense, I am  read deeds, VtgyoL-; the Syriac, " thou
unable to say. There can be no  sayest I have acted justly.' But the
doubt, I think, that our present  word here used (M_>) means properly
translation  is altogether too harsh, fair speech, or taking  arguments,
and that Zophar by no means de-  that by which one is taken or captisigns to charge Job with littering  vated, from rp  to take. Then it
lies. The Hebrew word commonly  means doctrine, or instruction, Prov.
used for lies, is wholly different from  i. 5, ix. 9. Here it means the views
that which is used here. The word  which Job had expressed. Dr. Good
here ('I) denotes properly separa-  supposes that it means conduct, a
tion; then a part; and in various  word which would suit the connec



CHAPTER XI.                               169
5 But  oh  that God  would  they are double to that which is!
speak, and open his lips against  Know, therefore, that God exactthee;                                 eth of thee less a than thine ini6 And  that he would  show   quity deserveth.
thee the secrets of wisdom, that                   a Ezr.9.13.
tion, but the Hebrew is not used in  The word ~?~, double, is from
this sense.  1FsndIam clean inthine   M  tofold, to double; and means a
eyes.  In the eyes of God, or in his  doubling (Job x]i. 5); and then two
sight. This was a false charge. Job
sight.  This was a false charge. Job  folds, or double folds, and the sense
had never maintained that he was per-  here is, that the wisdom of God is
fect (comp. Notes on ch. ix. 20); he  double-fold; that is, complicated, inhad only maintained that he was not  explicable, or manifold. It is not
such a sinner as his friends maintained  spread out and plain, but is infoldthat he was, a hypocrite, and a man  ed, so that it requires to be unrolled
eminent for auilt.   His want of to beunderstood.  The wordrenderabsolute perfection he was ever ready      that which is'          means
to admit and mourn over.              ed'that which is'      -     means
5. But oh, that God would speak.  properly a setting upright, uprightHeb. "and truly, who will give that ness-from  i1Zt.  Hence it means
God should speak." It is the expres-  help, deliverance, Job vi. 13; pursion of an earnest wish that God  pose, undertaking, Notes on  Job
would address him, and bring him to  v. 12; and then counsel, wisdom,
a proper sense of his ill-desert.  The  understanding, Job xii. 16. Isa. xxviii,
meaning is, that if God should speak  29. It means here, I suppose, undertohimbhewould bynomeansfind him-  standing; and the idea is, that the
self so holy as le now claimed to be.  wisdom of God is' double of under6..nd that he would show  thee  standing;' that is, it is so infolded, so
the secrets of wisdom.  The hidden  complex, that it greatly surpasses our
things thatpertain to wisdom. The re-  comprehension. What we see is a
ference here is to the wisdom of God  small part of it; and the' secrets' ol
himself. The sense is this,' you.now   his wisdom-the parts of his wisdom
think yourself pure and holy. You  which are not unfolded, are far above
have confidence in your own wisdom   our grasp.  His wisdom is like a vast
and integrity. But this apprehension  roll or volume, only the first and a
is based on a short-sighted view of very small part of which is unrolled
God, and on ignorance of him. If so that we can read it.  But who can
he would speak and show  you his  look into that that remains unopenwisdom; if he would express his  ed, and penetrate between the invosense of what purity is, you would at luticns, so as to perceive and read it
once see how  far you have come  all? It is but little that is now unfrom perfection, and would be over-  rolled of the mighty volune —the
whelmed with a sense of your com-  remainder will be unfolded as years
parative vileness and sin.' If That  and ages shall pass on, and the entire
they are double to that which is!  unfolding of the book will be reNoyes renders this, "his wisdom   served for eternity.  ~T Know, therewhich is unsearchable."  Dr. Good, fore, that God exacteth of thee less
strangely enough, "for they are in- than thine iniquity deserveth. The
tricacies to iniquity."  The expres-  word here rendered'exacteth' (
sion, as it stands in our common version, is not very intelligible; and in-  more properly means toforget-fronm
deed it is difficult to attach any idea id:' It also means to loan on usury.
to it.  Of the words used  in the  or to borrow; but the sense here is
Hebrew, the sense is not difficult. rather that of forgetting. It is not




170                             JOB.
7 Canst thou by searching "    8 it is'as high as heaven;
find out God? canst thou find  what canst thou do? deeper than
out the Almighty unto perfec-  hell; what canst thou know?
tion?                              als. 40.28. Ro. 11. 33. 1 the heightsofheaven.
used in the sense of exacting. The  the earth by boring or digging-as
true meaning is,' know, therefore, for metals.  Then it means to search
that for thee God hath caused to be  with diligence and care.  Here it
forgotten  a part of thy iniquity.' means that by the utmost attention in
That is, he has treated you as if he  examining  the  works of God, it
had caused a part of your sins to be  would be impossible for man to find
out of mind, or as if they were not out the Almighty to perfection. All
remembered   Instead  of treating  the investigations which have been
you, as you complain, with severity,  made of God, have fallen short of
he has by no means inflicted on you  the object; and at the present time it
the calamities which you deserve. is as true as it was in the days of Job,
The ground of this unfeeling asser-  that we cannot, by searching, find him
tion is the abstract proposition that out.  Of much that pertains to him
God is infinitely wiser than men;  and his plans we must be content to
that he has a deeper insight into  remain in ignorance, until we are adhuman guilt than men can have; and  miuted to the revelations of a higher
that if he should disclose to us all world-happy and thankful now that
that he sees of the heart, we should  we are permitted to know so much of
be amazed at the revelations of our  him  as we do, and that we are apown sins. This sentiment is undoubt-  prized of the existence of ONE INFIedly true, and accords almost exactly  NITrE AND PERFECT MIlND. It is an
with what Job  had himself said  inexpressible privilege to know any
(ch. x. 19-22), but there is some-  thing of God; and it is proof of the
thing very harsh and severe in the  exalted nature of man, that he is now
manner in which Zophar applies it.  capable of becoming in any degree ac7. Canst thou, by searching, find  quainted with the divine nature.
out God?  In order to illustrate the    8. It is as high as heaven.  That
sentiment which he had just express-  is, the knowledge of God; or the
ed, that the secrets of divine wisdom   subject is as high as heaven. The
must be far above our comprehen-  idea is, that man is incompetent to
sion, Zophar introduces here  this  examine, with accuracy, an object
sublime description of God-a de-  that is as far off as the heavens; and
scription which seems to have the  that as the knowledge of God must
form  and force of a proverb.  It be of that character, it is vain for
seems to have been a settled opinion  him to attempt to investigate it fully.
that man could not find out the Al-  There is an energy in the Hebrew
mighty to perfection  by his own  which is lost in our common translapowers-a sentiment, which is as  tion.  The Hebrew  is abrupt and
true now, as it was then, and which  very emphatic: " The heights of the
is of the utmost importance in all our  heavens!" It is the language of one
inquiries about the Creator.  The  looking up with astonishment at the
sentiment is expressed  in a most high heavens, and overpowered with
beautiful manner; and the language  the  thought that the  knowledge
itself is not unworthy of the thenme.  of God must be higher even than
The word " searching," 12t, is from  those distant skies. Who can hope
to understand it? Who can be qua~r to search, to search out, to exa-to understand it? Who can be qual to search, to search out, to exa-  lified to make the investigation? It
mine; and the primary sense, accord-  is a matter of simple but subline
ing to Gesenius, lies in searching in  truth, that God must be higher than




CHAPTER XI.                               171
9 The  measure  thereof  is  longer  than   the   earth,  and
these heavens; and when we take  ocean, like a zone. This was usually
into view the amazing distances of characterized as a " Sea of Darkmany of the heavenly bodies, as now   ness;" an appellation usually given
known by the aid of modern astro-  to the Atlantic; while to the Northnomy, we may ask with deeper en-  ern Sea was given the name of " The
phasis by far than Zophar did,' Can  Sea of Pitchy Darkness."   Edrisi
we, by searching, find out God?' imagined the land to be floating in
11 Deeper than hell.  Heb. " Than  the sea, and  only  part appealing
Sheol'-s _ ZiM.  The LXX  render  above, like an egg in a basin of water.
this, " the heaven  is high, what If these views prevailed so late as
canst thou do? And there are things  the tenth and eleventh centuries of
deeper than in Hades —fla9i;rea tor)J the Christian era, it is reasonable to
ipv s4oevs-what dost thou know?" On  conclude that the views of the figure
the meaning of the word Sheol, see  and size of the earth must have been
Notes on Isa. chs. v. 14, xiv. 9. It  extremely limited in the time of Job.
seems to have been supposed to be as  On the ancient views of geography,
deep as the heavens are high; and  see Notes on ch. xxvi. 7-10, and the
the idea here is, that it would be im-  maps there, also  Murray's  Encypossible for man to investigate a sub-  clopuedia of Geography, Book I., and
ject that was as profound as Sheol  Eschenberg's Manual of Classical
was deep.  The idea is not that God  Literature, by Prof. Fiske, Part I.
was in Sheol, but that the subject IT  nd broader than the sea. What
was as profound as the abode of de-  was the idea of the breadth of the
parted spirits was deep and remote. sea, which was supposed to surround
It is possible that the Psalmist may  the earth, it is  now  wholly imhave had this passage in his eye in  possible  to  determine.  Probably
the  similar expression,  occurring  there were no ideas on the subject
in the CXXXIXth Psalm:               that could be regarded as settled and
If I ascend into heaven, thou art there;  definite. The ancients had no means
If I make my bed in hell, behold thou art there. of ascertaining this, and they perhaps
9. The measure thereof is longer  supposed that the ocean extended to
than the earth.  The measure of the  an unlimited extent-or, perhaps, to
knowledge of God.  The extent of the far-distant place where the sky
the earth would be one of the longest and the water appeared to meet. At
measures known to the ancients. Yet  all events it was an illustration then,
it is now  impossible to  ascertain  as it is now, of a vast distance, and is
what ideas were attached, in the time  not inappropriately used here to deof Job, to the extent of the earth-   note the impossibility of fully underand it is not necessary to know this  standing God. This illustration would
in order to understand this expression.  be far more striking then than now.
It is morally certain that the prevail-  We have crossed the ocean; and we
ing ideas were very limited, and that  do not deem it an impracticable thing
a small part of the earth was then  to explore the remotest seas. But
known. The general belief seems  not so  the  ancients.  They kept
to have been, that it was a vast plain, close to the shore.  They seldom
surrounded by water-but how sup-  ventured out of sight of land.  The
ported, and what were  its limits, enterprise of exploring and crossing
were evidently matters to them un-  the vast ocean, which they supposed
known.  The  earliest knowledge  encompassed the globe, was regarded
wlhich  we have of geography, as un- by them  as wholly impracticable —
derstood by the Arabs, represents the  and equally so they correctly supearth as wlhally encompassed by an  posed it was to find out God.




172                               JOB,
broader than  the sea.                  11 For b he  knoweth  vain
10 If a he   cut off, and shut  men: he seeth wickedness also:
up, or gather together, then who  will he not then consider it?
can 2 hinder him?                     a Re. 3. 7.  1 or, make a change.  2 turn
him away.    b l's. 10. 14.
10. If he, cut off.  Marg. Make a  him guilty, he could neither answer
change. But neither of these phrases  nor resist him.  God is so great; he
properly expresses the sense of the  so  intimately  knows  the  human
original.  The whole image here is  heart; he has so thorough an acprobably that of arresting a criminal  quaintance with all our past sins, that
and bringing him to trial, and the lan-  we cannot hope to answer him  or
guage is taken from the mode of con-  escape.  Zophnar argues on this prinducting a prosecution.  The word  ciple:'God holds you to be guilty.
rendered  " cut offW"-~ - n  e, from   He is punishing  you  accordingly.
Aid —means  properly to pass along;  You do not feel it so, or suppose that
I*?-means properly to pass along;
to pass on; then to pass against any  you deserve  all this.  But he sees
one, to rush on, to assail; and in a  your heart, and knows all your life.
remote  sense in Piel; nd Hiphil, to  If he holds you to be guilty, it is so.
cause to pass on or away, that is, to  You cannot  answer him, and you
change. This is the sense expressed    ould so regard it, and submit.'
in the margin.  The idea is not that    11. For he knoweth vain men. He
of cutting off, but is that of making  is intimately  acquainted with  the
a rush upon a man, for the purpose of heart; he knows men  altogether
arresting him  and bringing him to  The word vain here (X!:),  means
trial.  There are fiequent ces       properly  vanity, emptiness, falseto such trials in the book of Job. The  hood, a lie, iniquity.  " Men  of
Chaldeo renders this, " if he pass on  vanity," here may mean men whose
and shut up the heavens with clouds"  opinions are valueless, or it may
-but the paraphrast evidently did  mean men of deceit, falsehood, hynot understand the passage.  If and  pocrisy. Most probably it means the
shut up. That is, imprison or detain  latter, and the indirect reference may
with a view to trial.  Some such de-  be to such men as Job. The sense
tention is always practised of neces-  is, that God is intimately acquainted
sity before trial. ~T Or gather toge-  with such men. They cannot dether-. Gather together the parties for  ceive him, and their wickedness will
trial; or rather call the individual  be found out.  ~ Will he not then
into court for trial. The word, consider it?   Various ways have
means properly to call together, to  been  proposed of explaining  this.
convoke, as a people; and is used to  By some it is supposed to mean,' He
denote the custom  of assembling the  seeth iniquity, where they do not obpeopleforatrial-or,as we would say,  serve it;' that is, he perceives it,
to' call the court,' which is now the  where men -do not themselves. This
office of a crier. IT Then who can  would express a thought which would
hinder him?  Marg. Who can turn  accord well with the connection, but
him away?  He has all power, and  it is doubtful whether the Hebrew
ro one can  resist him.  No  one  will bear this construction.  By anocan deliver the criminal fiom  his  ther explanation it is supposed to
hands.  Zophar here is in fact re-  mean, as in our common version,
peating in another form what Job had  " Will not God observe it, and bring
himself said (ch. ix. 3. seq.), and the  it to trial? Will he suffer it to pass
sentiment seems to be proverbial.  unnoticed?" This makes good sense,
The idea here is, that if God should  and the Hebrew  will admit of this
call a man into judgment, and hold  interpretation.  But there is another




C HAPTER XI.                                173
12 For'vain man would be  wise, though man be born like a
1 empty.                wild ass's colt.
view  still, which is preferable  to  heart, and the sense here, as it seems
either.  According to this it means,  to me, is, v'ain, hollow, and insinthat God perceives the iniquity in  cere, man would wish tc seem to have
man, though  he does not seem  to  a heart;' that is, would desire to
notice it.  See Notes on yer. 6. He  appear sincere, or pious.  Destitute
appears to pass over a part of it, but of that truly, and false and hollow,
he sees it notwithstanding, and is in-  he would nevertheless wish to appear
timately acquainted with all the de-  different, and would put on the aspect
pravity of the heart.  The main re-  of sincerity and religion.  This is the
ference here is to Job, and the object  most simple exposition, and this acis to show  him that he was guilty,  cords with the drift of the passage
though he had asserted his innocence  exactly, and expresses a sentiment
in so decided a manner.  Though he  which is unquestionably true. Geseseemed to himself to be innocent,  nius, however, and somne others renyet Zophiar labors to show him that  der it, " but man is hollow and wanthe must be guilty, and that he had  eth understanding; yea, man is borna
seen but a small part of his sins.     like a wild ass's colt, signifying the
1.2. For vain man.  Marg. empty.  weakness and dulness of the human
=1=., according to Gesenius, from the  understanding  in  comparison with
the divine wisdom."  Others render
root -, to bore through, and then to            the foolish 
itl " but the foolish man becometh
be hollow; metaphorical, empty,fool-  wise vhen the wild ass's colt shall
ish.  The LXX, strangely enough,  become a man," i. e., a  ost
render this, "but man floats about 
forced and  unnatural construction.
with  words."  The  Hebrew  here 
Dr. Good renders it:
nmeans, manifestly, hollow, empty;
then insincere and hypocritical. Zo-  Will lie then accept the hollow-hearted person?
Or shall the wild ass-colt assume the man
phar refers to a hollow-hearted man,  Schultens and Dathe translate it:
who, though he was in fact like a
wild ass's colt, attempted to appear  Let then vain man be wise,
And the wild ass's colt become a man.
mild and gentle, and to have a heart.  ~ Though   man  be  born. Though
The meaning is, that man by nature  man  by               n connection wuit
has a spirit untamed and unsubdued, his birth, is untamed, lawless, rebe
his birthi    s untamed,  lawless, rebeand that with this, he assumes the                                     r
> t1 wh t,         lieus.  The wild ass is a striking
appearance of gentleness and tender-    age of that whic  is  ntamed and
ness, and attempts to appear as if he.unsubdued. Comp. Notes on  ch.
was worthy of love and affection.         ix.       p.     
xxxix. 5.  Thus Jeremiah  describes
God, seeing this hollow-heartedness,  it   a wild ass used to the wilderness,
treats him  accordingly.  The referthat snuffeth up the wind at her
ence here is to men like Job, and.. 
pleasure," Jer. ii. 24.  Tus  t s
Zophar undoubtedly meant to say  said s.. 24. Thus it is
that he was hollow-hearted and insin-       f shmael (Gen. xvi. 12),  and
cere, and yet that he wished to appear  he will be a wild man," tJR.D..
to be a man having a heart, or, hav-  -a wild  ass of a ~man.  So Job
ing  true  piety.  I~ Would be wise.  xxxix. 5:
Various interpretations have  been  Who hath sent out the wild ass free;
given to this expression.  The most  Or who hath loosed the bands of the wild ass?
simple and obvious seems to be the  It is not quite easy for us to undertrue one, though I have not seen it stand these allusions, for with us tne
noticed by any of the commentators.  ass is the proverbial image of stupidThe word rendered t"would be wise"  ity, dulness, obstinacy, and immo(:.t.) is from.5, or  ~, meaning  bility.  But it was not so with the




174                               JOB.
13 If  thou  prepare  a thine          14 Ifiniquity be in thine hand,
heart,  and  stretch  out  thine  put it far away, and let not wickhands toward him;                      e(ldiess dwell in  b thy  tabernaa 1 Sa. 7. 3.    b Ps. 101. 3.    cles.
ancients.  It is mentioned as distin-  ticularly in the central parts of the
guished for velocity, for wildness,  regions thus defined.  We know that
and for an unsubdued spirit.  Thus  they were also anciently found in the
Oppian, as quoted by Bochart, Hie-  regions of Mesopotamia, Asia Minor,
roz. Lib. i. c. ix. p. 63, says:      Syria, and Arabia Deserta; but from
these regions they seem to have been,
Ewftvciv,  r*dsoo&uh   K(r~epBt~J&Xov l do-   in the course of ages, almost entirely
1ra7tTOV eOCV                   expelled or extirpated." Pict. Bib. on
Swift, rapid, with strong hoofs, and  Job xxxix. 5. The idea in the pasmost fleet in his course.  And Aris-  sage before us is, that man at his
totle mentions wild asses as j:v /c %v- birth has a strong resemblance to a
tTrrac,amtaov'reS, Hist. Lib. vi. 6 c. wild and untamed animal; and the
36.  So _lian says of them, dILZ.tob  passage undoubtedly  indicates the
e6~a,utms, fleet in their course.  And  early belief of the native proneness
Xenophon says of them, ro2, rzoi i~'2- of man to wander away friom God,
7on, a&vrzzovl'r?'ov,,  they run much  and of his possessing by nature an
swifter than a horse.  In describing  insubmissive spirit.
the  nmarch  of the younger Cyrus    13. If thoupreparethineheart. Zo
through Syria, he says, "The wild  phar now  proceeds to state that if
ass, being swifter of foot than our  Job even yet would return to God,
horses, would, in gaining ground upon  he might hope for acceptance. Though
them, stand still and look around;  he had sinned, and though he wvas
and when their pursuers got nearly  now, as lie supposed, a hollow-hearted
up to them, they would start off, and  and an insincere man, yet, if he
repeat the same trick; so that there  would repent, he might expect the
remained to the hunters no other  divine favor. In this he accords with
method of taking them  but by divid-  the sentiment of Eliphaz, and lie coning themselves into dispersed parties  eludes his speech in a manner not a
which succeeded each other in the  little resembling his. See ch. v. 17chase."  Comp. Bochart, Hieroz. P.  27.  T.And stretch out thine hands
i, Lib. iii. c. xvi. pp. 867-879.  A   toward hite.  In the attitude of supsimilar statement is made by /Elian  plication.  To stretch out, or spread
(Lib. xiv. cap. 10, as quoted by Bo-  forth the hands, is a phrase often
chart), " The wild asses of Mauru-  used to denote the act of supplication.
siUS  ( 0'ro  2V/aee2otla'O) are  most  See 1 Tim. ii. 9, and the Notes of
floet in their course, and at the com-  Wetstein on that place.  Horace, 3
mencernent of their course they seem   Carm. xxiii. 1, Ceelo supinas si tuleto be borne along by the winds, or as  ris manus.  Ovid, M. ix. 701, Ad sion the wings of a bird."  " In Per-  dera supplex Cressa manus tollons.
sia," says the Editor of the Pictorial Trist. i. 10, 21, Ipse gubernator, tolBible, "the wild ass is prized above  lens ad sidera palmas. Comp. Livy
all other animals as an object of v. 21. Seneca, Ep. 41. Ps. ciii. 22,
chase, not only from its fleetness, but  cxxxiv. 2, cxli. 2. Ezra ix. 47.
the delicacy of its flesh, which made    14. If iniquity be in thine hand. If
it an article of luxury even at the  you have  in  your possession any
royal tables."  " They are now most  thing that has been unjustly obtained.
abundantly foundl in the deserts of If you have oppressed the poor and
Tartary, and of the countries between  the fatherless, and have what properly
the Tigris and the Indus, more par-  belongs to them, let it be restored.




CHAPTER XI.                               175
15 For then shalt thou lift up  thy misery, and remember it as
thy face without spot; yea, thou  waters that pass away:
shalt be steadfast, and shalt not    17 And  thine age shall'be
fear:                              ~ clearer than the noon-day; thou
16 Because thou shalt forget  shalt shine a forth, thou shalt be
1 arise above the noon-day.   a Pr. 4. 18. Is.  as the morning.
58. 8. 10.
This is the obvious duty of one who  come back. So with afflictions. They
comes to God to implore his favor. are soon gone. The most intense
Comp. Luke xix. 8.                   pain soon subsides.  The days of sor15. For then shalt thou lift up thy  row pass quickly away.  There is an
Lace without spot. That is, thy face  outer liin't of suffering, and  even
shall be bright, clear, and cheerful.  ingenuity cannot prolong it far. Tile
Thus we speak of a bright and happy  man disgraced, and whose life is a
countenance.  Zophar undoubtedly  burden,will soon die. On thecheeks
designs to show what his appearance  of the solitary prisoner doomed to the
would be, contrasted with what it dungeon for life, a "mortal paleness "
then was. Now his countenance was  will soon settle down, and the comdejected and sad. It was disfigured  forts of approaching death will soothe
by tears, and terror, and long con-  the anguish of his sad heart.  The
tinued anguish. But if he would put rack of torture cheats itself of its
away iniquity, and return to God, his  own purpose, and the exhausted suf'face would be cheerful again, and he  ferer is released.'"The excess [of
would be a happy man. ~T Yea, thou  grief] makes it soon mortal."  " No
shalt be steadfast, and shalt not fear.  sorrow but killed itself much sooner."
The  word  rendered  " steadfast "  Shakspeare. When  we look  back
(i~bat  is from  pad, to pour, to pour  upon our sorrows, it is like thinking
out, and is applied to liquids, or to  of the stream  thatwas so much swolmetals which are fused and poured len, and was so impetuous. Its wainto a mould, and which then become  ters rolled on, and they come not back
hard. HIence it is used in the sense  again; and there is a kind of pleasure
of firm, solid, intrepid. Gesenius. in thinking of that timeofdanger,of
Schultens supposes that the reference  that flood that was then so fearful,
here is to metallic mirrors, made by  and that has now swept on to come
casting, and then polished, and that back no more.  So there is a kind of
the idea is, that his face would shine  peaceful joy in thinking of the days
like such a mirror. But it may be  of sorrow that are now fled forever;
doubted whether this interpretation  in the assurance that those sad times
is not too refined.  The other and  will never, never recur again.
more common explanation well suits    17. Jnd thine age. Thy life. This
the sense, and should probably be  does not mean old age, but the ile;
retained.                            is, that his life would be cheerful and
16. And remember it as waters that  happy. S~ Clearer thanthenoon-day.
pass away. As calamity that has  Marg.  rise abovethenoon-lay. Tle
completely gone by, or that has rolled  margin is a literal rendering; but the
on and will return no more.  The  sense is clear in the text.  The idea
comparison is beautiful. The water  is, that the  remainder of his life
of the river is borne by us, and re-  would be bright as the sun if he
turns nomore. Therough,theswol-  would return to God.  ~T Tlou shalt
len, the turbid stream, we remember  shine forth.  Or rather,' thou art
as it foamed and dashed along, threat-  now in darkness, but thou shalt be
ening to sweep every thing away;  as the morning.'  The word here
but it went swiftly by, and will never  used — -:)rr1 is from h1'~  to covet
r-,.r 




176                              JOB.
18 And thou shalt be secure,  yea, many'shall make suit unto
because there is hope; yea, thou  thee.
shalt dig about thee, and thou          20 But the eyes aof the wick.
shalt take thy rest in safety.       ed shall fail, and 2they shall not
19 Also thou shalt lie down, escape, and their b hope shall be
and none shall make thee afraid;  as 3the giving up of the ghost.
1 intreat thyface.  a De. 28. 65.  2 flighit shall perish from therm.   b Pr. 11. 7.
3 or, a puff of breath.
-as with wings, to fly, to cover with  sense; and the idea is, that though
darkness.  In no instance does it he was now covered with shame, yet
mean to shine, or to be clear and  he would lie down in peace and
bright; and why our translators at-  safety if he would  return to the
tached that idea to it, itis now diffi-  Lord.
cult to conjecture.  The Chaldee and    19..Many shall make suit unto thee
Syriac read the word as a noun, and  Mnny shall come in a suppliant manrender the passage,' and thy dark-  ner to ask counsel and advice. The
ness shall be as the aurora.' The  meaning is, that he would be a man
Vulgate renders it, 1" and meridian  of distinction, to whom many would
splendor, as it were, shall arise upon  look for counsel. This was evidently
thee at the evening."  The LXX,  an honor highly valued in the East.
"'and thy prayer shall be like the  and one on which Job had formerly
morning star, and life shall rise upon  prided himself  See ch. xxix. 7-13
thee from noon-day."  The sense in    20. But the eyes of the wicked shall
the Hebrew is plain. He was then  fail.  That is, they shall be wearied
in darkness.  Clouds and calamities  out by anxiously looking for reliei
were round about him, but if he  from  their miseries. NJoyes.  Their
would return to God, he would be  expectation shall be vain, and they
permitted to enjoy a bright day of shall find no relief. PerhapsZophar
prosperity.  Such a day would return  here means to apply this to Job, and
to him like the morning after a long  to say to him  that with his present
and gloomy night.                    views and character, his hope of relief
18. B.nd thou shalt be secure. You  would fail. His only hope of relief
will feel confident that your pros-  was in a change-in turning to God
perity will be permanent, and you  -since it was a settled maxim that
will be free  from  the distressing  the wicked would look for relief in
anxieties and fears which you now   vain. This assumption that lie was
have.  IT Thou shalt dig about thee.  a wicked  man, must have  been
The Chaldee  renders this, " thou  among the most trying things that
shalt prepare for thyself a sepulchre,  Job had to endure. Indeed nothing
and shalt lie down in safety."  The  could be more provoking than to have
word here used ('-) has two signi-  others take it for granted as a matter
fications. It means, (1) to dig-as,  that did not admit of argument, that
e. g. a well, and under this significa-  he was a hypocrite, and that God
tion to search out, to explore; and, was dealing with him as an incorrigi(2) to be ashamed, to blush, Isa. i. ble sinner.  IT And they shall not
29. According to Gesenius, the lat-  escape.  Marg. Flight shall perish
ter here is the signification.  "' Now  from  them.'The margin is a literal
thou art ashamed, then thou shalt translation of the Hebrew. The sense
dwell in quiet." Lex. So Noyes ren- is, escape for the wicked is out of the
ders it. Dr. Good translates it, "yea, question.  They Imust be arrested
thou shalt look  around;" Rosen-  and punished.  IT.and their hope
miuller,  4thou  art suffused with  shall be as the giving up of the ghost.
shame."  This is, probably, the true  Literally,'the breathing out of the




CHAPTER XII.                                     1F7
life or soul.'  Their hope shall leave   of death.  It stands as a bright star
them  as the breath or life does the   over his grave-and  is lost only in
body.  It is like death.  The expres-  the glories of heaven, as the morning
sion does not mean that their hope   star is lost in the superior brightness
would  always expire at death, but  of the rising sun.   Not so the hypothat it would certainly expire as life  crite and the sinner.  His hope dies
leaves the body.  The meaning is,  -and he leaves the world in desthat whatever hope a wicked  man   pair.  Sooner or later the last ray of
has of future happiness and salvation,  his delusive hopes shall take its demust fail.   The  time  must come   parture from  the soul, and leave it to
when  it will cease to  comfort and   darkness.  No matter how bright it
support him.  The hope of the pious  may have been; no matter how  long
man lives until it is lost in fruition in   he  has cherished  it; no matter on
heaven.  It attends him  in health;  what it is founded-whether on hsis
supports  him  in sickness; is with   morals, his prayers, his accomplishhim   at  home;  accompanies  him   ments, his learning; if it be not based
abroad; cheers  him  in solitude; is  on true conversion, and the promised
his companion  in  society; is with   mercy of God through  a Redeemer,
him  as he goes down into the shades  it must soon cease to shine, and will
of adversity, and it brightens as he  leave the soul to the gloom  of black
travels along the valley of the shadow   despair.
CHAPTER XII.
ANALYSIS OF CHAPTERS XII. XIII. AND XIV.
THEsE three chapters, which comprise the reply of Job to the speech of Zophar, and in general
to what had been advanced by his friends, embrace the following points:I. He commences the reply with a severe sarcasm —the first in which he had indulged-on the
superiority which they assumed. They were' the people' lie said, and wisdom would die with
them, ch xi;..
It. He affirms that he understood the points on which they had insisted as well as they; that
they had advanced nothing that was new to him. or which he had not often reflected on; that
by urging these plain maxims and common-place topics, they had done him an unkindness by
undervalluing his understanding, and complains that they had added to his sorrows by inflicting
on him these truisms. and compelling him to hear sentiments with which he was so fanmiliar, but
which they supposed were profound and novel discoveries, ch. xii. 3-5.
III. He then re-affirms his main position (ver. 6), maintaining that the worst of Inen, so far
from receiving the punishment which was their due, were in fact prospered; and thet proceeds
to show them what he knew of God. They had spoken of his wisdom and power, as if he were
ignorant on the subject. He proceeds, therefore, to discourse of the Most High ill a manner
calculated to make them ashamed of their comparatively obscure and narmow views, and to show
that lie had reflected on that point much more than they had, chl. xii. 7-25. xiii. 1, 2. This part ofthe
discourse may be regarded somewhat as a trial of skill; or an attempt to show that he could speak
of God in strains as sublime as they could, and that the maxims which he had treasured up were
quite as well calculated to exalt God as theirs were. He speaks of the universal sovereignty
of God; says that the knowledge of him is to be learned from the beasts, the earth, and the whole
course of events; admits that his agency is seen every where, but maintains that his dispensations are not in exact accordance with the character of man, and that men are not treated
according to their deserts in this life.
IV. He expresses his earnest desire to transfer his cause to the tribunal of the Almighty.
This he wishes because he believes that God would be just, and because his friends were manifestly so severe in their judgments, ch. xiii. 3-13. In the course of this part of the argument,
he accuses them of injustice and unkindness, and concludes it by desiring that they woald hold
their peace.  Their arguments, he said, were such as to dishonor God, and to expose them ts
thie divine displeasure, and he counsels them if they would be wise to be sile'lt.




178                                     JOB.
V. In ch. xiii. 14-28, he makes his appeal, in the most solemn manner, to God. IHe urges the
most earnest protestations of his innocence, and affirms that it is his intention to trust in God,
thoulgh he should slay him; but in connexion with this, he remonstrates in the most pathetic
manner with God for afflicting him as he was doing.
VI. The argument of Job is closed in chapter xiv. by a description of the shortness of human
li e, of exquisite beauty. This is a part of his address to God, and is tile expression of the
deep feelings of his soul. It is full of mingled emotions of fear, and hope, and despondency,
exhibiting doubts respecting the future state, with occasionally a slight hope of it, until his
mind sinks into utter despondency, and he wishes that he were in the grave  This beautiful
chapter contains the following parts, viz.: —
(1.) An affirmation that man is born to trouble, and must soon be cut down, vs. 1, 2.
(2.) Since such must be the lot of man, Job asks why God should afflict him? Why not suffer
him to enjoy hlis few days here in peace, and let him pass through his brief existence withlout
annoyance? vs. 3-6.
(3.) tHe then adverts with the deepest feeling to the fact that a man when he is dead will not
be snuffered to live again on the eartl, vs. 7-12.  A tree when it is cut down will spring up again,
and if it were so with man, he might well bear to be afflicted. But he was cut down, and never
again while the heavens endured would he be allowed to revisit the earth.
(4.) -le then expresses the earnest wish that God would hide him in the grave, until his
wratlh should be overpast; and that then if He would call him forth, he would answer him, and
would vindicate himselft  Now, while thus suffering under the expressions of the divine displeasure, he was unequal to it. God watched him, and as waters wash away stones, and even
the mountain is wasted away, so man must waste away under long-continued trials. With this
language of mingled complaint, remonstrance, despondency, and doubt, Job closes the first series
of the controversy. I-e is evidently in deep perplexity. He knows not what to do, or v, hat to
think; but on-the whole his language is that of one who felt that God and man were alike against
him, and that he had no comforter.
AND Job answered and said,    3 But I have T understanding
2  No doubt but ye are the   as well as you; I 2 am  not infepeople,  and  wisdom   shall  die   rior to you: yea, 3who knoweth
with you.                                   not such things as these?
1 an heart.    2 frll not loower than yojt.     3 with whom. are sot sulch as these?
2. Njo doubt but ye are the people.  sense, language like this is used by
That is, the only wise people.  You   the classic  writers  to  describe  tihe
have engrossed all the wisdom of the   death ofeminently great or good men.
world, and all else are to be regarded   They speak of wisdom, bravery, pieas fools.  This is evidently the Ian-  ty, or music, as dying  with  them.
grage  of severe  sarcasm; and  it  Thus Moschus, Idyll. ii. 12:
shows a spirit fretted and chafed by   O           i   i
" Ort  o.o.v rOr07Kev ba /%cKoXo0, Errt G'p anr0
their reproaches.  Job felt contempt  Kui v itXs TieOaKt, Kai rbE-so Arpie dotia_.
for their reasoning, and  meant to
intimate that their maxims, on which   " Bion the swain is dead, and with him song
they placed so rruc~h reliance, were   has died, and the Doric muse has perished."
common-place, and such as every one   Expressions like these are common.
was familiar with.  IT An1d wisdom    Thus in tile'Pleasures of Hope' it is
shall die with you.  This is ironical,  said:
but it is language such as is common
but it is language such as is common   "And Freedom shrieked when Kosciusko fell."
perhaps every where. " The people
of tile  East," says Roberts, "take            3. But I have understandinog as well
great pleasure in irony, and some of  as you.  Marg. as in  the Heb. an
their satirical sayings are very  cut-  heart.  The word heart in the Scripting.  When a sage intimates that he  tures is  often  used  to  denote  tile
has superior wisdom, or when he is  understanding or mind.  It seems to
disposed to rally another for his mea-  have been  regarded  as the source of
gre attainments, lie says,'Yes, yes,  that which was called life or soul.
you are the man'    Your wisdom  is  Indeed, I do not recollect a single inlike the sea.'' When you die, whith-  stance in the Scriptures in which the
er will wisdom  go?' "   In a serious  word'head' is used, as with  us, as




CHAPTER XII.                                 179
4 1 am as one mocked of his I neighbour, who calleth upon
tile sea* of the intellect, or where the  Job felt himself to be.a mere laughdistinction is adverted to that is so  ing-stock for his neighbors.  They
common with us, between the head  treated him as if lie were not worth
and the heart.  With us, the heart is  regarding.  They had no sympathy
tile seat of the affections and emo-  for him  in his sorrows, and  they
tions; with the HIebrevws, it was the  showed no respect for his opinions.
seat )funderstanding, and the o'r).cy-  Dr. Good understands this and the,,ca —the viscera, the bowels, were  following verses as a part of the conthe seat of the emotions.  See Notes  troversy in which Job proposes to
on Isa xvi 11. A more correct physi-  show his skill in debate, and to adology has taught us that the brain is  duce proverbs after the manner of
the organ of the intellect, and we  his friends.  But it is more probably
now speak of the heart as the seat of an allusion to himself, and is designthe affections.  The Romans regard-  ed to state that he felt that he was
ed the breast as the seat of the soul.  not treated with the respect which
Thus Virgil, speaking of the death of  was due to him.  Much difficulty has
Lucagus by the hland of zEneas, says:  been felt in understanding the conTumn latceras anima pectus mucrone recludit.  nection.  Reiske contends that ver.
ZEN. x. 601.   2 has no connection with ver. 3, and
~I r am  not inferior to you.  Marg.  that vs. 11, 12, should be interposed
fall not lower than.  This is the lite-  between  them.  The  connection
ral translation:'I do not fall be-  seems to me to be this: Job cornneath you.'  Job claims to be equal  plains that he was not treated with
to them in the power of quoting the  due deference.  They had showed
sayings of the ancients; and in order  no respect for his understanding and
to show this, he proceeds to adduce a  rank.  They  had  urged the most
number of proverbial sayings, occu-  common-place topics; advanced stale
pying the remainder of this chapter,  and trite apothegms, as if lie had
to show  that lie was familiar with  never heard them; dwelt on maxims
that mode of reasoning, and that in  familiar even to the meanest persons;
this respect he was fully their equal.  and had treated him  in this manner
This may be regarded as a trial of as if he were a mere child in knowskill, and was quite common in the  ledge.  Thlus to be approached with
East.  WVisdonm  consisted in storing  vague common-places, and with reup a large amount of proverbs and  marks such  as would  be used in
maxims, and in applying thei readi-  addressing children, he regarded as
ly and pertinently on all public occa-  insult and mockery.  ~T Who calleth
sions; and in this controversy, Job  upon  God, and he answereth him.
was by no means disposed to yield to  This plirase has given occasion  to
tlern.  IT Yea, who knowelh -not such  great variety  in the inteipretation.
thirngs as these?  Marg. WIith whom   Umbreit renders it, i'I, who once
are not such as these?  The meaning  called upon God, and he answered
is, that instead of being original, the I me;" that is, I, who once was a
sentiments which  they  advanced  happy man, and  blessed of God.
were the most common-place imagi-  Schulterns renders it, " I, who call
noble.  Job not only said that he  upon God," i. e. for trial,' and am
knew  them, but that it would be  ready to answer him."  Rosenmiller
strange if every body did not know   supposes that Job has reference to the
them.                                I assurances of his friends, that if he
4. 1 am as one mocked of his neigh-  would call upon God, lie would anbor.'There has been considerable  swer him, and that in view  of that
variety in the interpretation of this  suggestion he exclaims, " Shall a iman
ve.rse.  The general sense is, that  who is a laughing-stock to his neigh




180                             JOB
God, and he answereth him: the  spised in the thought of him that
just upright man is laughed  to  is at ease.
scorn.                                 6 The tabernacles of robbers
5 He that is ready  to slip  a prosper, and they that provoke
with his feet is as a lamp de-  God  are  secure;  into  whose
a Ps. 73 12, &co Je. 11 &c  hand God bringeth abundantly.
bor call upon God, and will he an-  away. When the torch was blazing,
swer him!' The probable meaning  it was regarded as of value; when
is, that he had been a man who had  nearly extinguished, it would be reIhad constant communion with God. garded as worthless, and would be
lie had been a favorite of the Al-  cast away. So when a man was in
mighty, for he had lent a listening  prosperity, he would be looked up to
ear to his supplications. It was now  as a guide and example. In adversia thing of which he might reasonably  ty, his counsels would be rejected,
complain, that a man who had enjoy-  and he would be looked upon with
ed such manifest tokens of the divine  contempt. Nothing can be more cerfavor, was treated with reproach and  tain or more common than thefact
scorn.                              here adverted to. The rich and the
5. He that is ready to slip with his great are looked up to with respect
feet. The man whose feet waver or and veneration. Their words and
totter; that is, the man in adversity. actions have an influence which those
See Prov. xxv. 19. A man in pros-  of no other men have.  When they
perity is represented  as standing  begin to fall, others are willing to
firm; one in adversity as wavering,  hasten their fall.  Long cherished
or falling. See Ps. lxxiii. 2.      but secret envy begins to show itself;
those who wish to rise rejoice in their
But as for me, my feet were almost gone;   ruin, and they are looked upon with
MIy steps had vweil aigh slipped.  contempt in proportion to their forThere is much difficulty in this pass-  mer honor, rank, and power. They
age, and it has by no means been  are regarded as an extinguished torch
removed by the labor of critics. The  -ofno value, and are cast away. ~1 In
reader may consult Rosenmaller, the thought. In the mind, or the view.
Good, and Schultens, on the verse, I Of him that is at ease. In a state
for a more full attempt to illustrate  of comfort and prosperity. He finds
its meaning. Dr. Good, after Reiske  no sympathy from them. Job doubtand Parkhurst, has offered an expla-  less meant to apply this to his friends.
nation by rendering the whole pass-  They were then at ease, and were
age thus:                           prosperous. Not suffering pain, and
The just, the perfect man is a laughing-stock  not overwhelmed with poverty, they
to the proud.                    now looked with the utmost compoA derision amidst the sunshine of the prosper- sure on him-as they would on a
While readytoslipwithhis foot.   torch  which  was burnt out, and
which there would be no hope of reIt does not appear to me, however, kindling.
that this translation can  be fairly    6. The tabernacles of robbers proseduced fiom the Hebrew text, and I  per. The tents or dwellings of robam disposed to acquiesce in the more  hers are safe and secure. This is
common and obvious interpretation.  Job's original proposition, to which
According to that, the idea is, that a  he all along adheres. It is, that God
man in adversity, when falling from   does not deal with men in this life
a high condition of honor, is regarded  according to their character; and in
as an almost extinguished lamp, that support of this he now appeals to the
is now held in contempt, and is cast fact that the tents or dwellings of




CHAPTER XII.                              181
7 But ask now the beasts, and  fowls of the air, and they shall
they shall teach thee;  and the  tell thee;
robbers are safe. Arabia would fur-  avridvl-hereafter;" which certainly
nish many illustrations of this, which  makes sense, but it was never obcould not be unknown to the friends  tained from the Hebrew. Rosenmillof Job. The Arabs dwelt in tents, ler renders it, " who have their own
and they were then, as now, wander-  hand, i. e. power, for God;" a deing, predatory tribes. They lived, to  scription, says he, of a wicked and
a great extent, by plunder, and doubt-  violent man who thinks it right tor
less Job could appeal to the observa-  him to do as he pleases. It seems to
tion of his friends for the proof of me, however, that the common interthis.  Ile affirms that so far from  pretation, which is the most simple,
dealing with men according to their  is most in accordance with the Hecharacter, God often seemed to pro- brew, and with the drift of the passtect the public robber, and the blas-  age.  According to this it means,
phemer of his name.  IT Prosper. that there is security to the man whol
They are secure, tranquil, at rest-  lives to provoke that God who is
for so the Hebrew word means. They  constantly bringing to him  in abunare not disturbed and broken in up- dance the tokens of kindness. This
on.  ~.nd they that provoke God. is the fact on which Job is insistingOr rather,'the tents are secure to  that God does not treat men in this
those who provoke God.' Dr. Good  world according to their real characrenders it, " and are fortresses to those  ter, but that the wicked are prospered
who provoke God;" but the true  and the righteous are afflicted.
idea is, that the tents of those who    7. But ask now the beasts. Rosenprovoke God by their conduct are  mtiller supposes that this appeal to
safe. God does not seem to notice  the inferior creation should be rethem, or to come out in judgment garded as connected with ver. 3, and
against them.  ~T Into whose hand  that the intermediate verses are parenGod brinfgeth abundantly. Dr. Noyes  thetic. Zophar had spoken with conrenders this,'" who carry their God  siderable parade of the wisdom  of
in their hand;" but with much less  God. He had said (ch. xi. 7, seq.)
accuracy, as it seems to me, than  that the  knowledge  of God was
commonly characterizes his version.  higher than the heavens, and had
Eichhorn renders it in a sense some- professed (ver. 6) to have himself
what similar:                       exalted views of the Most High. In
Die ihre Faust fii ihre Gettheit achen-   reply to this, Job says that the views
which Zophar had expressed, were'who regard their fist as their God.' the most comnmon-place imaginable.
And so Stuhlman renders it:         He need not pretend to be acquainted
with the more exalted works of God,
Und wem  die Faust fiir Gottheit gilt-  with the more exalted works of God,
or appeal to them as if his know-'and to whom the fist avails for their  ledge corresponded with them. Even
God;' that is, says lie, Job means  the lower creation-the brutes-the
that this is the course of the world. earth-the fishes-could teach him
Pr. Good renders it, "of him who  knowledge which he had not now.
bath created all these things with his  Even from  their nature, properties,
hand "-still less accurately. In or-  and  modes of life, higher views
der to this, he is obliged to sup-  might he obtained than Zophar had.
pose an error in the text, but without Others suppose, that the meaning is,
the slightest authority. Jerome ren- that in the distribution of happiness,
ders it as in our version. The LXX,  God is so far from  observing moral
" who provoke the Lord as if there  relations, that even among the lowei
vould be no trial to them-.-4'Taeyt  animals, the rapacious and the violent
14




182-                            JOB.
8 Or speak to the earth, and        9 Who  knoweth not in  all
it shall teach thee; and the fishes  these, that the hand of the LORD
of the sea shall declare unto thee.  hath wrought this?
are prospered, and the gentle and the  less are not protected.'The general
innocent are the victims.  Lions, principle is illustrated in them, that
wolves, and panthers are prospered —  the dealings of God are not always
the lamb, the kid, the gazelle, are the  in exact accordance with character.
victims. Either of these views may    8. Or speak to the earth, and it shall
suit the connection, though the latter  teach thee. Perhaps this appeal to
seems to me to be the more probable  the earth may mean, as Stuhlman
interpretation.  The object of Job is  supposes, that the  same  thing is
to show  that rewards and punish-  shown  in  the productions of the
ments are not distributed according  earth, as in the case of fierce anito character.  This was so plain in  mals. Noxious weeds arid useless
his view as-scarcely to admit of argu-  plants are  more thrifty than  the
ment.  It was seen  all over the  plants which  are useful, and the
world, not only among men, but even  growth of poisonous or annoying
in the brute creation. Everywhere  things on the earth illustrates the
the strong prey upon the weak: the  same thing as the dealings of God
fierce upon the tame; the violent with men-that his dealings are not
upon the timid. Yet God does not in accordance with the real nature of
come forth to destroy the lion and the  objects. IT.ind the fishes of the sea.
hyvena, or to deliver the lamb and  The same thing is manifested in the
the gazelle from their grasp. Like  sea, where the mighty prey upon the
robbers (ver. 6),-lions, panthers,  feeble, and the fierce and the feroand wolves prowl upon the earth; cious overcome the defenceless. The
and the eagle and the vulture from   sentiment is, that it is a great printhe air pounce upon the defenceless,  ciple which pervades all things, that
and the great robbers of the deep  the ferocious, the strong, the wicked,
prey upon the feeble, and still are  are often prospered, while the weak,
prospered. What a striking illustra-  the defenceless, the  innocent, the
tion of the course of events among  pious, are subject to calamities, and
men, and of the relative condition of that God does not apportion his dealthe righteous and the wicked! No-  ings to the exact character of his
thing could be more pertinent to the  creatures. Undoubtedly Job was right
design of Job than this appeal, and  in this, and this general principle
nothing was more in accordance with  might be seen then, as now, to perthe whole structure of the argument  vade the world.
in the poem, where wisdom is seen    9. Who knoweth not in all these.
mainly to consist in the result of care-  Who cannot see in all these the
ful observation.  T~ Ind they shall proofs of the same divine and sovteach thee. Shall teach thee that God  ereign agency?  Who  cannot see
does not treat all according to their  the hand of the same God, and the
character.  He does not give security  same great principles of administrato the gentle, the tame, and the inno- tion? The meaning of Job is, that
ceitA, and punish the ferocious, the  the position which he defends is so
blood-thirsty, and the cruel. ~T.nd  plain, that it may be learned from the
the fowls.  They shall give thee in-  very earth and the lowest orders of
formation of the point under discus-  animals which God has made. IT That
sion.  Those that prey upon others  the hand of the LORD hath wrought
-as the eagle and the vulture-are  this. In this place the original word
not exposed at once to the divine  is,~,m~-r-JEHOvAH.  On the mean
displeasure, and the tender and harm- ing of the word. see Notes on Isaiah,




CHAPTER XII.                                183
10 In whose hand is the' soul         11 Doth not the ear try words?
of every  living  thing, and  the  and the'mouth taste his meat?
breath of all  m mankind.                1 or, life.    flesh of man.    3 palate.
ch. i. 2.  The Chaldeealso rendersit  mentators have  not been  agreed.
here m' —JAH.  It is remarkable that  Probably  the  sense  is, that there
this is the only place where the name  ought to be a diligent attention to
JEIHOVAH OCC11urs in poetical parts of  the signification of words, and to thle
the book of Job, in the printed edi-  meaning of a speaker, as one caretions.  In ch. xxviii 28, JEHOVA1H is  fully tastes llis food; and Job, perfound in some manuscripts, though I haps, may be disposed to complain
the word  ldoniai is in the printed  that his friends had not given that atcopies.  Eichhorn, Einleit. ~ 644,  tention  which thley ought to have
JNfote.  In clh. xii. 9, tile word JEHO-  done to the true design and signifiVAH, though found in the prinrted  cation of his remarks.  Or it may
editions, is wanting in nine ancient  mnean tlihat man is endowed with the
manuscripts.  Dr. J. P. Wilson, on  faculty of attending to the nature and
the " Hope of Immortality," p. 57.  qualities of objects, and thlat he ought
The word JE1HOVAH constantly oc-  to exercise that faculty in judging of
curs in the historical parts of the  the lessons which are taught respectbook. On the argument derived from   ing God or his works.  T.And the
this, in regard to the antiquity of tile  mouth.  Marg. as in the Heb...-_
book of Job, see the Introduction,  paelate.  The word nmeans not merely
~ 4 iii. 3.                            the palate, but tile lower part of the
10. In  Cwhose hand is  the soul  mouth (Gesenius), and is especially
of every livino' thing.  Marlg. Life.  used to designate the organ or the
The margin is the more correct ren-  seat of taste.  Ps. cxix. 103, Job vi.
dering.  The idea is, that all are un-  30.  f IHis meat. Its food-the word
der the control of God.  HIe gives  meeat being used in old English to delife, and health, and happiness when  note all kinds of food.  The sense
he pleases, and when le chooses he  is, man is endowed with the faculty
takes them away. His sovereignty is  of distinguishing wlhat is wholesome
manifested, says Job, in the inferior  from  what is unwholesome, and lie
creation, or among the beasts of' the  should, in like manner, exercise the
field, the fishes of the sea, and the  faculty which God has given him of
fowls of heaven.  ~F lnad the breath  distinguishing the true from the false
qf all qmankind. M'arg. Flesh of man.  on moral subjects.  He should not
The margin is in accordance with the  suppose that all that had been said, or
Hebrew.  The meaning is, that man  that could be said, must necessarily be
is subjected to thle same laws as the  true.  He should not suppose that
rest of the creation.  God is a sove-  merely to string together proverbs,
reigni, and the same great principles  and to utter common-place snggesof administration may be seen in all  tions, was a mark of true wisdom.
his works.                             He  should  separate  the  valuable
11. Doth not the ear try words2   fronm the worthless, the true from the
Tike literal meaning of this, whichf is  false', and tile wholesome from  the
evidently a proverbial expression, is  injurious.  Job complains that his
plain; but about its bearing  here  friends had not done this.  They had
there is more difficulty.  The literal  shown no power of discrimination or
sense is, that it is the office of the ear  selection.  They had uttered comto mark the distinction of sounds, and  mon-place  apothegmns,  and  they
to convey the sense to the soul.  But  gathered  adages of former times,
In regard to the exact bearing of this  without any discrimination, and had.roverb on the case in hand, corn-  urged then in their arguments against




184                              JOB.
12 With the ancient a is wis-    14 Behold, he breaketh down,
dom; and in length of days un-  and it cannot be built again; he
derstanding.                          shutteth 2up a man, and there
13 With'him is wisdom  and  can be no opening.
strength, he hath counsel b and         15 Behold, he withholdeth the
understanding.                        waters, and they dry up; also he
a c. 32 7.      1 i. e. God.           b Pr. 8. 14.     2 upon.
him, whether pertinent or not. It every where. He made all things;
was by this kind of irrelevant and  he sustains all things; he reverses
miscellaneous remark that he felt that the condition of men at his pleasure;
he had been mocked by his friends, he sets up whom  he pleases, and
ver. 4.                               when  he chooses he casts them
12. With the ancient is wisdom. down. His works are contrary in
ith  the  aged.  The  ord   many respects to what we should
With  the  aged.  The word tJ lt.
" anticipate; and the sense of all is,
here used, means an old man, one  that God was a holy and a righteous
gray-headed.  It is used chiefly in  sovereign, and that such were the
poetry, and is commonly employed  reverses under his administration that
in the sense of one who is decrepit we could not argue that he treated
by age. It is rendered very aged in  all according to their character on
Job xv. 10; " him that stooped for  earth.
age,"' 2 Chr1on. xXxvi. 17 -;  very old "
age,'2 Chr             "         old  14. Behold, he breaketh down. None
Job xxxii. 6; and the aged, Job xxix.
8.  The LXX render it, E'E ~       can  repair what he pulls down.
8. The LXX  re7 der it*, E,    r).)s    Cities and towns he can devote to
zoo;,~o),in muitch time.  The sense is,
IOo.v,, is Ck ti.me.   The       7 ruin by fire, or earthquake, or the
that wisdom mnight be expected to bed so completey destroy
n.npestilence, and so completely destroy
found with the man who had had a  psine
themn that they can never be rebuilt.
long opportunity to observe the course  the may  now   refer to such illustrt.
of events; who had conversed with       
a form.er generation, and who had           as Sodom, Babylon, Petra, Tyre,
had time for personal reflection. This  Herculaneum, and Pompeii, as full
was in accordance with the ancient proof of what is here affirmed. 11 He
slzutteth p a man.  He can shut up a
Oriental views, where knowledge
Oriental views, where knowledge man in such difficulties and straits
was imparted mainly by tradition, that he cannot extricate himself. See
and where wisdom  depended much  bch. xi. 10. The  Chaldee  renders
on the opportunity of personal obser-  this, "lie shuts up a man in the
vation. Comp. ch. xxxii. 7.
13. With him  is wisdom. Marg. M   grae (             and it cannot be
correctly, " God."  However much  opened."  But the more correct idea
wisdom  there may seem to be with  is, that God has complete control
aged men, yet the true wisdomn-that  over a man, and that he can so hedge
which was supreme and worthy of up his way that he cannot help himthe name-was to be found in God  self.
alone.  The object of Job was to lead    15. He withholdeth  the waters.
the thoughts up to God, and to bring  From  the clouds and springs.  He
his fiiends to a contemplation of the  has control over the rains and the
"isdom  which lie manifests in his  fountains; and when these are withworl s.  Accordingly he goes on in  held, rivers and lakes become dry.
the remainder of this chapter to state                             v 
sonme of he illustrations of wisdom   The Syriac  renders this,.,,
and power which God had exhibited, —.if he rebuke the wraters, supposand particularly to show that he was  ing that there might perhaps be an
a sovereign, and did his pleasure  allusion to the drying up of the Red




CHAPTER XII.                                185
sendeth them out, and they over-  way  spoiled, and  maketh  the
turn the earth                         judges b fools.
16  With him  is strength and          18 He  looseth  the  bond  of
wisdom: the deceived a and the  kings, and  girdeth  their  loins
deceiver are his.                      with a girdle.
17 He leadeth counsellors a-           19 He c leadeth princes away
a Ezk. 14. 9.    b Is. 19 13.                   c Is 45. 1.
Sea, or tlhe 1formartion of a passage for  tivity.  The object of this is to show
the Israelites.  But it is remarkable  that God is superior over all, and
that in the argumlent here there is no  also that men are not dealt with in
aIllusion to arly historical fact, not to  exact accordance witll their characthe flood, or to the destruction  of ter and rank.  God is a sovereign,
Sodom and Gomorrah, or to the pas-  and he shows his sovereigsnty wheln
sage through the Red Sea, though  defeating the counsels and purposes
these occurrences would have fur-  of the wisest of men, and overturning
nished so appropriate illustrations of thle  plans of the  mighty.  T.uInd
the points under discussion.  Is it to  makcth the judges fools.  He leaves
be inferred thalt Job  iad never heard  them to distracted and ftoolish plans.
of any of those events? Or may it  He leaves them  to the adoption of
have been that the lessons which  measures which result in tlheir own
they were ada;pted to teach had been  ruin. He is a sovereign, having conactually embodied in  the proverbs  trol over the minds of the great, aind
whicl hlie was using, and furnished  power to defeat all tlleir counrsels, and
wel!l known illustrations or the bosis  to render them  infatulated.  Nothing
of such apothegms?  T He sendeth. can be clearer than this.  Notliing
them oult, and they overturn the earth.  has been more frequently illustrated
Such inunddations may have occurred  in the history of nations. In accordin the swollen torrents of Arabia, and  ance with thiis belief is the wellindeed are so common every where  known expression:
as to furnish a striking illustration of
tahe poxver and sovereign agency of  4uemn Deus vult perdere priusque dementat.
the power and sovereign agency of
God.                                   " Wtlom God pulposes to destroy, hie first in16. The deceived and the deceiver
are his.  This is designed to teach    18. He looseth the bond of kings
that all classes of men are under his  The  bond  of kings ('t't)  here
control.  All are dependent on him,  means that by which they bind othand all are subject to him.  HIe has  ers.  Their power over others he
power to keep them, and lie can de-  loosens or takes away. T, dnd girdeth
stroy them  when he pleases.  Dr.  their loins with a girdle.  That is,
Good supposes that Job refers here to  he girds them with a rope or cord, and
hiniself and his fiiends who had be-  leads them  away as prisoners.  The
guiled him into expressions. of impa-  whole series of remarks here refers
tience and complaint.  But it is more  to the reverses and changes in the
probably a general declaration  that  conditions  of life.  The  meaning
all classes of men were tunder the  here is, that the bonds of authority
control of God.                        which they imposed on others are
17. He  leadeth counsellors away  unbound, and that their own loins
spoiled.  Plundered or captive. That  are bound with a girdle, not a girdle
is, tile counsels of wise and great of' royal dignity and ornament, but
men do not avail against God. States-  such a one as they are bound with
men who promiised themselves xicto-  who are servants, or who travel. Pict.
ry as the result of their plans he dis-  Bib.
appoints, and leads away into cap-    19. lte leadathprincesaway yspoiled




1.86                              JOB.
spoiled, and  overthroweth  the  away the understanding  of the
mighty.                                aged.
2J He  removeth a away the             21  He  b poureth   contempt
1speech of the trusty, and taketh  upon  princes, and  2weakeneth
a Is. 3. 1-3.   1 lip of the faitfiul.  b Da.  the strength of the mighty.
2. 21, 22.  2 or, looseti thle girdle of the strong.
That is, plundered.  The word here  sagacious  anticipations  are  disaprendlered "  prilles"  ~(aeD^: means  pointed, their wisest schemes  are
foiled. They fail in their calculations
properly priests, and it is usually so  foiled. Theyf cntheicalculations
rendered in the Scriptures  Te an-  of the course of events, and te arrangements  of Providence are such
cient Hebrew  interplreters  suppose  th
cient th    e wo rd sometimes also mens  that they could not anticipate what
that the word sometimes  also means
prince.  The Chaldee Paraphrast has  was to occur  ~ The understann
not unfrequently so rendered it, usin   of the aged.  To whom  the young?   were accustomed to look up with defthe word  CW1 to express it. Gen.  erence and respect.  The meaning
xli. 45. Ps. cx. 4.  In this place, the  here is, that they who were accus
Vulgate renders it, sacerdotes; and  tomed to give wise and sound advice,
the LXX, ouistq, priests.  So Luther  if left by God, give vain and foolish
renders it, Priester. So Castellio. It counsels.
can be applied to princes or states-    21. He  poureth  contempt  utpon
men only because priests were fre- princes.  He ihas power to hurl them
quently engaged in perforniing the  from their thrones, and to overwhelm
fiunctions of civil officers, and were  them with disgrace.  IT drLd zoeakenin fact to a certain extent officers of eth, the str'enotlt of the mighty.  Marg.
the government.  But it seems to me  as in Heb. looseth the girdle of the
that it is to be taken in its usual sig-  strong.   The Orientals wore loose
nification, and that it means that even  flowing robes, which were secured
the ministers of religion were at the  by a girdle around the loins.  Wher
control ofGod, and were subject to the  they labored, ran, or travelled. their
same reverses as other men of dis-  robes were girded up. But this is
tinction and power.  IT.nd  over-  common  every where.   Wrestlers,
throweth. The word here used (fb )     leapers, and runners, put a girdle
has the notion of slipping, or glid-  around them, and are able thus to
ing. So in A, te wrd  accomplish  much more than  they
ing.  So in Arabhic, the word'L ~.4  otherwise could. To loosen that, is
means to slip by, and to besmear. See  to weaken them.  So Job says that
Prov. xiii 6: "' Wickedness over-  God had power to loosen the strength
throweth (1       causes to slip)theeof the mighty.  He here seems to
sinner.  C        omp. Prov. xxi. 12, xxii. the  labor for expressions, and varies the
sinner." Comp. Prov. xxi. 12, xxii.
12.  Here it means to overthrow, to  form  of the image in every way to
prostrate.  The most mighty chief-  show the asolute ontrol whct tht isod
tairi  canot sd fr  hhas over men, aiid the fact that his
tains cannot stand firmn   before him,
ht - theyglid staw d fal before power is seen in the reverses of manbutthley glide away ard fall.         kind.    Lucretius   has  a  Fassage
20. He reemovetl away the speech of kn. L                          ss'20. He r~entoveth  aiuy the speech of  strongly resembling this in the genethe trusty.  Marg. lip of the ftaithful.  trongly resem ng t n te gee"-He takes away the lip," i. e he  ral sentiment
takes away the power of giving safe  Usque adeo res hulmanas, vis abdita qumdain
con usel or good advice.  The "1 trus-  Obteliti; et Iplchros flsces, smvatsque secures,
ty' or  " filithf ul " here refer to those  Proculcare, a.tque ludibrio sibi hahere, videtur.
of age and experience, and on whose
couinsel men are accustomed to rely. So from his awful shades, some Power unseen
coulnse l  men a]re acclustormed to lrely. O'erthrows all human greatness! Treads to
The mneaning here is, that their most       dust




CHAPTER, XII.                              187
22 He   discovereth  a  deep          24 He taketh  way the heart
things  out  of  darkness,  and  d of the chief of the people ot
bringeth out to light the shadow   the earth, and causeth them  to
bof death.                            wander in  a wilderness  where
23 He increaseth c the nations,  there is no way.
and destroyeth them; he enlarg-    25 They grope e in the dark
eth the nations, and'straiteneth  without light, and  he  maketh
them  again.                          them  to I stagger like a drunken
a 1 Co. 4. 5.   b c. 34. 22.  c Ps. 107. 38. man.
I leadeth in.   d Da. 4. 16. 33.     e De.'28.29.    2 wander.
Rods, ensigns. crowns-the proudest pomps of grow licentious;" but the word  4iD
state s
Andlausatallthemockeryofman  never has this sense.  It means, to
GoOD.   make great; to multiply; to increase.
22. He discovereth deep things out  [ Rnd straiteneth them again. Marg.
of darkness.  That is, God discloses  leadeth in.  So the word rlM  means.
truths which are wholly beyond the  The idea is, that he increases a napower of man to discover-truths that  tion so that it spreads abroad beyond
seem to be hidden in profound night.  its usual limits, and then at his pleasThis may refer either to the revela-  ure leads them  back again, or contion which God was believed to have.fines them within the limits whence
furnished, or to his power of bringing  they had emigrated.
out the most secret thoughts and pur-    24. He taketh away the heart. The
poses, or to his power of predicting  word heart here evidently  means
future events by bringing them  out mind, intelligence, wisdom.   See
of darkness to the clear light of day,  Notes on ver. 3.  IT Of the chief of
or to his power of detecting plots, the people.  IIeb.'Headsofthe peointrigues, and conspiracies.  IT and  pie;' that is, of the rulers of the
bringeth out to light the shadow of earth.   The meaning is, that he
death.  On the meaning of the word  leaves them  to infatuated and disrendered  1"shadow of death," see  tracted counsels.  By withdrawing
Notes on ch. iii. 5. It here denotes  from them, lie has power to frustrate
whatever is dark or obscure. It is  their plans, and to leave them  to an
rather a favorite expression with the  entire want of wisdom. See Notes
author of this poem  (see ch. x. 22, on ver. 17. 1~ Jlnd causeth them  to
xvi. 16, xxiv. 17, xxxiv. 22, xxxviii.  wander in a woilderness.  They are
17), though it occurs elsewhere in  like persons in a vast waste of paththe Scriptures.  The deepest dark-  less sands without a waymark, a
ness, the obscurest night, are repre-  guide, or a path.  The perplexity
sented by it; and the idea is, that  and confusion of the great ones of the
even from the most dark and impen-  earth could not be more strikingly
etrable regions God could bring out  represented than by the condition of
light and truth. All is naked and  such a lost traveller.
open to the mind of God.               25. They grope in the dark. They
23  He increaseth the nations, and  are like persons who attempt to feel
destroyeth them.  He has entire con-  their way along in the dark.  Comp.
trd over them.  The sources of pros-  Notes on Isa. lix. 10.'T and he mnakperrty are in his hand, and at his  eth them to stagger like a drunken
pleasure ha can visit them with fai-  man.  Marg. wander. Their unstaine, pestilence, ct war, and diminish  ble and perplexed counsels are like
their numbers and arrest their pros-  the reelings ofa drunken man.  See
perity.  Dr. Good renders this very  Notes on Isa. xix. 14, xxiv. 20. This
mproperly, " He letteth the nations  closes the chapter, and with it the




188                             JOB.
eortroversy in regard to the ability  writings of the heathen; and they
to adduce pertinent and striking pro-  show  that somehow in the earliest
verbial expressions. See Notes on  ages there prevailed views of God
ver. 3. Job had showed them that which the human mind for ages after
he was as familiar with proverbs re- wards, and in the most favorable cirspecting God as they were, and that cumstances, was not capable of origihe entertained as exalted ideas of the  nating.  These proverbial sayings
control and government of the Most were doubtless fragments of revealed
High as they did. It may be added, truth, which had come down by trathat these are sublime and beautiful dition, and which were thus embodied
expressions respecting God.  They  in a form convenient to be transmitted
surpass all that can be found in the  from age to age.
CHAPTER XIII.
T.O   mine eye hath seen all    3 Surely I would speak to the
this, mine ear hath heard  Almighty, a and I desire to reaand understood it.                 son b with God.
2 What ye know, the same do    4 But ye are forgers of lies,
I know also; I am  not inferior  ye are all physicians of no c vaunto you.                          lue.
a c. 23. 3. 31. 35.         b Is. 1. 18. Mi. 6.2, &c.  c c. 16. 2.
1. Lo, mine eye hath seen all this. his cause. The views which he enI have seen illustrations of all that I tertained of his friends he proceeds
have said, or that you have said about to state at considerable length, and
the methods of divine providence.    without much reserve, in the follow
2. What ye know, &c. See Note  ing verses.
on ch. xii. 3.                        4. But ye areforgers of lies. The
3. Surely I would speak to the all- word lies here seems to be used in a
mighty. I would desire to carry my  large sense, to denote sophisms, false
cause directly up to God, and spread  accusations, errors. They maintained
out my reasons before him. This Job  false positions; they did not see the
often professed to desire. See ch. exact truth in respect to the divine
ix. 34, 35. He felt that God would  dealings, and to the character of Job.
appreciate the arguments which he  They maintained  strenuously that
would urge, and would do justice to  Job was a hypocrite, and that God
them. His friends he felt were cen- was punishing him for his sins. They
sorious and severe. They neither maintained that God deals with men
did justice to his feelings, nor to his in exact accordance with their charmotives. They perverted his words acter in this world, all of which Job
and arguments; and instead of con- regarded as false doctrine, and assertsoling him, they only aggravated his ed that they defended it with sophis
trials, and caused him  to sink into  tical arguments invented for the purdeeper sorrows., But he felt if he  pose, and thus they could be spoken
could carry his cause to God, he  of as' forgers of lies.' IT Physicians
would do ample justice to him and  of no value. The meaning is, that




CHAPTER XII.                               189
5 Oh  that ye would altogether        7 Will ye speak  wickedly  b
hold your peace! and a it should  for God? and talk deceitfully c
be your wisdom.                       for him?
6 Hear  now  my  reasoning,    8 Will ye accept his person?
and hearken to the pleadings of will ye contend for God?
my lips.                               a Pr. 17.28. Am. 5. 13.  b c. 32. 21, 22.
c 2 Co. 4. 2.
they had come to give him consola-  ment must be defended at all events;
tion, but nothing that they had said  and when they can see no reason for
Il;d imparted comfort.  They were  the divine dealings, do they not make
like physicians sent for to visit the  attempts at vindicating them, wiichl
sick, who could do nothing when  are merely designed to throw dust in
they came. Conip. ch. xvi. 2.        the eyes of an opponent, and which
5. 0/ that ye would altogether hold  are known to be sophistical in their
your peace.  You would show your  nature?  It is wrong to employ a
wisdom  by silence. Since you can  sophistical argument on any sohbject;
say nothing that is adapted to give  and in reasoning on the divine charcornfort, or to explain the true state  acter and dealings, when we come, as
of the ca.se, it would be wise to say  we often do, to points which we canniothing.   Comp. Prov. xvii. 28:  not understand, it is best to confess it.
1" Even a fool when he holdeth his  God asks no weak or sophistical arpeace is counted wise."              gument in his defence; still less can
7. Will ye speak wickedlyfor God?  he be pleased with an argument,
That is, will you  maintain  unjust  though in defence of his government,
princ(iples with a view to honor or to  which  is based on unjust princivindicate God? Job refers doubtless  pies.  IT.]nd talk deceitfullyfor him.
to the positions which they had de-  Use fallacies and  sophisms in atfended in regard to the divine admin-  tempting to vindicate him.  Every
istration-principles which he regard-  thing in speaking of God, should be
ed as unjust, though they had em-  true, pure, and sound.  Every arguployed them professedly in vindicat-  ment should be fiee firom any appeariing God. The sense is, that unjust ance of sophism, and should be such
principles ought not to be advanced  as will bear the test of the most thoto vindicate God.  The great cause  rough  examination.  No honor is
of truth and justice should always be  done to God by sophistical arguniaintained, and even in attempting  ments, nor can lie be pleased when
to vindicate the divine administra-  such arguments are employed even to
tion, we ought to make use of no ar-  vindicate and honor his character.
guments which are not based on that    8. Will ye accept his person? That
which is right and true.  Job means  is, will you be partial to him? The
to reproach his friends with having, language is such as is used in relation
in their professed vindication of God, to courts of justice, where a judge
advanced sentiments which were at shows fivor to one of the parties on
war with truth and justice, and which  account of birth, rank, wealth, or perwere full of fallacy and sophistry.  sonal friendship.  The idea here is,
And is this never done now?  Are'will you, from  partiality to God,
sophistical arguments never employed  maintain unjust principles, and dein attempting to vindicate the divine  fend positions which are really untegovernment? Do  we never state  nable?  There was a controversy beprinciples in regard to him which we  tween Job and God.  Job niaintainshould esteem to be unjust and disho-  ed that he was punished too severely;
norable ifapplied to man? Do notgood  that the divine dealings were unequal
men sometimes feel that that govern-  and disproportioned to his offences




190                              JOB.
His friends, he alleges, hatve not done  means to say that they were unfitted
justice to the arguments which he  in all respects to be the advocates of
had urged, but had taken sides with  God.  They did not understand the
God against him, no matter what he  pr'inciples ofhis administration. Their
urged or what he said.  So little dis-  views were narrow, their information
posed were they to do justice to him  limited, and their arguments eitheand to listen to his vindication, that common-place or unsound.  Accordno matter  what he said, they set it ing to this interpretation, the emnall down to impatience, rebellion, phasis will be on thie word' ye'and insubmission. They assumed that  " will vY  contend for God?"  The
he was wrong, and that God was  whole verse may mean,' God is not
wholly right in all things.  Of this  to be defended by mere partiality, oi
position that God was right, no one  favor.  Solid arguments only should
could reasonably complain, and in his  be employed in his cause.  Such you
sober reflections Job himself would  have  not used, and you have shown
not be disposed to object to it; but yourselves to be entirely unfitted for
his colnplaint is, that though the con-  this gieat argument.' The practical
siderations which lie urged were of inference  which  we should  draw
the greatest weight, they would not from  this is, that our arguments in
allow their force, simply because they  defence of the divine administration,
were dletermined to vindicate God. should be solid and sound.  They
Their position was, that God dealt should not be mere declamation, or
with men strictly according to their  mere assertion. They should be such
chalracter;   and that no matter what  as will become the great theme, and
tlhey suflered, their sufferirnLrs were the  such as will stand the test of any
exact measure of their ill desert.  proper trial that can be applied to
Against this position, they would hear  reasoning.  There  are  arguments
nothing that Job could say; and they  which will' vindicate all God's ways
mlinot'ined it by every kind of argu-  to men;' and to  search them  out
ment Vwhich was at their command —  should be one of the great employwlhether sound or unsound, sophisti-  ments of our lives.  If ministers of
cal or solid. Job says that this was  the gospel would always abide by
showing partiality for God, and he  these principles, they would often do
felt that he had a right to complain.  much more than they do now  to
We need never show' partiality' commend religion to the sober views
even for God. He can be vindicated  of mankind.  No men' are under
by just and equal arguments; and we  greater temptations to use weak or
need never injure others while we  unsound arguments than they are.
vindicate him.  Our arguments for  They feel it to be their duty at all
hinm should indeed be reverent, and  hazards to defend the divine adminwe should desire to vindicate  his  istration. They are in circumstances
character and government; but the  where their arguments will not be
considerations which we urge need  subjected  to the searching process
not be those of mere partiality and  which an argument at the bar will be,
fiavor.  IT Will ye contend for God   where a keen and interestedopponent
Language taken from a court of jus-  is on the alert, and will certainly sift
tice, and rdferring to an argument in  every  argument which  is urged.
favor of a party or cause.  Job asks  Either by inability to explain the
whiether they would undertake  to  difficulties of the divine government,
maintain the cause of God, and lie  or by indolence in searching out armay mean to intimate that they were  gunments, or by presuming on the
wholly disqualified for such an under-  ignorance and dulness of their heartaking.  He not only reproves them   ers, or by a pride which will not
for a want of candor and impartiality, allow them to confess their ignorance
as in the previous expressions, but he  on any subject, they are in danger of




CHAPTER XIII.                            191
9 Is it good that he should  if ye do secretly  accept b persearch you out? or as one man  sons
mocketh another, do ye so mock         11 Shall not his excellency
him?                               make  you  afraid? c and  his
10 He will surely reprove you, dread fall upon you?
a Ga. 6. 7                b Ps. 82. 1,2.   c Je. 5.22. 10. 7, 10.
attempting to hide a difficulty which    10. He will surely reprove you, if ye
tliey cannot explain, or of using argu-  do secretly accept persons.  If you
ments and  resorting to reasoning, show partiality, you will incur his
which would be regarded as unsound  disapprobation.  This seems to have
or worthless any where'else.  A  much of a proverbial cast, and to
minister should  always remember  mean that under no possible circumthat sound reasoning is as necessary  stances was it right to show  parin religion as in other things, and  tiality.  No matter for whom  it may
that there are always some men who  be done, it will be displeasing to
can detect a fallacy or see through  God. Even if it be in favor of the
sophistry. XWith what diligent study  righteous, the widow, the fatherless,
then should  the ministers of the  or of himself, if there is not a dispogospel prepare for their work! How  sition to judge according to truth and
careful should they be, as the advo-  evidence, God will frown upon you.
cates of God and his cause in a world  No matter who the parties might be;
opposed to him, to find out solid ar-  no matter what their rank; no matguments, to meet with candor every  ter what friendship there might be
objection, and to convince men by  for one or the other of them, it was
sound reasoning, that God is right! never to be assumed that one was
Their work is to convince, not to de- right and the other wrong without
nounce; and if there is any office of evidence. T'he exact truth was to
unspeakable responsibility on earth, it be sought after, and the judgment
is that of undertaking to be the advo-  made up accordingly.  Even when
cates of God.                       God was one of the parties, the same
9. Is it good that he should search  course was to be pursued. His charyou out?  Would it be well for you  acter was capable of being successif lie should go into an investigation  fully vindicated, and he would not
of your character, and of the argu-  be pleased to have his cause defendments which you adduce? The idea ed or decided by partiality, or by
is, that if God should make such an  mere favor. Hence he encourages
investigation, the result would be  men  to  bring forth  their strong
highly unfavorable to them.  Per-  reasons, and to adduce all that can
haps Job means to intimate that, if be said against his government and
they were subjected to the kind of laws. See Notes on Isa. xli. 1-21.
trial that he had been, it would be    11. Shall not his excellency. His
seen  that they could not bear it. exaltation ('it from N'=? to exalt, to
T 0Or as one man mocketh another.  lift up), or his majesty. Gen. xlix. 3.
The idea here is,'it is possible to  T JMake you afraid. Fill you with
delude or deceive man, but God can-  awe and reverence.  Shall it not
not be deceived. You may conceal  restrain  you  fiom  fallacy, from
your thoughts and motives from man, sophisms, and from all presumptuous
but you cannot from God. You may  and unfounded reasoning. The sense
use arguments that may impose upon  here is, that a sense of the greatness
man-you may employ fallacies and  and majesty of God should fill the
sophisms which he cannot detect, but mind with solemnity and reverence,
every such effort is vain with God.' and make us serious and sincere;
Comp. Gal. vi. 7.                   should repress all declamation and




192                             JOB.
152 Your remembrances  are' like unto ashes, your bodies to
mere assertion, and should lead us to  they regarded as so profound and
adduce  only  those  considerations  worthy of attention, but which Job
which will bear the test of the final  was disposed to regard as most cormtrial. The general proposition, how-  mon-place, and to treat with conever, is not less clear, that a sense of tempt.  ~ Are like unto ashes. That
the majesty and glory of God should  is, they are valueless.  See Notes on
at all times fill the mind with solemn  Isa. xliv. 20.  Their maxims had
awe, and produce the deepest venera-  about the same relation to true wistion. See Jer. v. 22, x. 7-10. Gen.  dom which ashes have to substantial
-xxviii. 17. IT.nd his dread. The  and nutritious food. The Hebrew
fear of him. You should so stand in  here ('     fit)  is rather, " are
awe of him as not to advance any  parables of ashes; —the word  5
sentiments which he will not apsentiments which  h    e will not ap-r   r meaning similitude, parable, proverb.
prove, or which will not bear the  This interpretation gives more force
test of examination. Rtosenmtiller, and beauty to the passage.  IT Your
however, and after him Noyes, supposes that this is not so much a de- b es-... Vulg.cervices  Sept.
claration of what ought to be, imply-  ob AS oceta.q').tvov-but the' body is
ing that the fear of God ought to pro-  clay. The Hebrew word At, gabh,
duce veneration, as a declaration of
what actually  occurred-implying
that the  were actually influenced  the word gibbous is derived), convex,
that they were actually influenceda           b.
arched; hence the back of animals or
by this slavish fear in what they           Ezek.  x. 12; the boss of
said.  According to this it means  men, Ezek. x. 12; the boss of
th e  we a e  only     shield or buckler-the gibbous, or
that they were actuated  only by a  exterior convex part-Job xv. 26
dread o what Gd wuld do to  y exterior convex part-Job  xv. 26;
dread of what God would do to them
dreadof what God would do to themand then, according to Gesenius, an
that led them to condemn Job with-  and then, according to Gesenius, an
out proof and not h  a reard  to  entrenclhment, a fortress, a strongout proof, and not by a regard to
ytB t cm   it   hold. According to this interpretatruttl.  But the common interpret-  tion, the passage hee means, that
tion seems to me most in accordance  th      e                    t 
the arguments behind which they enwith the meaning of the passage.    trenched themselves were like clay.
12. Your remembrances are like
12. Your remembrances are like  They could not resist an attack made
unto ashes.  There has been a con- 
upon  them, buit would  be easily
siderable variety in the interpretation  trown down, lie   ud walls, Groof this verse. The meaning in our  t, 
common version is certainly not very  tius renders it, Your towers [of declear.  Th  Vugt redr itM          fence] are tumuli of clay."  Rosenclear. The Vulgate renders it, MeTmora vestra comparabitur. ier.  mlller remarks on the verse, that the
mTo   x    Ar oP c X m(rabr & cineli. X   ancients were accustomed to inscribe
The LXX,X',A-oflio'F6a dt i.?llv T
X r            e 7i *)  sentences of valuable historical facts
yialvgcla  ca  aa r o'orj-your boasting
ycevolalt Tact UITO(Mi u 7 osti, E on pillars. If these were engraved
shall pass away like ashes. Dr. Good  on pillars. If these   ere engraved
on stone, they would be permanent;
srenders it, "   Dust are your stored-up  if on pillars covered with clay, they
sayings."   Noyes,  Your maxims  would soon be obliterated.  On a
are words of dust." T he word renpillar or column at Alexandria, the
dered remembrances (]'{iZ'1) means  architect cut his own name at the
properly remembrance, memory, Josh.  base deep in the stone. On the plasiv. 7. Ex. xii. 14; then a memento, or  ter or stucco with which the column
record; then a memorable saying, a  was covered, he inscribed the name
gmaxim.  This is probably the mean-  of the person to whose honor it was
ing here; and the reference is to the  reared.  The consequence was, that
apothegms or proverbs which they  that name became soon obliterated
had so profusely uttered, and which  his own then appeared, and was pei




CHAPTER XI1].                             193
bodies of clay.                       14 Wherefore do I take my
13'Hold your peace, let me  flesh in my teeth, and put my
alone, that I may speak, and let life in my hand?
come on me what will.                         I be silentfrom me.
manent. But the meaning here is  ever might be the result. He transrather, that the apothegms and max- lates it, I Whatever may be the event,
ims behind which they entrenched  I will take my flesh in my teeth, and
themselves were like mud walls, and  my life in my hand.' In this interprecould not withstand an attack.      tation Rosenmfiller concurs. Noyes
13. Hold your peace.  Marg. Be  renders it, "I will count it nothing
silent from  me.  See ver. 5.  It to bear my flesh in my teeth." Good,
is possible that Job may have per-  "Let what may-I will carry my
ceived in them  some disposition to  flesh in my teeth;" and supposes
interrupt him  in a rude manner in  that the phrase is equivalent to sayreply to the severe remarks which  ing, that hie would incur any risk or
he had made, and he asked the privi-  danger.  The proverb he supposes is
lege, therefore, of being permitted to  taken from the contest which so frego on, and to say what he intended, quently takes place between dogs
let come what would.  I~ ind let and other carnivorous quadrupeds,
come on me what will. Any thing, when one of them is carrying a bone
whether reproaches from  you, or or piece of flesh in his mouth, which
additional sufferings from the hand  becomes a source of dispute and a
of God. Allow  me to express my  prize to be fought for. The Vulgate
sentiments, whatever may be the  renders it, Quare lacero carnes meas
consequences to myself. One can- dentibus meis. The LXX,' Taking
not but be forcibly reminded by this my flesh in my teeth, I will put my
verse of the remark of Themistocles, life in my hand.' It seems to me,
" Strike. but hear me."            that the language is to be taken in
14. Wherefore db I take mry flesl in  connection with the previous verse,
my teeth. The meaning of the pro- and is not to be regarded as an interverbial expressions in this verse is rogatory, but as a declaration.'Let
not very clear.  They indicate a  come upon me any thing-whatever
state of great danger; but the exact-(ver. 13) on account
sense of the proverbs it has been diffi- of that, or in-(verenc. 13 on accounttcult to ascertain. Some have sup- F of that, or in reference to that —.
cult to ascertain. Somne have supposed that the phrase' to take the  t —(ver. 14),I will take my life in
flesh in the teeth,' is significant of a  my hand, braving any and every danstate of famine, where a man dying  ger.' It is a firm  and determined
from this cause would seize upon his  purpose that he would express his
own flesh and devour it; others, that sentiments, no matter what might
it refers to the contentions of vora- occur-even if it involved the peril
cious animals, struggling for a piece  of his life. The word'flesh' I take
of flesh; others that it refers to the  to be synonymous with life, or with
fact that what is borne in the teeth is  his best interests; and the figure is
liable to be dropped, and that Job  probably taken from  the fact that
regarded his life as in such a perilous  animals thus carry their prey or spoil
condition. Schultens regards it as in their teeth. Of course, this would
denoting that bold courage in which  be a poor protection. It would be
a man exposes his life to imminent liable to be seized by others.  It
peril. He supposes that it is to be  might even tempt and provoke others
taken in connection with the previous  to seize it; and would lead to converse, as intimating that he would go  flict and perils. So Job felt that the
forward and speak at any rate, what- I course lie was pursuing would lead




194                              JOB
15 Though " he slay me, yet'maintain mine own ways before
will I trust in him; but I will him.
a Ps. 23 4. Pr. 14. 32. ~             1 prove, or, argue.
him into danger, but he was deter- standing this, it was. his fixed purmined to pursue it, let come what pose to confide in God. Comp. Notes
might.  IT And put my life in mine  on ch. xix. 25-27. This was spoken
hand. This is a proverbial expres-  in Job's better moments, and was his
sion, meaning the same as, I will ex-  deliberate and prevailing intention.
pose myselfto danger.  Any thing of This deliberate  purpose expresses
value taken in the handl is liable to be  what was really the character of the
rudely snatched away.  It is like tak-  man, though occasionally, when he
ing a casket of jewels, or a purse of became impatient, he gave utterance
gold, in the hand, which may at any  to different sentiments and feelings.
moment be seized by robbers. The  We are to look to the prevailing and
phrase is not uncommon in the Scrip-  habitual tenor of a man's feelings and
tures to denote exposure to great pe-  declared principles, in order to deterril.  Comp. Ps. cxix. 109, "My soul mine what his character is, and not
is continually in my hand."  1 Sam.  to expressions made under the influxix. 5, "For he did put his life in  ence of temptation, or under the
his hand, and slew the Philistine."  severity of pain. On the sentiment
Judges xii. 3, " I put my life in  here expressed, comp. Ps. xxiii. 4.
my hands, and passed over against Prov. xiv. 32. If Yet will I trust in
the children of Ammon."  A similar  him.  The word here used (fry)
expression occurs in the Greek clas- means properly to wait, stay, delay;
sics, denoting exposure to imminent  and it usually conveys the idea of
danger —iv' 7 j 7 Xv~.T 7,,.' 7'!C   waiting on one with an expectation
he has his- hf~e in his /and. See Rosee has his life in his hand.  See ARos-  of aid or help. Hence it means to
enm1iller on Ps. cxix. 109. The Arabs
hope. The sense here is, that his
have a somewhat similar proverb as
"Hsisar p b a expectation or hope was in God; and
quoted by Schultens,   " His flesh is  if the sense expressed in our common
upon a butcher's block."            version be correct, it implies that
15. Though he slay me.'God may  even in death, or after death, he
so multiply my sorrows and pains  would confide in God.  He would
that I cannot survive them. 1 see  ad
adhere to him, and would still feel
that I may be exposed to increased  that beyond death he would bless
calamities, yet I am willing to meet  him. 1T In him. In God. But there
them. If in maintaining my own  is here an important variation in the
cause, and showing that I am not a
hypocrite (ver. 18), it should so hap-  reading.   The present Hebrew is 
pen that my sufferings should be so  -not. The keri, or marginal readincreased that I should die, yet I will ing, is 1-3-in him.  Jerome renders
do it.' The word slay, or kill, here  it as if it were qb —in ipso, that is, in
refers to temporal death. It has no  him. The LXX followed some read.
reference to punishment in the future  in
world, or to the death of the soul. It
means merely that Job was deter-  any copies of the Hebrew  text, or
mined to maintaiii his cause and de- which was the result of mere imagifend his character, though his suffer-   ation'Though the Almighty, as'  he hath begun, may subdue meings should be so increased that life he hath begun, may subdue mewould be the forfeit. Such was the  X;seolcoleat-yet will I speak, and
extent of his sufferings, that he had  maintain my cause before him.  The
reason to suppose that they would  Chaldee renders it, ify_ e;p.-I
terminate in death; and yet notwith-' will pray before him; evidently read



CHAPTER  Xiii,                              195
16 He also shall be my salva- I not come before him.
tion; a for an hypocrite b shall            a Ps. 27. 1.  b Is. 33. 14.
mng it as if it were i5-in him.  So  away comfort after comfort, though
our health is destroyed and our friends
the Syriac,   w -in  him.  I have  are removed, and though we are led
no doubt, therefore, that this was the  down into the valley and the shadow
ancient reading, and that the true  of death, yet still we never lose our
sense is retained in our common ver-  confidence in him. We feel that all
sion; though Rosenmfiller, Good, will yet be well. We look forward to
Noyes, and others, have adopted the  another state, and anticipate the blessother reading, and suppose that it is  edness of another and a better world.
to be taken as a negative.  Noyes  Reader, can you in sincerity lift the eye
renders it,'Lo! he slayeth me, and  toward God, and say to him,' Though
1 have no hope!' Good, much worse,  Thou dost slay me, though comfort'Should he even slay me, I would  after comfort is taken away, though
not delay.' It may be added, that  the waves of trouble roll over me,
there are frequent instances where  and though I go down into the valley:b and  i: are interchanged, and  of the shadow of death, yet I WILL
where the copyist seems to have been  TRUST IN THEE;-Thine I will be
determined by the sound rather than  even then, and when all is dark I
by a careful inspection of the letters. will believe that God is right, and
According to the Masorites, there are  just, and true, and good, and will
fifteen places where f  not, is writ-  never doubt that he is worthy of my
fifteen    ae were'not, is writ-  eternal affection and praise?' Such
ten for b, to him. Ex. xxi. 8. Lev. is religion.  Where else is it found
xi. 21, xxv. 30. 1 Sam. ii. 3. 2 Sam.  but in the views of God and of his
xvi. 18. Ps. c. 3, cxxxix. 16. Job xiii. government which the Bible reveals?
15, xli. 4. Ezra iv. 2. Prov. xix. 7, The infidel may have apathy in his
xxvi. 2. Isa. ix. 2, lxiii. 9. On the  sufferings, the blasphemer may  be
other hand, 15 is put for &' in 1 Sam. stupid, the moralist or the formalist
ii. 16, xx. 2. Job vi. 21. A mistake  may be unconcerned; but that is not
of this kind may have easily occurred  to have confidence in God.  That rehere.  The sentiment here expressed  sults from  religion alone. 1T But I
is one of the noblest that could fall will maintain mine own ways before
from  the lips of man. It indicates  him.  Marg. prove, or argue.  The
unwavering confidence in God, even  sense is, I will vindicate my ways, or
in death.  It is the determination of myself.  That is, I will maintain
a mind to adhere to him, though he  that I am his friend, and that I am
should strip away comfort after com-  not a hypocrite.  His friends charged
fort, and though there should be no  him  with insincerity   They were
respite to his sorrows until he should  not able, Job supposed, to appreciate
sink down in death. This is the high-  his arguments and to do justice to
est expression of piety, and this it is  him. He had, therefore, expressed
the privilege of the friends of God to  the wish to carry his cause directly
experience. When professed earthly  before God (ver. 3): and he was asfriends become cold towards us, our  sured that He would do justice to
love for them also is chilled.  Should  his arguments.  Even should he slay
they leave and forsake us in the  him, he would still stand up as his
midst of suffering and want, and espe- friend, and would still maintain that
cially should they leave us on a bed  his calamities had not come upon
of' death, we should cease to confide  him, as his friends supposed, bein them.  But not so in respect to  cause he was a hypocrite and a seGod.  Such is the nature of our con-  cret enemy of his Maker.
fidence in him, that though le takes    16. He also shall be my salvation




196                              JOB.
17 Hear diligently my speech,    19 Who c  is  he  that wil
and my declaration  with  your  plead with me? for now, if I
ears.                               hold my tongue, I shall give up
18 Behold now, I have order-  the ghost.
ed my cause; I know that I shall          c Is. 50. 8. Ro.   8. 33, 34.
be justified.
See Notes on Is. xii. 2. Literally,  issue. Or more probably, I think, the
6He is unto me for salvation," that word eq.'% should be taken, as the
is,'I put my trust in him, and he                        
will save me. The opportunity of word           i, in the pesent tense
appearing before God, and of main-  meaning,'I now  set in order my
taining my cause in his presence, will  cause; I enter on the pleading; I
result in my deliverance from the  am confident that I shall so present
charges which are alleged against me. it as to be declared righteous.' ~ I
I shall be able there to show that I  know that I shall bejustified. I have
am not a hypocrite, and God will be-  no doubt as to the issue. I shall be
come my defender.' ~ For an hypo-  declared to be an holy man, and not
crite shall not come before him.. This  a hypocrite. The word rendered'I
seems to be a proverb, or a statement shall be justified' (. ) is used
of a general and indisputable princi-  here in the proper and literal sense
ple. Job admitted this to be true.  of the word justify.  It is a tormn of
Yet he expected to be able to vindi- law; and means,'I shall be declared
cate hilnself before God, and this  to be righteous.  Ishall be shown not
wolld prove that he was not an hypo-  to be guilty in the form  charged on
crite-on the gene'ral principle that a  me, and shall be acquitted or vindiman who was permitted to stand be-  cated.' This sense is different from
fore God and to obtain his favor, that which so often occurs in the
could not be an unrighteous man.  Scriptures when applied to the doc.
To God he looked with confidence;  trine of the justification of a sinner.
and God, he had no doubt, would be  Tlhen it means, to treat one AS IF he
his defender. Thisfact would prove  were righteous, though he is personal-.
that he could not be an hypocrite, ly guilty and undeserving.
as his friends maintained.             19. Who is he that will plead with
17. Hear diligently my speech. me?  That is,'who is there now
That which I have made; that is, the  that will take up the cause, and entei
declaration which I have made of my  into an argument against me? I have
innocence. He refers to his solemn  set my cause before God. I appeal
declaration, (ver. 15, 16,) that he had  now to all to take up the argument
unwavering confidence in God,'and  against me, and have no fear if they
that even should God slay him  he  do as to the result. I am confident
would put confidence in him.  This  of a successful issue,ard await calmsolemn appeal he wished them to at-  ly the divine adjudication.' ~T For
tend to as one of the utmost import-  now, if 1 hold my tongue, i shall give
ance. 1up the ghost.  This translation, in
18. I have ordered my cause. I,te- my view, by no means expresses t e
sally,'judgment?'-=-~t.   The  sense of the original, if indeed it is
LXX  render it, "I am near (iyys   not exactly the reverse. According
Et,ue) to my judgment," or my trial. to this version, the meaning is, that
The meaning may be, that he had  if he did not go into a vindication o(
gone through the pleading, and had  himself he would die. The Hebrew,
said what he wished in self-vindica-  however, is, "for now I will be sition, and he was willing to leave the  lent, and die." That is,' I have maincause with God, and did not doubt the I tained my cause, I will say no more.




CHAPTER XIIIo                             197
20 Only do not two things  from me: and let not thy dread
unto me: then will I not hide  make me afraid.
myself from thee.                      22 Then  call b thou, and I
21 Withdraw a thine hand far  will answer: or let me speak,
a Ps. 39 10.  b c. 38. 3.     and answer thou me.
If there is any one who can success-  conceal myself, or shun the trial and
fully contend with me, and can prove  the argument. See. ch. ix. 34, 35.
that my course cannot be vindicated,    21. Withdraw thine handfar ffronz
then I have no more to say. I will me. Notes ch. ix. 34. The hand of
be silent, and die. I will submit to  God here is used to denote the calamy fate without further argument,  mity or affliction which Job was sufand without a murmur. I have said  fering. The neaning is,'Remove
all that needs to be said, and nothing  my affliction; restore me to health,
would remain but to submit and die.' and I will then enter on the argu20. Only do not two things unto me. ment in vindication of my cause. I
The two things which are specified  am now oppressed, and broken down,
in the following verse. This is an  and enfeebled by disease, and I canaddress to God as Job argues his  not present it with the vigor which I
cause before him, and the request is, might evince if I were in health.'
that he would remove every obstacle  lr.nd let not thy dread make me
to his presenting his cause in the  afraid.'Do not so overpower me
most favorable manner, and so that by thy severe majesty, that I canhe may be on equal terms with him. not present my cause in a calm and
See Notes ch. ix. 34, 35. He was  composed manner.' See Notes ch.
ready to present his cause, and to  ix. 34. Job felt that God had power
plead before God, as (ver. 18) he  to overawe him, and he asked, therehad the utmost confidence that he  fore, that he might have a calm and
would be able so to present it as to  composed mind, and then he would
vindicate himself; and he asks of be able to do justice to his own cause.
God that he would withdraw his hand    22. Then call thou, and I wTil anfor a time (ver. 21) and not terrify  swer. Call me to trial; summon me
him (ver. 21), so that he could pre-  to make my defence. This is Iansent his case with the full vigor of guage taken from courts of justice,
his mind and body, and so that he  and the idea is, that if God would reneed not be overawed by the sense  move his calamity, and not overawe
of the majesty and glory of the Most him, and would then call on him to
High. He wished to be firee to pre- make a defence, he would be ready
sent his cause without the impedi-  to respond to his call.  Thelanguage
ments arising from a deeply distress-  means,' be thou plaintif in the case,
ing and painful malady. He wished to  and I will enter on my defence.'  He
have his full intellectual and bodily  speaks now to God not as to ajudge
vigor restored for a time to him, and  but as a party, and is disposed to go
then he was confident that he could  to trial. See Notes on ch. ix. 33-35.
successfully defend himself. He felt IT Or let me speak, and answer thou
that he was now enfeebled by disease, rte.' Let me be the plaintiff, and
and incapacitated from making the  commence the cause. In any way,
effort for self-vindication  and for  let the cause corne to an issue. Let
maintaining  his cause, which he  me open the cause, adduce my arguwould have been enabled to make in  ments, and defend my view of the subhis palmy days.  ~r Then will I not ject; and then do thou respond.'- The
hide myself from  thee. From  God. idea is, that Job desired a fair trial,
I will stand forth boldly and main-  He was willing that God should setain my cause. I will not attempt to  lect his position, and should either




198                             JOB.
23 How  many are mine ini-  thy  face, and  holdest me foi
quities and sins? make me to ithine enemy? c
know a my transgression and my         25 Wilt thou break d a leaf
sin.                                driven to and fro? and wilt thou
24 Wherefore hidest' thou  pursue the dry stubble?
a c. 34. 32. Jnoo 16. 8. 9.   b Ps. 102. 2.  c La. 2. 5  d Is. 42. 3.
open the cause, or respond to it when  against him. The meaning, accord
he had himself opened it. To our ing to Schultens, is, "That catalogue
view, there is something that is quite  ought to be great which has called
irreverent in this language, and I  down so many and so great calami
know not that it can be entirely vin-  ties upon my head from heaven, when
dicated. But perhaps, when the idea  I am conscious to myself of being
of a trial was once suggested, all the  guilty of no offence."  God sorely
rest may be regarded as tlie mere fill-  afflicted him. Job appeals to him to
ing up, or as language fitted to carry  show why it was done, and to make
out that single idea, and to preserve  a statement of the number and the
the concinnity of the poem. Still, to  magnitude of his offences. IT Make
address God in this manner is a wide  me to know. I would know on what
license even for poetry. There is  account and why I am thus held to
the language of complaint here; there  be guilty, and why I am  thus punis an evident feeling that God was  ished.
not right; there is an undue reliance    24. Wherefore hidest.thou thyface.
of Job on his own powers; there is  To hide the face, or to turn it away,
a disposition to blame God which we
can by no means approve, and which   turn away the fice when we are
we are not required to approve. But
let us not too harshly blame the patri-  on Isa. i. e. IT ANd a oldes mefo
arch. Let him who has suffered much  thine enemy. Regardest and
and long, who feels that he is for-                             treatest
saken by God and by man, who has  me as an enemy.
lost property and friends, and who is   25. Wilt thou break a leaf driven to
suffering under a painful bodily mala-  and3 fo?  Job here means to say that
dy, if he has never had any of those  the treatment of God in regard to him
feelings, cast the first stone. Let not was like treading down a leaf that
those blame him  who live in afflu-  was driven about by the wind-an
ence and prosperity, and who have  insignificant, unsettled, and worthyet to endure the first severe trial of less thing.'Wouldst thou show thy
life.  One of the objects, I suppose, power against such  an object?'of this poem is, to show human na-  The sense is, that it was not worture as it is; to show how good men  thy of God thus to pursue one so
often feel under severe trial; and it unitnportant,andso incapable of offerwould not be true to nature if the  ing any resistance.  If A2nd wilt thou
representation had been that Job was pursue the dry stubble? Is it worthy of
always calm, and that he never cher-  God thus to contend with the driven
ished an improper feeling or gave  straw and stubble of the field? To
vent to an improper thought.         such a leaf, and to such stubble, he
23. How many are mine iniquities  compares himself; and he asks wheandsins?  Job takes the place of the  ther God could be employed in a
plaintiff or accuser. HIe opens the  work such as that would be, of pur.
cause. He appeals to God to state  sling such a flying leaf or driven
the catalogue of his crimes, or to  stubble with a desire to overtake it,
bring forward his charges of guilt and wreak his vengeance on it.




CHAPTER XIII.                              199
26 For  thou  writest  bitter  me to possess the iniquities of
things against me, and makest my youth. a
a Ps. 25. 7.
26. For thou writest bitter things mory of long-forgotten sins, and causagainst me. Charges or accusations  ing the results to meet him now that
of severity.  We use the word bitter he was a man?  We may remark
now  in a somewhat similar sense. here, (1.) That this is often done.
Ve speak of bitter sorrow, bitter cold, The sins and follies of youth seem
&c. The language here is all taken  often to be passed over or to be unnofrom courts of justice, and Job is car- ticed by God. Long intervals of time
rying out the train of thought on  or long tracts of land or ocean may
which he had entered in regard to  intervene between the time when sin
a trial before God. He says that the  was committed in youth, and when it
accusations which God had brought shall be punished in age. The man
against him were of' a bitter and se- may himself have forgotten it, and
vere character; charging him  with  after a youth of dissipation and folly
aggravated offences, and recalling the  he may perhaps have a life o; prossins of his youth, and holding him  perity for many years.  But those
responsible for them. Rosenrtiller sins are not forgotten by God. Far
remnarks that the word write here is a  on in life the results of early dissipaJudicial term, referring to the custom  tion, licentiousness, folly, will meet
of writing the sentence of a person  the offender, and overwhelm him in
condemned (as in Ps. cxlix. 9. Jer. disgrace or calamity.  (2.) God has
xxii. 30); that is, decreeing the pun- power to recall all the offences of
islhment.  So the Greeks used the  earlyv life.  He has access to the soul.
expression yeiq-F'oea b iraz1v, mean-  He knows all its secret springs. With
ing to declare a judicial sentence. infinite ease he can reach the memoSo the Arabs use the word      W     i'ry of a long-forgotten deed of guilt;
and he can overwhelm the mind with
writing to denote a judicial sentence. the recollection of crimes that have
IT dnd makest nme to possess.  Heb. not been thought of for years.  IIe
Causest me to inherit —A.'i.!.  He  can fix the attention with painful inwas heir to them; or they were now  tensity on some slight deed of past
his as a possession or an inheritance. criminality; or le can recall forgotThe Vulgate renders it, consumere me  ten sins in groups; or he can make
vis, etc. " thou wishest to consume me  the remembrance of one sin suggest
with the sins of my youth."  The  a host of others.  No man who has
LXX, " and ihou dost charge against passed a guilty youth can be certain
me "-z-rsytd Ty&s..I The iniquities  that his mind will nr tbe overwhelmed
of my youth. The offences which I with painful recollections, and howcommitted when young.  He com- ever calm and secure he may now be,
plains now that God recalled all those  he may in a moment be harassed
offences; that he went into days that with the consciousness of deep crimiwere past, and raked up what Job had  nality, and with most gloomy appreforgotten; that, not satisfied with  hensions of the wrath to come.  (3.)
charging on him what he had done  A youngman should be pure. He has
as a man, he went back and collected  otherwise no security of respectability
all that could be found in the days in future life, or of pleasant recollecwhen he was under the influence of tions of the past, should he reach old
youthful passions, and  when, like  age.  He who spends his early days
other young men, he might have  in dissipation must expect to reap the
gone astray.  But why should he not fruits of it in future years. Those sins
do it? What impropriety could there  will meet him in his way, and most
be in God in thus recalling the me- probably at an unexpected moment,




200                              JOB'27 Thou puttest my feet also  narrowly  unto  all  my  paths;
in  the  stocks, a and   lookest  thou  settest a print upon  the
a c. 33. 11.                         I observest
and in an unexpected place.  If he i or clogs were used often in ancient
ever becomes a good man, he will  times as a mode of punishment.
have many an hour of bitter and pain-  Prov. vii. 22.  Jeremiah was punishfill regret at the follies of his early  ed by being confined in the stocks.
litfe; if he does not, he will meet the  Jer. xx. 2, xxix. 6. Paul and Silas
accumulated results of his sin on the  were in like manner confinea in the
bed of death and in hell. Somewhere, prison in stocks. Acts xv i.24 Stocks
and somehow, every instance of folly  appear to have been of two kinds.
is to be remembered hereafter, and  They were either clogs attached to
will be remembered with sighs and  one foot or to both feet, so as to emtears.  (4.) God rules among men.  barrass, but not entirely to prevent
There is a moral government on the  walking, or they were fixed frames
earth.  Of this there is no more cer-  to which the feet were attached so as
tain proof than in this fact.  The  entirely to preclude motion.  The
power of summoning up past sins to  former were often used with runaway
the recollection; of recalling those  slaves to prevent their escaping again
that have been forgotten by the of-  when taken, or were affixed to prifender himself, and of placing them   soners to prevent their escape.  The
in black array before the guilty man;  fixed kinds —which are probably reand of caiusing them  to seize with a  ferred  to  here-were of different
giant's grasp upon the soul, is a power  sorts.  They consisted of a frame,
siuch as God alone can wield, and  with holes for the feet only; or for
shows at once that there is a God, the feet and the hands; or for the
and that he rules in the hearts of men.  feet, the hands, and the neck. At
And (5.) If God holds this power  Pompeii, stocks have been found so
now, he will hold it in the world to  contrived that ten prisoners might be
come.  The forgotten sins of youth,  chained by the leg, each leg sepaand the sins of age, will be remern-  rately, by the sliding of a bar. Pict.
bered then.  The sinner walks over  Bible.  The form of this instrument,
a volcano. It may be now calm and  as seen in the East at this day, is
still. Its base may be crowned with  given in the following cuts:
verdure, its sides with orchards and
vineyards; and far iup its heights the
tall tree may wave, and on its summrit the snow may lie undisturbed.
But at any moment that mountain
may heave, and the burning torrent
spread desolation every where. So
with the sinner. He knows not how   The upper half (a) being removed,
soon the day of vengeance may come;  each leg is placed, just above the anhow soon he may be made to inherit  kle, in the groove of the lower half,
the sins of his youth.               and then the upper part is fastened
27. Thou puttest my feet also in the  dowzn so as to confine them  inextristocks.  The word rendered stocks  cably.  The instrument forconfining
(17_ ),  denotes the wooden frame  the hands is formed on the same
or block in which  the feet of a  principle, and is represented in thecut
person were  confined for punish-  on the next page.  The instrument is
ment.  The whole passage here is  still used in India, and is such as to
designed to describe the feet as so  confine the limbs in a very distressing
confined in a clog or clogs, as to pre-  position, though the head is allowed
elude the power of motion.  Stocks  to move freely. IT dnd lookest nae.




CHAPTER XIII.                              201'heels of my feet.                  consumeth, as a garment that is
28 And he, as a rotten thing,  moth-eaten.
1 roots.
rowly unto all my paths. This idea  ing him, and that the expression here
occurs also in ch. xxxiii. 11, though  refers to a mark on the hoof of the
expressed somewhat differently, " He  animal by which the owner could
fuatteth my feet in the stocks, he  designate him. Noyes accords with
narketh all my paths."  Probably  Gesenius.  The editor of the Pictothe allusion is to the paths by. which  rial Bible supposes that it may refer
he might escape. God watched, or to the manner in which the stocks
observed every way-as a sentinel or  were made, and that it means that a
3uard would a prisoner who was  seal was affixed to the parts of the
hampered or clogged, and who would  plank of which they were constructed,
make an attempt to escape. IT Thou  when they were joined together. He
settest a print upon the heels of myffeet.  adds that the Chinese have a portable
MIarg. roots. Such also is the He-  pillory of this kind, and that offendbrew —i'1USCOW.j  Vulg. vestigfia.  ers are obliged to wear it around
Sept.' Upon the roots-risg aE (5as- their necks for a given period, and
of my feet thou comest.' The word  tat over the place where it is joined
meas.popelyoo; t       together a piece of paper is pasted,
means properly pot; athen the  that it may not be opened without
bottom, or the lower part of a thing;  detection.   Rosenmaller  supposes
and hence the soles of the feet. The  that it means, that Job was confined
word rendered' settest a print,' from   within certain prescribed limits, be-.)r,, means to cut in, to hew, to  yond which he was not allowed to
hack; then to engrave, carve, delin-  go. This restraint he supposes was
eate, portray; then to dig. Various  effected by binding his feet by a cord
interpretations have been given of to the stocks, so that he was not al
the passage here. Gesenius supposes  lowed to go beyond a certain distance.
it to mean,'Aro)und the roots of my  The general sense is clear, that Job
feet thou hast digged,' that is, hast  wasconfined within certain limits,and
made a trench so that I can get no  was observed with very marked vigi.
farther.  But though this suits the  lance. But I doubt whether either
connection, yet it is an improbable  of the explanations suggested is the
interpretation. It is not the way in  true one. Probably some custom  is
which one would endeavor to secure  alluded to of which we have no
a prisoner, to make a ditch over which  knowledge now-some mark  that
he could not leap. Others render it,  was affixed to the feet to prevent a
"Around the soles of my feet thou  prisoner from escaping without being
halt drawn lines," i. e. thou hast  detected. What that was, I think,
made marks how far I may go. Dr.  we do not know. Perhaps Oriental
Good supposes that the whole descrip-  researches will yet disclose somine custion refers to some method of clogging  tom that will explain it.
a wild animal for the purpose of tarn-    28. A.nd he, as a rotten thing, con.




202                               SJOB.
sumeth.  Noyes renders this, "And  following chapter of tae state cf man
I, like an abandoned  thing, shall  in general.  The connexion is some
waste away."  Dr. Good translates  thing like this:-' I am  afflicted and
it,-" Well may he dissolve as corrup-  tried in various ways.  My feet are
tion."   Rosenmtiller supposes that in the stocks; my way is hedged up.
Job refers to himself by the word  I am weak, frail, and dying.  But so
Rt. —he, and that having spoken of it is with man universally.  My conhimself in the previous verses, he  dition is like that of the man at large,
now changes the mode of speech, for
and speaks in the third person.  In       "Man, the offspring of a woman,
illustration  of this, he refers to a     Is short-lived, and is full of trouble."
passage in Euripides, Alcestes, vs.
690.  The Vulgate renders it in the      Ass a rotten thing    3.  The word
first person, Qui quasi putredo con-  ='jn1 means rottenness, or caries ot
sumrriendus sum.  The design seems  bones.  Prov. xii. 4. xiv. 30.  los.
to be, to represent himself as an ob-  v. 12.  Here it means any thing that
ject not worthy such constant surveil-  is going to decay, and the comparison
lance on the part of God.  God set  is that of man to any thing that is
his mark upon him; watched him  thus constantly decaying, and that
with a close vigilance and a steady  will soon be wholly gone.  IT Coneye-and yet he was watching one           eth. Or rather decays,       The
who was turning fast to corruptionsumetA. Orratherdecays,  u, The
and who would soon be gone.  He  word twi is applied  to that which
regarded it as unworthy of God to be  falls away or decays, which is worn
so attentive  in watching  over so  out and waxes old-as a garment.
worthless an object.  This is closely  Denut. viii. 4. Isa. 1. 9. Ii. 6.  IT As a
connected with the following chapter,  garment that is moth-eaten.  "As a
and there should have been no inter-  garment the moth consumes it." Heb.
ruption here.  The allusion to him-  On the word moth, and the sentiself as feeble and decaying, leads him   ment here expressed, see Notes on
into the beautiful description in the  ch. iv. 19.,
CHAPTER XIV.
M AN  that is born of a woman,  is' of few days, and full a of trou1 short of.    a Ec. 2. 23.  ble.
1. Alan that is born of a woman.  sibly also there may be an allusion
See Notes on ch. xiii. 28. The object  l ere to the prevailing opinion in the
of Job in these verses, is to show tdle  Oriental world of the inferiority of
frailty and feebleness of man.  He, the female sex.  The following foecitherefore, dwells on many circum- ble lines by Lord Bacon, express a
stances adapted to this, and this is  similar sentiment.
one of the most stirring and beautiful.  The world's a bubble, and the life of man
He alludes to the delicacy and feeble-       Less than a span,
In his conception wretched, from the womb
ness of the female sex, and says that       So to the tomb.
the offspring of one so frail must Curst from the cradle, and brought up to years
himself be frail; the child of one so       With cares and fears.
Who then to frail mortality shall trust,
feeble must himself be feeble. Pos-   But limns the water, or but writes in dust




CHAPTER XIV.                              203
2 He a" cometh  forth like a    3 And b dost thou open thine
flower, and  is cut down: he  eyes upon  such  an  one, and
fleeth also as a shadow, and con-  bringest C me into judgment with
tinueth not.                         thee?
a Ps. 90. 5-10.               b Ps. 144. 3.   c Ps. 143. 2.
i Of few days., Heb.  "Brief of ure, and with which we have no dedays."  Comp:  Ps. xc. 10.  Gen. sire to have much intercourse."xlvii. 9. IT. ndfulloftrouble. Comp.  Rauch's Psychology, p. 343.
Notes on ch. iii. 17. Who cannot    2. He comet hforth like aflower, and
bear witness to this? How expressive  is cut down. Nothing can be mure
a description is it of life! And even  obvious and more beautiful than this,
too where life seems most happy;  and the image has been employed by
where the sun of prosperity seems to  writers in all ages, but nowhere with
shine on our way, and where bless-  more beauty, or with more frequency
ings like drops of dew  seem  to de-  than in the Bible. See Isa. xl. 6.
scend on us, how true is it still that Ps. xxxvii. 2. xc. 6. ciii. 15.  Next
life is full of trouble, and that the  to the Bible, it is probable that Shakway of man is a weary way! De-  speare has employed the image with
spite all that he can do-all his care, the most exquisite beauty of any poet.
and skill, and learning, and wealth, This is the state of man: to-day he puts forth
life is a weary pilgrimage, and is bur- The tender leaves ofhope,to-morrow blossoms,
dened with many woes. 1" Few and  And bears hisblushing honors thick upon him;
The third day comes a frost, a killina frost,
evil have the days of the years of my  And-when he thinks, good easy Inan, full
pilgrimage been," said the patriarch     surely
Jacob, and they who have advanced  His greatness is a ripening-nips his root,
near the same number of years with  And then he falls. Henryviii. Act iii. Sc. 2.
hima can utter with deep emotion the  IT Hefleeth also as a shadow. Another
same beautiful language.  Goethe,  exquisite figure, and as true as it is
the celebrated German, said of him-  beautiful. So the Psalmist,
self in advanced age, " They have  My days are like a shadow that declineth.
called me a child of fortune, nor have  Man is ike to vanityi. 
I any wish to complain of the course  His days are as a shadow that passeth away.
of my life.  Yet it has been nothing                          Ps. cxliv. 4.
but labor and sorrow, and I may truly  The idea of Job is, that there is no
say that in seventy-five years I have  substance, nothing that is permanent.
not had four weeks of true comfort. A shadow  moves on gently and silt was the constant rolling of a stone  lently, and is soon gone. It leaves
that was always to be lifted anew.  no trace of its being, and returns no
When 1 look back upon my earlier  more.  They who have watched the
and middle life, and consider how   beautiful shadow of a cloud on a landfew are left of those that were young  scape, and have seen how rapidly it
with me, I am reminded of a summer  passes over meadows and fields of
visit toa watering-place. On arriving  grain, and  rolls up the mountain
one makes the acquaintance of those  side and disappears, will have a vivid
who have been already some time  conception of this figure. How gentthere, and leave the week following.  ly, yet how rapidly it moves. How
This loss is painfil. Now one be-  soon it is gone. How  void of imcomnes attached to the second genera-  pression is its course.  Who can
tion, with which one lives for a time  track its way; who can reach it?
and becomes intimately connected.  So man moves on.  Soon he is gone;
But this also passes away and leaves  he leaves no trace of his being, and
us solitary with the third, which ar-  returns no more.
rives shortly before our own depart-   3. dAnd dost thou open thine eyes




204                              JOB.
4  Who'can bring a clean "  mined, the number of his months
thing out of an unclean?  Not  are with thee, thou hast appointone.                                ed b his bounds that he cannot
5 Seeing his days are deter- pass.
1 will give.   a Ps. 51. 2, 10. Jno. 3. 6.  b ver. 14. He. 9. 27.
utpon such ta one?  Is one so weak, regard to the native character of man.
so frail, so short-lived, worthy the  The sentiment was undoubtedly comconstant vigilance of the infinite God?  mon-so common as to have passed
In Zech. xii. 4, the expression'to  into a proverb-that man was a sinopen the eyes' upon one, means to  ner; and that it could not be expectlook angrily upon  him.  Here it ed that any one of the race should be
means, to observe or watch closely.  pure and holy. The sentiment is as..nd bringest e into judgment wilth  true as it is obvious -like  will
thee. Is it equal or proper that one  beget like all over the world. The
so frail and feeble should be called  nature of the lion, the tiger, the hyto a trial with one so mighty as the   ena, the serpent is propagated, and
infinite God? Does God seek a trial so the same thing is true of man. It
with one so much his inferior, and so  is a great law, that the offspring will
unable to stand before him? This is  resemble the parentage; and as the
language taken from courts of justice,  offspring of the lion is not a lamb but
and the meaning is, that the parties  a young lion; of a wolf is not a kid
were wholly unequal, and that it was  but a young wolf, so the offspring of
unworthy of God to maintain a con-  man is not an angel, but is a man with
troversy in this manner with feeble  the same nature, the same moral chaman. This is a favorite idea with  racter, the same proneness to evil
Job, that there was no equality be-  with the parent. The Chaldee ren
tween him  and God, and that the  ders this: "Who will give one pure
whole controversy was, therefore, from  a man polluted in sin, except
conducted on his partwith great disad-  God, who is one, and who forgiveth
vantage. Comp. Notes ch. ix. 34, 35.  him?"  But this is manifestly a de4. Who can bring a clean thing out parture from the sense of the passage.
of an unclean?  This is evidently a  Jerome, however, has adopted nearly
proverb or an adage; but its connex- the same translation. As a historical
ion here is not very apparent. Pro-  record, this passage proves that the
bably, however, it is designed as a  doctrine of original sin was early held
plea of mitigation for his conscious  in the world. Still it is true that the
frailties and infirmities. He could not same great law prevails, that the offbut admit that he had faults. But, spring of woman is a sinner-no mathe asks, how could it be expected to  ter where he may be born, or in what
be otherwise? He belonged to a race  circumstances he may be placed. No
that was sinful and depraved. Con-  art, no philosophy, no system of relinected with such a race, how  could  gion can prevent the operation of this
it be otherwise than that he should  great law under which we live, and
be prone to evil? Why then did  by which we die. Comp. Notes on
God follow him with so much sever-  Rom. v. 19.
ity, and hold him  with a grasp so    5. Seeing his days are determined.
close and so unrelenting?  Why did  Since man is so frail, and so shorthe treat him as if lie ought to be ex-  lived, let him alone, that he may pass
pected to be perfectly pure, or as if it his little time with some degree of
were reasonable to suppose he would  comfort and then die. See Notes on
be otherwise than unholy?  This  ch. vii. 19-21. The word determined
passage is of great value as showing  here means fixed, settled. God has
the early opinion of the world in  fixed the number of his days so that




CHAPTER XIV.                             205
6 Turn  from   him, that he         7 For there is hope of a tree,
may'rest, till he shall accorm-  if it be cut down, that it will
plish, as an hireling, his day.     sprout again, and that the tender
1 cease.              branch thereof will not cease.
they cannot be exceeded.  Comp. optata dies-shall come like that of
Notes on Isa. x. 22, and Ps. xc. 10. an hireling."  Dr. Good, " that he
~ The number of his months are mith  may fill up his day."  Noyes, " that
thee.  Thou  hast the ordering of he may enjoy his day."  The word
theom, or they are determined by thee.  here used ('1nl) means properly to
~F Thou. hast appointed his bounds. delight in, to take pleasure in, to
Thou hast fixed a limit, or hast deter-  satisfy, to pay off; and there can be
mined the time which he is to live,  no doubt that there was couched unand he cannot go beyond it. There  der the use of this word the notion
is no elixir of life that can prolong  of enjoyment, or pleasure. Job wished
our days beyond that period. Soon  to be spared, that he might have comwe shall come to that outer limit of fort yet in this world. The compalife, and then we MUST DIE.  When  rison of himself with a hireling, is
that is we know not, and it is not de-  not that he might have comfort like
sirable to know. It is better that it a hireling —for such an image would
should be concealed. If we knew   not be pertinent or appropriate-but
that it was near, it would fill us with  that his life was like that of an hiregloom, and deter us from the efforts  ling, and he wished to be let alone
and the plans of life altogether. Ifit until the time was completed. On
were remote, we should be careless  this sentiment, see Notes on ch. vii. 1.
and secure, and should think there    7. For there is hope of a tree. This
was time enough yet to prepare to  passage to ver. 12, is one of exqui, ite
die. As it is, we know that the pe-  beauty.  Its object is to state reasc ns
riod is not very fir distant; we know   why man should be permitted to ennot but that it may be very near at joy this life. A tree, if cut down,
hand, and  we  would  be always  might spring up again and flourish;
ready.                              but not man. He died to rise no
6. Turn fronm  im-dYd..  Look  nmore; he is cut down and lives not
away from; or turn away the eyes.  again. The passage is important as
Isa. xxii. 4. Job had represented the  expressing the prevalent sentiment of
Lord as looking intently upon him,  the time in which Job lived about the
and narrowly watching all his ways.  future condition of man, and is one
He now asks him that he would look  that deserves a close examination.
away and suffer him to be alone, and  The great question is, whether Job
to spend the little time he had in  believed in the future state, or in the
comfort and peace. I That he may  resurrection of the dead?  On this
rest. Marg. Cease.  " I,et him be  question one or two things are clear
ceased from" —iernel. The idea is  at the outset.  (1.) He did not beSt u:'              lieve that man would spring up from
not that of rest, but [C is that of hav- the grave in any sense similar to the
ing God cease to afflict him; or, in  mode in which the sprout or germ of
other words, leaving him to himself  a tree grows up when the tree is cut
Job wished the hand of God to be  a tree grows tUp when the tree is cut
Job wished the hand of God to be  down.  (2.) He did not believe in
witlhdrawn, and prayed that he might the doctrine of metempsychosis, or
be left to himself. I Tillheslall ac-  tlansnaigration of souls  a doctrine
complish-lY -.s'1-. Sept. EYoymloo'hi   thlat was so common among the anTol igor —' and comfort his life,' or cients. In this respect the patriarchal
make his life pleasant. Jerome ren-  religion stood aloof from the systems
ders it, "until his desired  day-  of heathenism, and there is not to
15




!206                                  JOB.
be found, that I know  of, any ex-             No future morning light the tolrm,
pression that would lead us to sup-            Nor day-star gild the dalksome skies?
Shall spring the faded world revive'
pose that they had ever embraced it,           Shall waning moons their lignt renew.
or had even heard of it. The general           Again shall setting suns ascend,
sentiment here is, that if a tree is          And chase the darkness from oer view?
cut down, it may  be expected  to  The feeling of Job here is, that when
shoot up again, and another tree will  man was removed from the earth, he
be found in its place-as is the case  was removed finally; that there was
with  the chestnut, the willow, the  no hope of his revisiting i; again, and
oak.  But Job says that there was  that he could not be employed in the
nothing like this to happen to man.  dark abode of departed spirits in the
There  was no  root, no  germ, no  cheerful and happy manner in which
seminal principle  from   which  he  he might be in this world of light.
would be made to live again on the  This idea is expressed, also, in a most
earth.  He was to be finally cut off  tender manner by the Psalmist:
fiom  all his pleasures and his friends  Wilt thou show wonders to the dead?
here, and to go away to return no   Shall the dead arise and praise thee?
more.  Still, that Job believed in his  Shall thy loving-kindness be declared in the
continued   existence   beyond   the            grave?
Or thy faithfulness in destruction?
grave — his  existence  in  the  dark   Shall thy wonders be known in the dark?
and gloomy world of shades, is appa-  And thy righteousness in the land of forgetrent fromn the whole book, and in-              fulness?         Ps. lxxxviii. 9-11.
deed from the very passage before us.  And the same feelings were evinced
See ver. 13 —comp. ch. x. 21, 22.  by Hezekiah, the pious king of Israel:
The image here is one that is very   For Sheol cannot praise thee?
beautiful, and one that is often en-  Death cannot celebrate thee;
d  Thus    oschus   They that go down into the pit cannot hope
ployed  by  poets.  Thus  Moschus,              for thy truth.
in his third  Idyl, as translated  by   The living, the living, lie shall praise thee, as
Gisborne                                        I do this day;
The father to the children shall make known
The meanest herb we trample in the field,        thy faithfulness.
Or in the garden nurture, when its leaf                          Isa xxxviii. 18, 19.
At winter's touch is blasted, and its placethese  gloomy  and  desponding
Forgotten, soon its vernal bud renews,          these  gloomy  and  desponding
And from short slumber wakes to life again.    views arose from  the imperfect con-;Man wakes no more! Man, valiant, glorious,  ception which they had of the future
wise,                                world.  It was to them  a world of
When death once chills him, sinks in sleep
profound,                            dense  and gloomy shades-a world
A long, unconscious, never-ending sleep.   of night-of conscious existence in
See also Beattie's Hermit:                 deed-but still far away from  light,'Tis night, and the landscape is lovely no  and from the comforts which men enmore;                               joyed on the earth.  We are to reI mourn, but ye woodlands, I mourn not for  member that the   revelations then
~YOU                        member that the re      velations then
For morn is approaching, your ch!arms to re-  made  were very few  and obscure
store,                               and we should deem  it a matter of
Perfumed with fresh fragrance, and glittering  inestimable favor that we have a betwith dew.
Nor yet for the ravage of winter I mourn;  ter hope, and have far more just and
Kind nature the embryo blossom will save;    clear views of the  employments of
But when shall spring visit the moulderingthe future world.  Yet probably our
urn?         6                      the f   re   world. Yet probably our
urn?
O-when shall it dawn on the night ofthe grave?  views of that world, with  all tl.e
Thle  same  image, also, has been  light which we have, are much far
beautifillly employed by Dr. Dwight,  ther from  the reality than the views
though urged by him as an argument  of the  patriarchs were from  those
to prove the doctrine of' the resur-  which we are permitted to clerish.
rection:Such as they are, however, they are
fitted to elevate and cheer the soul.
In those lone, silent realms of night       sh       t,
Slmlll peac]e a1d holpe no mm'~ir ~ a)e shalls not, indeed, live again on




CHAPTER XIV.                               207
8 Though   the  root  thereof  water, it will bud, and  bring
wax old  in the earth, and the  forth boughs like a plant.
stock thereof (lie in the ground;         10 But man dieth, and  wast9  Yet through  the  scent of  eth away: yea, man giveth up
1 is weakened, or, cut off.  the ghost, and where is he?
the earth, but we shall enter a world  young plant-as fresh and vigorous
of light and glory, compared with  as a plant that is set out.
which all that is glorious here shall    10. But mran dieth, and wasteth
fade away.  Not fair distant is that  away.  Marg. Is weakened, or cut off
blessed world  and in our trials we  The Hebrew word (tihr) means to
may look to it not witi dread, as
Job did to the land of shdead, but  overthrow, prostrate, discomfit; and
Job did to the land of shades but
with  triumph and joy.  ~T WVill not  hence to be weak, frail, or waste
cease.  Will not fail, or be wanting.  away.  The  XX render it, Uert dA
It will spring up and live.            roVFaIrsacs  OiiXro-nTan dyin  goes
8. Thong/ the troot thereof szoa old,  away. Herder renders it, "' his power
Though life becomes almost extinct.  is gone."  The idea is, he entirely
The idea is, though the root of the  vanishes.       e  leaves nothing  to
tree be very old, yet it does not be-  sprout tip again.  Theie is no germ
come wholly lifeless.  It is not like  no shoot; no living root; no seminal
an old man, when life goes out alto-  principle.  Of course, this  refers
gether.  In the very aged root there  wholly to his living again on the
will be vitality still; but not so in  earth, and not to the question about
his future existence.  That is a difman.'F Thottur  the! stock therqf.  ferentinquiry. The main idea with
The stump-literally that which is  ferent  inquiry.  The main idea wt
cut off- ~ The mening itatJob  here is, that when  man  dies
cut off-5'sTI.    The meaningis,tlat  there is no germinating principle, as
when  the trunk of the tree is cut  there is in a tree tliat is cut down.
down and dies altogether, life re-  Of the truth of this there can be no
mains in the root; but when man  doubt; and this comparison of mran
falls, life is wholly extinct.         with the vegetible world, must have
9. Yet, through the scent of wzater.  early occurred to nmankind, and hence
rhe word here rendered scent (G s) led to the inquiry whether he would
means properly the odor or fragrance  not live in a future state.  Other
which any thing exhales or emits.  things that are cut down, spring Lup
Cant. ii. 13, vii. 14. Gen. xxvii. 27.  again and live. But man is cut down,
The idea is very delicate and poetic.  and does not spring tip again.  Will
It is designed to denote a gentle and  he not be likely, therefore, to have an
pleasant contact-not a rush of water  existence in some future state, and to
-by which the tree is made to live. spring up and flourish there?  " The
It inhales, so to speak, the vital influ-  Rornans," says Rosenmniller,  made
ence from the water-as we are re-  those trees to be the symbol of death,
freshed  and  revived  by  grateful  which, being cut down, do not live
odorifies when we are ready to faint.  again, or firom whose roots no gerins
Ir It will bud. Or, rather, it will ger-  arise, as the pine and cypress, which
minale, or spring up again- rIV.. were planted in burial-places, or were
See Notes on Isa. lv. 10. IT?nd  accustomed to be placed at the doors
of the houses of the dead "  IT.Man
r tT ivethup the o'host.  Expires, or dies.
word usually means a harvest. Gen.    r             t.
viii. 22, xxx. 14, xlv. 6.  It also  This is all that the word (':"') means.
means, as here, a bough, or branch.  The notion of giving up the spirit or
Comp. Ps. lxxx. 12. Job xviii. 16, the ghost-an  idea not improper in
xxix. 19.  If Like a plant.  Like a  itself-is not found in the Hebrew




208                              JOB.
11 As the waters fail from the        12 So man  lieth down, and
sea, and the flood decayeth and  riseth not: till the heavens a be
drieth up:                           no more, they shall not awake
a Ps. 102. 26. Is. 51. 6. 2 Pe. 3. 10, 11. nor be raised out of their sleep.
Re.'20. 11 1.
word, nor is it in the corresponding  does not rise again on the earth.
Greek wordl in the New Testament.  ~ Till the heacvens be no more. That
Comp. Acts v. 10.                    is, never; for such is the fair inter11. As the waters failfrom the sea. pretation of the passage, and this acAs the waters evaporate wholly, and  cords with its design.  Job means to
leave the bottoin wholly dry, so it is  say, undoubtedly, that man would
with man, who passes entirely away,  never appear again in the land of the
and leaves nothing.  But to what living; that he would not spring up
fact Job refers here, is not known. from the grave, as a sprout does from
The sea or ocean has never been  a fallen tree; and that when he dies,
dried up so as to furnish a ground for  he goes away from  the earth never
this comparison.  Noyes renders it, to return.  Whether he believed in
" the lake."  Dr. Good, without the  a future state, or in the future resurslightest authority, renders it, "cas  rection, is another question, and one
the billows pass away with tie tides."  that cannot be determined from this
Herder supposes it to mean that till  passage.  His complaint is, that the
the waters fail from the sea rman will present life is short, and that man
not rise again, but the Hebrew will  when he has once passed through it
not bear this interpretation. Probably  cannot return to enjoy it again, if it
the true interpretation is, that which  has been unhappy; and  he asks,
makles the wvord  rendered srea (GoC)   therefore, why, since it was so short,
reer to a lae, or a stanant pool. man might not be permitted to enjoy
it without molestation. It does not lblSee Notes on Isa. xi. 15, xix. 5. The  low from this passage that he believed
word is applied not unfrequently to a  that the heavens ever oould be no
lake, as to the lake of Genesareth,  more,orwould passaway.  Tle henNun. xxxiv. I l; to the Dead Sea,  vens are the most permanent and enGen. xiv. 3, Deut. iv. 49, Zech. xiv. during objects of which we have any
8. It is uased, also, to denote the  knowledge, and are therefore used to
Nile, lsa. xix. 5, and the Euphrates,  denote permanency and eternity. See
Isa. xxvii. 1. It is also emploted to  Psalm  lxxxix. 36, 37. This verse,
denote the brazen sea that was made  therefore is simply a solemn declaraby Solonon, and placed in firont of tion of the belief of Job that when
the temple. 2Kings xxv. 13. I see
toe temple. o   Kidgs txv. 13. f,   see  man dies, he dies to live no more on
no reason to doubt, tlhereforc, that it the earth. Of the truth of this, no
may be used here to denote the col-  one can doubt-and the truth is as
lections of water, which were made  important and aflecting as it is un
by torrents pouring down from  the  doubted.  If man could come back
mountains, and which wrould after a  again, life would be a different thing.
little while  wholly evaporate.  1~ 1bsd  If he could revisit the earth to repair
theflooddecayeth.  The river — ado. the evils of a wicked life, to repent
Such an occurrence would be com-  of his errors, to make amends for his
mon in the parchled countries of the  faults, and to make preparation for
East.  See Notes on ch. vi. 15, seq. a future world, it would be a different
As such torrents vanish wholly away, thing to live, and a different thing to
so it was with man.  Every vestige  die. But when he travels over the
disappeared.  Comp. 2 Sam. xiv. 14. road of life, he treads a path which is
12 So man lieth down, and riseth  not to be traversed again. When he
not. He lies down in the grave and  neglects an opportunity to do good,




CHAPTER XIV.                               209
13 Oh that thou wouldest hide  wrath be past, that thou wouldest
me in the grave, that thou would-  appoint me a set time, and reest keep  me secret, until thy  mernber me!
it cannot be  recalled.   WVhen he  expression occurs in Isa. ii. 19, where
commits an offence, he cannot come  it is said that men would go into
back to repair the evil.  He falls,  holes and caverns until the storm of
and dies, and lives no more.  He  wrath should pass by, or in order to
enters on other scenes, and is amidst  escape it.  But whether Job meant
thle etributions ofanoth-er state. How   the grave, or the place of departed
important thlen to secure the passing  spirits, cannot be determine(l, and is
monient, and to be prepared to go  not material.  In the view of the anhence, to return no more! The idea  cients the one was not relmote fiom
here presented is one that is common  the other.  The entrance to Slieol
with the poets.  Thus Horace says:  was the grave; and either of them
Nobis, cum semnel occidit brevis lux,  would fuirnish the protection sought.
Nox est perpetua una dormienda.    It should be added, that the grave
13. 0 that thou weouldest hide me in  was with the ancients usually a cave,
tlheg'rave. Comp. Notes on ch. iii. II,  or an excavation fiom the rock, and
seq   Heb. in Sheol_-~?-  tt2.        "2Lll  such a place mighlt suggest the idea of
en, tri~fetno.       rrSept. tde l-in liades   a hliding-place fiorn thle raging storm.
On the meaning of the'word Sheol,  ~ i7tht thou soouldest lppjoint?ICe a. set
see Notes on Isaiah v. 14. It does  tns.  When I sould be deliveled
not mean here, I think, the grave.  orrescued. Herderrenders this,'ApIt means the region of departed spir-   oint me then a new term."   lle
its, the place of' the dead, where he  word rendered'" a set time"-r'i —
wished to be, until tile tempest of means, properly, somethling decreed,
the wrath of God should pass by. prescribed, appointed; and here an
He wished to be shut up in some place  appointed time when God would rewhere the filry of that tempest would  member or revisit him.  It is the exnot meet hinm, and where he would  pression of his lingering love of life
be safe.  On the meaning of this pas-  He had wished to die. I-le was borne
sagle, however, there has been con-  down by heavy trials, and desired a
siderable variety of opinion among  release.  He longed even for the
expositors.  Many suppose that the  grave.  Comp. ch. iii. 20-22.  But
word here properly means the grave,  there is the instinctive love of life in
and that Job  was willing to wait  his bosom, and le asks that God
there until the wrath of God should  would appoint a time, though ever so
be spent, and then that he desired to  remote, in which he would return to
be brought forth in the general resur-  him, and permit him to live again.
rection of the dead.  So the Chaldee  There is the secret hope of some fuinterprets it of the grave-,Xr'.1t'.  ture life —tlough remote; and he is
There is evidently a desire on thle  willing to be hid for any period of
part of Jtob to be hid in somne secret  time until the wrath of God should
place until the tempest of wrath  pass by, if hlie right live again. Such
should  sweep  by, and  until he  is the lingering desire of life in the
should be safe.  There is an expecta-  bosom of man in the severest trials,
tion that lie would live again at some  and the darkest hours; arid so infuture period, and a desire to live  stinctively does man look on even to
after the present tokens of the wrath  the most remote period with tile hope
of God should pass by.  It is probably  of life.  Nature speaks out in the dea wish for a safe retreat or a hiding-  sires of Job; and one of the objects
place-where he might be secure, as  of the poem is to describe the work
from  a storm.  A somewhat similar  ings of nature with reference to a fu



210                                 JOB.
14 If a man  die, shall a he  appointed time will I wait, till
live again? all the days of my   my chanoe b come.
a 1 Th. 4 14-16.   b 1 Co. 15. 51-54.   15 Thou shalt call, and I will
ture state in the severe trials to which  the earth and go over his youth or
ne was subjected.  We cannot but re-  his age again.  Grotius, and after
mark here, what support arid consola-  him  Rosenmiller and Noyes, here
tion would he have found in the clear  quotes a sentiment similar to this
revelation which we hlave of the fu-  from  Euripides, in  Supplicibus, vs
ture world, and what a debt of grati-  1080, seq.
tude do we owe to that gospel which  O'1[to ~   T( -ri Iporot5lv OVx 6'rT7V  76lhas brought life and immnortality to  Nsovss [ sEyat,L Kait 7POTP7Eg av rraXiv; K.T.X.
light!                                 The whole passage is thus elegantly
14. I a man die, shall he live again?  translated by Grotius:
This is a sudden transition  in tile.'roh fintt! cur non est datum mortalibus
thought.  lie  had  ursconsciously    Duplici juventO., duplici senio frui?
worked himself up almost to the be-    Intra penates siquid habet incommode,
lief that man nmio/ht live again even    Fas seriore corrigi sententil;
on the earth.  Ile had asked to be   IHoe vita non permittit; at qui bis foret
Juvenis senexque, siquid erratum foret
hid sornewhere-even in the grave    Priore, id emendaret in cursu altero.
— until the wvratlh of God should be,
til te wrat  of God   oud be  The thought here expressed cannot
overpast, and then theat God would            
ovrpaste er, and      then  that God would  but occur to every reflecting mind.
* remember hiii, and bring lie  foith   There is no one who has not felt that
aglain to life.  Here le checks hiii-  lie could correct the errors and follies
self.  It caniiot be, lie says, tllmt mai  of his life, if le were permitted to
will live  atgain on the earth. Th e
ll live agai  on   e eth  le  live it over again.  But there is a
hope is visionary and vain, and I will
eirw tspot fi e good reason why it should not be so.
endure what is appointed for mne,    hat a world   ould this be if' man
W\hat a world would this be if rnan
until some clhange shall come.  The
Miitil some cagsh i l hnew that he might return and repair
question here'shall he live again?' the evils of his course by living it
is a strong fo-rm of' expressing nega-   ver a-ain     ow  secirel  in sin
tion.  Hle will not live again on the   ou       n
would hel live!  How little would he
eaerth.  Any hope of that kind  is,  hbe restrained! How little concerned
therefore,  vain, and I will wait until  to be prepared for the life to come
tihe  clhange   come —whatever  that
the  change  coniffll e-whliatevei  thal    t  God has, therefore, wisely and kindly
imay be.  1[ f/ll the cdays qof  y op-  put this out of the question; and
pointed, time.'Ym —my  warfare;  there is scarcely  any  safeguard of
mny enlistament'  my hard service. See  virtue more firml than this fact.  We
Notes on ch. vii. 1.  T IVill lIeait.  I  may also observe that the feelings
will endure with patience my trials.  here expressed by Job, are the apI will not seek to cut short the time  propriate expressions of a pious heart.
of my  service.  If Till my chan2se  Man should wait patiently in trial till
come.  What this should be, he does  his change comes.  To the friend of
not seem to know.  Itmight be relief  God those sorrows will be brief.  A
friom sufferings, or it inight be happi-  change  will soon  come-the  last
ness in some future state.  At all  change-and  a change fobr the betevents, tills state of tlhings could not  ter.  Beyond that, there shall be no
last always, and  under liis  heavy  change; none will be desirable or
pressure of wo, lie concluded to sit  desired.  For that time we should
down and quietly wait for any change.  patiently wait, and all the sorrows
lie was certain of one tlhing-tllat life  which  may inte.rvene  before  that
wvas to be passed over but once-that  comes, we should patiently bear.
m!nl1 could not go over the journey        15. Thout shalt call, and I aeill analg;lin-that he could not return to  swver thee.  This is language taken




CHAPTER XIV                               211
answer thee: thou wilt have a  over my sin?
desire to the work of thine hands.    17 My transgression is sealed
16 For a now thou numberest  up in a bag, and thou sewest up
my steps: dost thou not watch  mine iniquity.
a Pr. 5. 21.
fiom courtsofjustice. It refers, pro-  tached to it. Hence a seal might be
bably, not to a future time, but to the  put to a bag, as a sort of certificate of
present.' Call thou now, and I will  the amount, and to save the necessity
respond.' It expresses a desire to  of counting it again. I~ In a bagcome at once to trial; to have the'I-.. So Jerome, in sacculo. So
rmatter adjusted  before he should  the LXX, iv a)arrt.    The word
leave the world. I-e could not bear'~q'~t means usually a bundle (1 Sam.
the idea of going out of the world:      means usually   aundle (1 am.
under the imputations which were  bsv. 29. Cant. i. 13), or any thing
lying on him, and he asked for an ound up (comp. Job xxvi. 8. Hos
opportunity to vindicate himself be-  Xiii. 12. Ex. Xii. 34. Prov. xxvi. 8.
fore his Maker.  Comp. Notes on
fore his Maker.  Comp. Notes ~   Isa. viii. 16. Geii. xlii. 35. Cant. i.
clh. ix. IG.  ~V Thzou eilthave a desire  13. Prov. vii. 20); but here it is not
to the orkofthine   hands.  Tome   improperly rendered a bag.  The
one  of thy  creatures.  This should,      is, that they were counted and
numbered  like money, and  then
with more propriety, be rendered in  numbered  like  money, and  then
the imperative,'do thou have a de-  sealed up and carefully put away
sire.' It is the expression of an God had made an accurate estimate
earnest wish that God would show   of their number, and he seemed carean interest in him  as one of his  fully to guard a,;d observe them-as
creatures, and would bring the mat-  a man does bags of gold-so that
ter to a speedy issue. The word here  none might be lost. His sins seenied
to have become a sort of valuable
rendered,'have a desire' ( IO?>),  treasure to the Almighty, none of
means literally to be or become pale  which lie allowed now to escape his
(from  jD, silver, so called fiom   notice.  ~  And thou sewest up mine
its paleness, like the Greek  2yt,1os  iniquity. Noyes renders this, " and
from acoydz. white); and then tle verb  thou  addest unto mine iniquity."
means to pine or long after any thing,  Good, " thou tiest together mine iniso as to become pale.               quity."  The word here used (5b)
16. For nozo thou numberest my  means properly to patch; to patch
steps.  Thou dost make strict in-  together; to sew; to join together as
quiry into all my conduct, that thou  carpenters do their work; and then
mayest mark my errors, and hold me  to devise or forge-as a falsehood;bound to punishment. The sense is,  to join a malicious charge to a person.
that God treated him now with se-  Thus in Ps. cxix. 69,'" The proud
verity; and he besought him to have  laveforged a lie            against
pity on him, and bring him to trial,   e                   Id a lie
me," that is, they have joined a lie
and give him an opportunity to vin-  to me, or devisd this stry about me.
So in Job xiii. 4, " Ye are forgers of
17. ly transgression is sealed up.  lies."   The word does not occur
The verb rendered sealed up (WIt_)  elsewhere. The Greeks have a simimeans to seal, to close, to shut up.  lar expression in the phrase  d'Czrrsvt
See Notes on Isa. viii. 16. Comp.'tr/-whence  the  word  apqsUq 6~.
Notes on Job ix. 7. It was common  The word here, it seems to me, is
with the ancients to use a seal where  used in the sense of sewing up money
we use a lock.  Money was counted  in a bag, as well as sealing it. This
and put into a bag, and a seal was at-  is done when there are large sums, tc




212                             JOB.
18 And surely the mountain    19 The   waters  wear  the
falling'cometh to nought, and  stones: thou 2washest away the
the rock is removed out of his  things which grow  out of the
place.                              dust of the earth; and thou de1 fadeth.     2 ove?:oftoest.  stroyest the hope of man.
avoid the inconvenience of counting    19. The waters wear the stones
it.  The sum is marked on the bag, By their constant attrition they weal
and a seal affixed to it to authenticate  away even the hard rocks, and they
it, and it is thus passed from one to  disappear, and return no more. The
another without the trouble of count- sense is, that constant changes are
ing. If a seal is placed on the bag, going on in nature, and man resemit will circulate for its assigned value, bles those objects which are removed
without being opened for examina- to appear no more, and not the protion. It is usual now in the East for ductions of the vegetable world that
a bagto contain five hundred piastres, spring up again. It is possible that
and hence such a sum is called "a  there may also be inc'Uded the idea
purse," and amounts are calculated  here, that the patience, constancy,
by so many " purses." See Harmer, firmness, and life of any man must be
ii. 285, Chardin, and Pict. Bible in  worn out by long continued trials, as
loc. The sense here is, that God had  even hard rocks would be worn away
carefully  numbered his sins, and  by the constant attrition of waters.
marked them, and meant that none  IT Thouwashest away.  Marg. Overof them should escape.  He regard- flowest.  This is literally the meaned them as very great.  They could  ing oftheHebrew l=CU1. Butthere
now be referred to in the gross, with- is included  the sense of washing
out the trouble of casting up the  away by the inundation. ~f The things
amount again. The sins of a man's  which grow  out of the dust of the
past life are summed up and marked  earth. Herder and Noyes translate
with reference to the future judgment. this, " the floods overflow the dust
18. A.nd surely the mountain fall-  of the earth," and this accords with
in. Marg. Fadeth. The sense of the interpretation of Good andRosenthis is, that the hope of man in re- miller.  So Castellio renders it, and
gard to living again, must certainly  so Luther-Tropfen fo6ssen die Erde
fail-as a mountain falls and does not weg.  This is probably the true
rise again; as the rock is removed, sense. The Hebrew word rendered
and is not replaced; or as the waters
wear away the stones, and they disappear.  The hope of dying man  means properly that which is poured
was not like the tree that would  out —from MnC, to pour out, to spread
spring up again (vs. 7-9); it was like  out —and  is applied to grain prothe falling mountain, the wasting  duced spontaneously from'kernels of
waters (ver. 11), the rock that was  the former year, without new seed.
removed.  The  reference  in  the  Lev. xxv. 5-11. 2 Kingsxix. 29. See
phrase before us is, probably, to a  Notes on Isa. xxxvii. 30. But here
mountain that settles down and dis- it probably means a flood-that which
appears-as is sometimes the case in  flows out-and which washes away
violent convulsions of nature.  It the earth. IT The dust of the earth.
does not rise again, but is gone to re-  The earth or the land on the margin
appear no more. So Job says it was of streams. The sense is, that as a
of man.  IT.nd the rock is removed. flood sweeps away the soil, so the
An earthquake  shakes it, and re- hope of man was destroyed. 1~ Thou
moves it from its foundation, and it is destroyest the hope of man. By death
not replaced.                       -for so the connection do-mands. It




CHAPTER XIV.                              213
20 Thou prevailest  for ever  they are brought low, but he peragainst him, and  he passeth:  ceiveth it not of them.
thou changest his countenance,    22 But his flesh  upon  him
and sendest him  away.              shall have pain, and  his soul
21 His sons come to honour,  within him shall mourn.
and  he knoweth  it not; and
is the language of despondency. The i What an affecting exhibition of the
tree would spring up, but man would  power of God! IT JAd sendest him
die like a removed rock, like land  away.  This language seems to be
washed away, like a falling moun-  that of expectation that man would
tain, and wotuld revive no more. If still live though he was sent away;
Job had at times a hope of a future  but all his hopes on earth were blaststate, yet that hope seems at times,  ed, and  he went away friom  his
also, wholly to fail him, and he sinks  friends and possessions to return no
down in utter despondency. At best, more.
his views of the future world were    21. His sons come to honor, and lhe
dark and obscure. He seems to have  knoweth it not.  He is unacquainted
had at no time clear conceptions of with what is passing on tile earth.
heaven-of the fiture hoiiness and  Even should that occur which is most
blessedness of the righteous; but he  gratifying to a parert's heart; should
anticipated, at best, only a residence  his children rise to stations of honor
in the world of disembodied spirits-  and influence, he would not be perdark, dreary, sad;-a world to which  mitted to enjoy the lappiness which
the I grave was the  entrance, and  every father feels when his sons do
where the light was as darkness.  well. This is suggested as one of
WTith such anticipations, we are not the evils ofdeath. IT They are bouoht
to wonder that his mind sank into  low, but he perceiveth, it not of them.
despondency; nor are we to be sur-  He is not permitted to sympathize
prised at the expressions which he  with them, or to sustain thern in
so often used, and which seem so in-  their trials.  This is another of the
consistent iwith the feelings which a  evils of deat}h. When his children
child of-God ought to cherish. In  need his counsel and advice, he is
our trials let us imitate his patience,  not permitted to give it. He is taken
but not his despondency; let us copy  away from  his family, and revisits
his example in his better moments,  them no more.
and when he was full of confidence    22. But his flesh upon him shall
in God, and not his language of com-  have pain.  Dr. Good renders this,
plaint, and his unhappy reflections on  " his flesh shall drop away from him."
the government of the Most High.    This is evidently a representation of
20  Thou prevailestfor ever against  the state of the man after lie was
him. Thou dost always show that  dead. He would be taken away from
thou art stronger than he is. He  hope and from his friends.  His body
never shows that lie is able to con-  would be committed to the gra've,
tend with God. ~1 lind he passeth.  and his spirit would go to the wurld
He cannot stand before thee, but is  of shades. The image in the mind
vanquished, and passes off the stage  seems to have been, that his flesh
of being. 1T Thou changest his coun-  would suffer. It would be cold and
tenance. Possibly the allusion is to I chill, and would be devoured  by
the change produced by death. The  worms. There seems to have been
countenance that glowed with health J an impression that the soul would be
and was flushed with beauty and hope  conscious- if this in its distant and
-blooming as the rose-is made pale  silent abode, and the description is
as the lily under the hand of God. given of the grave as if the body




121 4                                   JOB.
w, re conscious there, and the turn-  view, there  was nothing  to charm
intg Lack to dust were attended with   and attract.  There  he expected to
711n.  This thought is that which   wanderin darkness and sadness; and
n-akes the  grave  so  gloomy  now.  from  that gloomy world he expected
WVe think of ourselves in its darkness  to return no more for ever. Eichhorn,
and chilliness.  We insensibly sup-  however, has rendered this verse so
pose that we shall he conscious there.  as to give  a different signification,
Aid  hence  we dread  so much the  which  may perhaps be the true one
hl rely, sad, and gloomy residence in             Nur iiber sich ist er betrtibt
the tomb.  The mieaning  of' the word             Nur sich betrauert er.
rendered  "a shall have pain"-.X —'His troubles pertain only to himself;
is to be sore, to be grieved, aflzcted,  his  grief relates to  himself alone.
sad.  It is hory tohe imagination, that  According to this, the idea is that he
pain  is here  attributed  to the  dead   mnllst bear all his sorrows alone, and
soJldy.  ButJob was  notalone in this.  for himself.  He is cut off fiom   the
We all feel the samne thing when we'iving, and is not permitted  to share
think of death.  T[ nlnd his soul with-  in the joys and sorrows of his posteriin' him shall mourn.  The soul that is  ty, nor they in his.  He has no knowwithin him   shall be  sad; that is,  ledge of' any thing that pertains to
in  the  land  of shades.  So Virgil,  theril, nor do they participate in his
speaking of the death of Lausus, says   griefb.  What a flood of light ard joy
rTarnl vita per auras    Xwould have been poured on his soul
Concessit?anesta ad manes, corpusque reliquit.  by the Christian  hope, and  by the
_a n. x. 819.   revelation of the truth  that there is
The idea of Job is, that it would leave   a world of perfect light and joy for
all the comfbrts of this life; it would  the riglltetous-in heaven! And what
beseparate friom flamily and fiiends  tlanks do we owe to the GreatAuthor
it would go lonely and sad to the land   of our religion —to himn  who is " the
of shades and of night.  Job dreaded   Resurrection and the Life'-that we
it.  He loved life; and in the future  are permitted to look upon the grave
Mvorld, as it was presentedx  to  his  with hearts full of peace and joya
CHAPTER XV.
ANALYSIS OF THE Ct1APTEt.
THis chapter contains the second speech of Eliphaz, and begins the second series of the
controversy, whiclh continues to tile close of ch. xxi. As in the other series of the arguments,
Eliphaz is the first speaker. See an account of his character in the Notes on ch. ii. 1 1, and on
chs. iv., v. He is the most argumentative, calm, and reasonable of those who maintain the
argument against Job. His speech here consists of two parts. I. The first extends to ver. 13.
Li this lie accuses Job of vanity and unprofitable talk (vs. 2, 3); reproaches him with having
cast off the fear of God, and with pursuing a train of argument that was full proof that he hadl
done it (ver. 3); says that the positions which he had maintained about the government of
God were ample demonstration of his guilt (vs. 5, 6); accuses him of arrogance and self-confi.
dence, for speaking as if he had been the first man that was born, or was made before the hills,
or understood the secret of' God (vs. 7, 8); says that they had had more ample opportunities
for observation than lie had, since there were men among them old enough to be his father (vs.
9, 10); and asks him why he suffers himself to give utterance to expressions like these (vs. II
-13). II. in the secontd part (vs. 14-35), he gives a graphic description of the misery which in
various ways will pursue a wicked man. This part is made up, apparently, either of a stri.g
of apothegms, or is a fragment of an ancient poem, which he now quotes as fully sustaining t.eo




CHAPTER  XV.                                    215
position that the calamities of Job are proofs of guilt. The argument is, that calamity wit
overtake the wicked j and that, therefore, when calamities exist, there is proof of guilt that
may be measured by the calamity. As Job had been afflicted in an uncommon degree, the
inference in the mind of Eliphaz from this principle was unavoidable, that lie was a man of
uncommon guilt. In illustrating this position, he urges the followving considerations: (1.) He
repeats the solemn truth which had been communicated to him in the fearful vision which he
describes in ch. iv., that man could not be pure before God, and that even the angels are
chargeable with folly, vs. 14-16. (2 ) He appeals to the fathers, and professes to quote the sentimrents of the observing men of former times in proof of what would be the consequences of eminent wickedness, vs. 17-19. (3.) He then states, more particularly, what would be the condition
of the guilty man. He would travail in pain; he would be subject to alarms; he would have
no security in prosperity; he would be compelled to wander abroad for bread, and trouble an(l
anguish would come upon him, vs. 20-24. (4.) He states as a reason for this, that he makes an
assault on God, and rushes upon his buckler; he impinges on the great principles of the divine
government and law, and he cannot prosper, vs. 25-27. (5.) He then shows that such a man
must be desolate; he could neither be rich, nor honored, nor long-lived, vs. 27-30. (6.) And
lie concludes his discourse by an exhortation not to trust in vanity, and not to rely on the hope
of the hypocrite; for in the midst of his confidence and security he would be cut down before
his time-like unripe fruit, or like a fading flower, vs. 31-35. All this was so applicable to
the circumstances of Job, and was so obviously designed to be a description of his condition,
though his name is not mentioned, that there is no wonder that he replied with so much severity in the following chapter. The conclusions of Eliphaz were the more deeply felt by Job,
because they were cormmunicated as the result of long observationr, and strengthened by the
undisputed maxims of antiquity.
THEN  answered Eliphaz the    3 Should he reason with unTemanite, and said,                  profitable talk? a or with speech2  Should  a  wise  man  utter  es wherewith he can do no good?
lvain  knowledge,  and   fill  his            4  Yea, thou' castest off fear,
belly with the east wind?                  and  restrainest'prayer  before
1 knoswledge of wind.    a 1 Ti. 6. 4. 5.  God.
2 makest void.        3 or, speechl
2. Should a wise man. Referring to  the east wind.  The  east wind  was
Job, and to his claims to be esteemed   not only tempestuous and vehement,
wise.  See ch. xii. 3, xiii. 2, 6.  The   but sultry, and destructive to vegetaargument of Eliphaz here is, that the   tion.  It passed over vast deserts, and
sentiments which Job had advanced   was characterized  by great dryness
were a sufficient refutation of his pre-  and heat.  It is used here to denote
tensions to  wisdom.  A  wise man   a manner of discourse that had in it
would not be guilty of mere talk, or of  nothing profitable.
using  language  that conveyed  no           3. Should he reason with unprofitaideas.  IT Utter.  Literally, answer.  ble talk?  It does not become a nian
It refers to the replies which Job had   professing to be wise to make use of
nade to the arguments of his friends.  words that are nothing to the purpose.
f Vain  knowledge.   Marg.  Know-  The sense  is, that what Job  said
ledge of wind.  So the Hebrew.  See   amounted to just nothing.
2h. vi. 26, vii. 7.  The wind is used        4, Yea thou castest of fJar.  Marg
to denote what is unsubstantial, vain,.Jakest void.  Fear here means the
changing.  Here it is used as an em-  fear or reverence of God; and the
blem  of remarks which were vain,  idea is, that Job had not maintained
empty, and  irrelevant.  ~T.nd Jill  a proper veneration or respect for his
his belly.  Fill his mind with unsub-  Maker in his argument.  He had destantial arguments or sentiments-   fended principles and made assertions
as little fitted for utility as the east  which implied great disrespect for the
wind is for food.  The image is,' he  Deity.  If those doctrines were true;
fills himselfwith mere wind, and then   if he was right in his views about
blows it out under pretence of deliv-  God, then  ire was not a being whc
ering the maxims of wisdom.'  I~ With  could be reverenced.  No confidence



216                             JOB.
5 For  thy  mouth   uttereth  thine iniquity, and thou choosest
1 teacheth.            the tongue of the crafty.
could be placed in his government;  positions farther than he intended;
no worship of such a being could be  and Job was not entirely able to vinmaintained. Eliphaz does not refer  dicate his position, or to sLow how
here so much to what was personal tile consequences stated by Eliphaz
with Job, as to his principles. He does  could be avoided.  They both wanted
not mean so much to affirm that he  the complete and full view of the future
himself had lost all reverence for God, state of retribution  revealed in the
as that his arguments led to that. gospel, and that would have removed
Job had maintained that God did not the whole difficulty.  But I see not
in this life reward and punish men  how the considerations here urged
strictly according to their deserts. If by this ancient sage of the tendency
this was so, Eliphaz says, then it of Job's doctrine can be avoided, if
would be impossible to honor him,  it be applied to the views of those
and religion and worship would be  who hold that all men will be saved
at an end. The Hebrew word ren-  at death. If that be the truth. then
dered'castest off' —more accurately  who can fail to see that the tendency
rendered in the margin' makest void' must be to make men cast off the fear
('1)-implies this. I[T nd restrain- of God, and to undermine all devoest prayer before God. Marg. speech. tion   and  prayer  Why should men
pray, if all are to be treated alike at
The Hebrew  word (I.i')     means  death?  How can men worship and
properly meditation-and particularly  honor a being who will treat the
meditation about divine things. Ps. good and the bad alike?  How can
cxix. 97.  Then it means devotion-   we have confidence in a being who
as to meditate on divine things is a makes no distinction in regard to
part of devotion. It may be applied  character?  And what inducement
to any part of devotion, and seems to  can there be to be pious, when all
be not improperly rendered prayer.  men shall be made as happy as they
It is that devotion which finds utter-  can be for ever whether they are pious
ance in the language of prayer. The  or not?  We are not to wonder,
word rendered restrainest-T_~..- therefore, that the system tends every
means to shave off-like the beard;  where to sap the foundations of virtue
then to cut off, to take away, detract, and religion; that it makes no man
withhold; and the idea here is, that better; and that where it prevails, it
the views which Job maintained were  banishes religion and prayer from the
such as to sap the very foundations of world.
religion.  If God treated the right-   5. For thy mouth uttereth thine inieons and the wicked alike, the one  quity. Marg. teacheth. That is, your
would have nothing to hope and the  whole argument shows that you are
other nothing to fear. There could  a guilty mlan. A man who can defend
be no ground of encouragement to  such positions about God cannot be
pray to him. How could the right-  a pious man, or have any proper veeous pray to him, unless there was  neration for the MostHigh.' A man
evidence that he was the friend of may pursue an argument, and defend
virtue? HIow could they hope for his  positions, that shall as certainly show
special blessing, if he were disposed  that he is destitute of religion as
to treat the good and the bad alike? though he lived an abandoned life;
Why was it not just as well to live  and he who holds opinions that are
in sin as to be holy? And how could  dishonorable to God, can no more be
such a being be the object of confi-  a pious man than if he dishonored
dence or prayer? Eliphaz mistook  God by violating his law. IT Thou
the meaning of Job, and pressed his 1choosest the tongue of the crafty. In



CHAPTER XV.                               217
6 Thine  a own  mouth  con-  was born? or wast thou  made
demneth thee, and not I; yea,  before b the hills?
thine  own  lips  testify  against    8 Hast C thou heard the secret
thee.                                 of God? and dost thou restrain
7 Art thou the first man that  wisdom  to thyself?
a Lu. 19. 22.   b Ps. 19. 2. Pr. 8. 25.     c Ro.11. 34. 1 Co. 211.
stead of pursuing an argument with  So in Prov. viii. 25, in the description
candor and sincerity, you have re-  of wisdom:
sorted to miserable sophisms, such as    Before the mountains were settled,
cunning disputants use. You have not     Before the hills was I brought forth.
showed a disposition to ascertain and
defend tihe truth, but have relied on  So the hills are called "everlasting"
the arts and evasions of the subtle dis- (Gen. xlix. 26), in allusion to their
putant and the rhetorician. His whole  great antiquity and permanence. And
discourse, according to Eliphaz, was  so we, in common parlance, have
a work of mere art, designed to blind  similar expression when we say of
his hearers; to deceive them  with a  any thing that' it is as old as the
favorable opinion of his piety; and to  hills.'  The question  which Eliphaz
give some  plausible, but delusive  intends to ask here ofJobis, whether
view of the government of God.        he had lived from the creation, and
6. Thine own mnouth condemneth  had observed every thing?
thee. That is, the sentiments which    8. HastLiterally, hou hin  the secret of
you have uttered show that you can-  God   Literally,'i  the secret of
not be a pious man.                   God hast thou heard' — 11 ~    The
7. Art thou the first man that was  word rendered secret (1i) means
born?  Hast thou lived ever since  properly a couch, or cushion, on
the creation, and treasured up all the  which  one  reclines-whether for
wisdom of past times, that thou dost sleep or at a table, or as a divan.
now  speak so arrogantly and con-  Hence it nieans a divan, or circle of
fidently?  This question was asked, persons sitting together for familiar
because, in the estimation of Eliphaz  conversation, Jer. vi. 11, xv. 17, or
and his fiiends, wisdom was supposed  of judges, counsellors, or advisers
to be connected with long life, and  for consultation, as the word divan is
with an opportunity for extended and  now used in Oriental countries.  Ps.
varied observation.  See ver. 10. lxxxix. 8. Jer. xxxiii. 18. Then it
Job they regarded as comparatively  means  any  consultation, counsel,
a youngman.  1t TWast thou made be-  familiar intercourse, or intimacy. Ps.
fore the hills?  The mountains and  lv. 15. Prov. xv. 22. Here God is
the hills are often  represented as  represented in Oriental language, as
being the oldest of created objects,  seated in a divan, or council of state:
probably because they are the most there is deliberation about the conancient things that appear on earth.  cerns of his government; important
Springs dry up, and waters change  questions are agitated and decided;
their beds; cities are built and decay;  and Eliphaz asks of Job whether he
kingdoms rise and fall, and all the  had been admitted to that council,
monuments of human skill and art  and had heard those deliberations;
perish; but the hills and mountains  and whether, if he had not, he wax
remain the same from  age to age. qualified  to pronounce as he had
Thus in Psalm xc. 2:                 done, on the plans and purposes of
Before the mountains were brought forth,    the Almighty.  IT./nd dost those re~)r ever thou hadst formed the earth and the strain wisdom to thyself? Having
world,
Even from everlasting to everlasting thou art obtained the secret of that council,
God                             art thou now keeping it wholly io




218                             JOB.
9 What " knowest thou that headed b and  very aged  men,
we know not? what understand- much elder than thy father
est thou which is not in us?          11 Are  the  consolations of
10 With us are both the gray- God small with thee? is there
a c.13.2.  b c. 32. 6-9.    any secret thing with thee?
thyself-as a prime minister might bled to hear this debate, there were
be supposed to keep the purposes re-  not a few who coincided with him in
solved on in the divan?'Hast thou  sentiment, who  were much  more
listened in the council of JEHOVAH,  aged than Job, and who had had
and dost thou now reserve all wis- much longer experience in the world.
dom to thyself?'                      11. Are the consolations of God
9. TWhat knowest thou that we knowi  small with thee?  The' consolations
nott  What pretensions or claims to  of God' here refer probably to those
wisdom  have you which we have  considerations which had been sugnot? We have had, at least, equal gested by Eliphaz and his friends,
advantages, and may be presumed to  and which he takes to be the'conknow as much as you.                solations' which God had furnished
10. WHith us are both the gray-  for the afflicted.  He asks whether
headed. That is, some of us who are  they were regarded by Job as of little
here are much older than thy fhlther;  value? lWhether he was not willing
or we express the sentiments of such  to take such consolations as God had
aged men. Job had admitted (ch. provided, and to allow them to susxii. 12), that with the aged was wis-  tain him  instead if permitting himdom, and in length of days under-  self to inveigh against God?  The
standing; and Eliphaz here  urges  LXX  render this, " thou hast been
that on that principle he and his  chastised less than thy sins deserve.
friends had a claim to be heard. It Thou. hast spoken with excessive
would seem from this, that Job was  haughtiness!"  But the true idea
very far from being regarded as an  seems to be, that Eliphaz regarded
old man, and would probably be es- the considerations adduced by him
teemed  as in middle life.  The  and his firiends as the gracious consoTargum (Chaldee) refers this to Eli-  lations which God had provided for
phaz  himself and his two friends. men in affliction, and as the results'6 Truly  Eliphaz, who  is hoary-  of all former reflections on the design
of God in sending trial. He now reheaded (-'.-), and Bildad, the long-  presents Job as regarding them as of
lived (m~2i~), are with  us, and  no value, and maintaining sentiments
Zophar, who is older than thy directly at variance with them. ~[ Is
father." But it is not certain that he  there any secret thing  with thee?
meant to confine the remark to thein. Noyes renders this, " and words so
It seems to me probable that this  full of kindness to thee;" that is,
whole discussion  occurred in the  are they of no account to you?  So
presence of others, and perhaps was Dr. Good  and Wemyss, "or the
a public contest. It is clear, I think, addresses of kindness to thyself?"
that Elihu was present, and heard it Luther  translates it, " but  thou
all (see ch. xxxii. 4), and it would  hast, perhaps, yet a secret portion
accord well with Oriental habits to  with  thee."   Rosenmailler, "and
suppose that this was a trial of skill, words most guilty spoken towards
which many were permitted to wit- thee."  The LXX render it, " and
ness, and which was continued for thou hast spoken proudly beyond
a considerable tine. Eliphaz may, measure" — tEydr'o;)s.t i:r;Arseara
therefore, have meant to say, that )-e)'ila;". The word wlich occurs
among his friends who had assem-  in the Hebrew-U- h, ld.t, when it




CHAPTER XV.                                 219
12 Why doth thine heart car-  such words go out of thy nlouth?
ry thee away? and what do thine           14 What b is  man, that he
eyes wink at,                          should be clean? and he which
13 That thou turnest thy spi- is  born  of a woman, that he
rit against God, " and  lettest  should be righteous?
a Mal. 3.13.              b Ps. 14.3. Pr. 20.9. Ep. 2.3. 1 Jno. 1.8. 10.
is a singie word, and used as a verb,  a  haughty, froward, self-confident
means to wrap around, to rnuffle, to  person:
cover, to conceal, and then to be secret   A haughty person, a wicked man,
-whence the Greek )CIaw, and ).aCr-        Walketh with a froward mouth;
roiro,  and the Latin lateo. In this      He winketh with his eyes,
sense it is understood  here by our        He speaketh with his feet
He teacheth with his fingers.
translators. But it may be also a com-b
pound word- fi om     -a   gentle    The Hebrew word (tld) occurs no
sound, murmur, whisper; whence it  where else, and it is therefore diffiis used adverbially-:L arld'5 -   cult to determine its true signification. Themostprobablemeaningis,
gently, softly, slowly —as of thesiow     ion   T he most pr
gait ofa mourner,1 Kinrsxxi. 27 and  to wink with the eyes as a gesture of
of water gently flowing, as the water  pride and insolence.  Comp. Notes
of Siloam, Isa. viii. 6.  And hence,on Isa. iii. 16.  The Vulgate renders
also, it may refer to words flowing  it etttonitos libes oculos?-' Why, as
kiiidly                            though meditating great things, hast
kindly or gently towards any one; thoug               meditating  great things hast
and this seemts to be the meaning  thou eves of astonishment?'  Sept.
here.  Elipliaz asks whether Job  "             are thine eyes  elevated  "
could despise or undervalue the words  Schultens renders it,' Why do thine
eves roll fury?' —Quid fremitunt vol.
spoken so gently and kindly towards  eyes roll fury?'-Quid femit    vola
him?  A  singular illustration, to be  vunt oculi tui?  Luther,
sure, of kindness, but still showing  thou so proud?"  There can be no
how  the firiends of Job estimated  reasonable doubt that the word contheir own rensarks.                    veys the idea of pride and haughtiness
12. IWhy doth thine heart carry thee  manifested in some way by the eyes.
away?  Why do you allow yourfeel-    13. That thou ternest thy spirit.
ings to control you in spite of the rThat your mind is turned against God
decisionis oaf the un~derstanding? Eli-  instead of acquiescing in his dealings.
phaz means to represent him as whol-  The views of Job he traces to pride
and to overweening self-confidence,
]y under the influence of passion           
instead of looking calmly and coolly  and perhaps not improperly.
at things as they were, and listening    14. What is man that he should be
to the results of past experience and   clean?   The object of Eli z in this
observation.  1T.And what do t hyeyes is to overtuin the positions of Job
bsinlr at?  This expression  ha s given  that he was righteous, and had been
considerable perplexity to cornmenta-  pised beyond is desets. 
tors.  Rosenrnitller (and  after him   had before maintained (ch. iv. 7.)
Noyes) remarks that the expression      that  no one ever perished  being inindicates pride, haughtiness, and ar-  nthe rigteous  were
not cut off. This was with him  a
gance.  In Ps. xxxv. 19, it is an in-                      and  indeed the
dication of joyfulness or triumph over  favoi
a prostrate foe:          whole drift of the argument maintained by him and his friends was, to
Let not them that are mine enemies wrong-       a
fillly rejoice over me;            prove  that uncommon  calamities
Neither let them wink with the eye that hate  were proof of uncommon guilt.  Job
me without a cause.                had insisted on it that he was a rightIn Prov. vi. 13, it is an indication of eous man, and had not deserved the




220                               JO&B
15 Behold, he putteth no trust  ble and filthy b is man, which
in his saints; yea, the heavens a  drinketh C iniquity like water!
are not clean in his sight.              17 I will shew thee, hear me
16 How much more abomina-  and that which I have seen I
a c.25.5. b Ps.53.3. c c.20. 12. Pr. 19.28. will declare;
calamities which had come upon him  place in theology among the sages of
-a position which Eliphaz seems to  Arabia.  Thus it occurs in ch. xxv.
have regarded as all assertion of in-  5, in the speech of Bildad, when bie
nocence. To meet this he now main-  had nothing to say but to repeat the
talns that no one is righteous; that all most common-place moral and theothat are born of women are guilty;  logical adagesand in proof of this he goes back to the  Behold even to the moon, andit shineth not
oracle which had made so deep an im- Yea, the stars are not pure in his sight:
pression on his mind, and to the de-  How much less man, that is a worm,
claration then made to him that no  And the son ofman, which is a worm!
one was pure before God. Ch. iv. He    16. How much more abominable and
does not repeat it exactly as the ora- filthy is man.  How much more than
cle was then delivered to him, but  the angels, and than the heavens. In
adverts to the substance of it, and  ch. iv. 19, the image is somewhat
regards it as final and indisputable. different.  There it is, how can man
Tlhe meaning is,' What are all the be the object of the divine confidence
pretensions of man to purity, when  since he lives in a house of clay, and
even the angels are regarded as irn- is so frail?  Here the image is more
pure and the heavens unclean?' 1~ He  striking and forcible.  The word renwhich is born of a woman. Another  dered filthy (r_~) means, in Arabic,
mode of denoting man. No particu-  to be sour, as milk, and then to be corlar argument to maintain the doctrine  rupt, in a moral sense. Ps. xiv. 3, liii.
of man's depravity is couched in the  4. Here it mleans that man is defiled
fact that he is born of a woman. The  and polluted, and this declaration is
sense is, simply, how can any one of a remarkable illustration of the anthe human family be pure?            cient belief of the depravity of man.
15. Be/lold he putteth no trust in his  ~F Which drinketh iniquity like water 
saints.  In ch. iv. 18, it is, " in his  This is still a true, though a melanservanrts," but nodoubt the same thing  choly account of man.  He loves sin,
is intended.  The reference is to the  and is as greedy of it as a thirsty man
angels, called there servants, and here  is of water.  He practises it as if it
saints (Met'i), holy ones. See Notes  were his very nature-as much so as
on ch. iv. 18.  ~ Yea, the heavens are  it is to drink. Perhaps too there may
not clean in his sight. In ch. iv. 18, be an allusion, as Dr. Good supposes,
" and his angels he charged with fol-  to the large draught of water which
ly'  The general idea is the same. the camel makes, implying that man
God is so holy that all things else  is exceedingly greedy of iniquity.
seem to be impure. The very heavens  Comp. ch. xx. 12, xxxiv. 7. Prov.
seem to be unclean when compared  xix. 28.
with him. We are not to understand    17. I will show thee, &c.  The rethis as meaning that the heavens are  mainder of this chapter is a violent
defiled; that there is sin and corrup-  declamation, designed to overwhelm
tion there, and that they are loath-  Job with the proofs of personal guilt.
some in the sight of God. The ob- Eliphaz professes to urge nothing
ject is to set forth the exceeding pu-  which had not been handed down
rity of God, and the greatness of his  from his ancestors, and was the result
holiness.  This sentiment seemed to  of careful observation. WMhat he says
be, a kind of proverb, or a comm1on1-  is made up of apothegms and maxims




CHAPTER XVo                              221
i8 Which wise men have told  b passed among them.
from their fathers, and have not    20 The wicked man travaileth
hid it;                            C with pain all his days, and the
19 Unto  whom  a alone the  number d of years is hidden to
earth was given, and no stranger  the oppressor.
a De. 32 8.    b Joel 3. 17.        c Ec. 9.3.    d Ps. 90. 12
that were regarded as containing the  -but usually all such retroapections
results of ancient wisdom, all imean- are the mere work of fancy. The
ing that God would punish the wick- world really grows wiser as it grows
ed, or that the wicked would be  older; and in the progress of society
treated according to their deserts. it is a rare thing when the present is
The implied inference all alongwas, not more pure and happy than its
that Job, who had had so many proofs  early stages.  The comforts, priviof the divine displeasure, must be a  legesand intelligence ofthe patriarchwicked man.                         al age were not to be compared with
18. Which wise men have told from  those which  we enjoy-any more
their fathers.  Which they have re-  than the condition of the wandering
ceived from their ancestors and corn- Arab is to be preferred to the quiet,
municated to others.  Knowledge  peace, intelligence, and order of a
among the ancients was communica-  calrn, Christian home.   J\.o stranger
ted chiefly by tradition from  father passed among them. No foreigner
to son. They had few or no written  came to corrupt their sentiments by
records, and hence they embodied  an admixture of strange doctrines.
the results of their observation in "'Eliphaz here speaks like a genuine
brief, sententious maxims, and trans-  Arab, whose pride is in his tongue,
mitted them from one generation to  his sword, and  his pure  blood."
another. f~.ndhavenothid it. They  Umbreit. It is possible, as Rosenhave freely communicated the result mailer suggests, that Eliphaz means
of their observations to others.    to insinuate that Job had been cor19. Unto whom alone the earth Zwas rupted  by the  sentiments of the
given. The land; the land or country  Chaldeans and Sabeans, and had dewhere they dwelt. He refers to the  parted from  the pure doctrines of
period  before  they became inter-  earlier times.
mingled with other nations, and be-    20. Travaileth with pain.  That is,
fore they imbibed any sentiments or his sorrows are like the pains of
opinions from strangers.  The mean-  parturition.  Eliphaz means to say
ing is,' I will give you the result of that he is a constant sufferer.  IT 11il
the observations of the golden age of his days. It seems dificult to see
the world, when our fathers dwelt how  they could have ever formed
alone, and it could not be pretended  this universal maxim. It is certainly
that they had been  corrupted by  not literally true now; nor was it
foreign philosophy; and when  in  ever. But in order to convey the
morals and in sentiment they were  doctrine that the wicked would be
pure.'  Probably all nations look  punished in as pointed and striking a
back to such times of primeval sim- manner aa possible, it was imade to
plicity, and freedom from corruption, assume this universal form-meaning
when the sentiments on morals and  that the life of the wicked would be
religion were comparatively pure, miserable. There is some reason to
and before the people became cor-  think that this and what follows to
rupt by the importation of foreign  the close of the chapter, is an anopinions. It is a pleasing delusion  cient fragment which Eliphaz reto look back to such times-to some  hearses  as  containing  the  senti.
innocent Arcadia, or to a golden age  ments of a purer age of the world.




JOB
21 1A  dreadful sound is a in 122 He believeth not that he
his ears: in prosperity b the de-  shall return out of darkness, and
stroyer shall come upon him.           he is waited for of the sword.
1.1 sound offears.              a Le. 26. 36.    b 1' Th. 5. 3.
Ifr And the number of years is hidden  sentiment might be  illustrated at
to the oppressor.  Wemyss renders  almost any length by the mode of
this, " and a reckoning of years is  savage warfare in this land, and by
laid up for the violent."  So, also,  the sudden attacks which the AmeriDr. Good.  The Vulgate renders it,  can savage makes, in the silence of
c' and the number of the years of his  the night, on his unsuspecting foes.
tyranny is uncertain." Rosenmtlller,  The Chaldee renders this, " the fear
Cocceius, Drusius, and some others  of the terrors in Gehenna are in his
suppose that there should be under-  ears; when the righteous dwell in
stood here and repeated the clause  peace and eternal life, destruction
occurring in the first hemistich, and  comes upon him."  IT In prosperity
that it means, cc and in the number  the destroyer shall come upon him.
of years which are laid up for the  When he supposes he is safe, and his
violent man, he is tortured with pain."  affairs seem  to be prosperous, then
Luther renders it, " and to a tyrant  sudden  destruction  comes.  See 1
is the number of his years concealed."  Thess. v. 3.  The history of wicked
It is difficult to tell what the passage  men, who have encompassed themmeans.  To me, the most probable  selves with wealth, and as they supinterpretation is one which I have  posed with every thing necessary to
not met with in any of the books  happiness, and who have been sudwhich I have consulted, and which  denly cut off, would furnish all the
may be thus expressed,' the wicked  instances which would be necessary
man will be tormented all his days.  to illustrate this sentiment ofEliphaz.
To one who is an oppressor or tyrant,  See an exquisitely beautiful illustrathe number of his years.is hidden.  tion of it in Ps. xxxvii. 35, 36He has no security of life.  He can-  Ihave seen the wicked ingreat power,
not calculate with any certainty on  And spreading himself like a green bay-tree.
its continuance.  The end is hid. A   UYet he passed away, and lo he was not;
righteous man nmay snake some calc    Yea, I sought him, but he could not be found
righteous man may make some calculation, and can see the probable end So, also, in Ps. lxxiii. 18-20:
of his days.  He may expect to see  Surely thou didst set them in slippery places;
an honored old age. But tyrants are  Thou castedst them down into destruction.
How are they brought into desolation as in a
so often cut down suddenly; they so         moment!
frequently  perish  by assassination,  They are utterly consumed with terrors.
and robbers are so often unexpectedly  As a dream when one awaketh
overcorme, that there is no calculation   0 Lord, when thou awakest, thou shalt des.
which can be formed in respect to
the termination of their course. Their    22. He believeth not that he shall
end is hid.  They die suddenly and  return out of darkness.  Darkness is
disappear.  This suits the connec-  used in the Bible, as elsewhere, to
tion; and the sentiment is, in the  denote calamity; and the meaning
main, in accordance with facts as  here is, that the wicked man has not
they occur.                            confidence (]_7 2    i), that he shall
21. A dreadful sound is in his ears.  return safely from impending danger.
Marg../ sound of fears.  He hears  He is in constant dread of assassinasudden, frightful  sounds, and  is  tion, or of some fearful evil.  lie is
alarmed.  Or, when he thinks him-  never secure; his mind  is never
self safe, he is suddenly surprised.  calin; he lives in constant dread.
The enemy steals upon him, and in  This is still an accurate description
his fancied security tie dies.  This i of a man with a guilty conscience 




CHAPTER XV.                             223
23 He wandereth abroad for    25 For a he stretcheth out his
bread, saying, Where is it? he  hand against God, and strengthknoweth that the day of darkness  eneth himself against b the Alis ready at his hand.               mighty.
24 Trouble and anguish shall    26 He runneth upon him, even
make him afraid; they shall pre- on  his  neck, upon  the  thick
vail against him, as a king ready  bosses of his bucklers;
to the battle.                            a Is. 27. 4.   b c. 9. 4.
for such a Nan lives in constant fear, throws up a rampart, or constructs a
and never feels any security that he  fortification. The whole image here
is safe. IT ~nd he is waited for of the  is taken from the practice of war;
sword. That is, he is destined for and the sense is, that a wicked man
the sword. Gesenius.                is reallymaking war on the Almighty,
23. Hewandereth abroadfor bread. and that in that war he must be vanTile LXX render this, i' he is des- quished. Comp. ch. ix. 4.
tined to be food for vultures" —    26. He runneth upon him. That
rxr:ccrdzaz ra  Sei b e   o7rce  ylTljV. is, upon God. The image here is
The meaning of the Hebrew  is, taken from the mode in which men
simply, that he will be reduced to  rushed into battle. It was with a
poverty, and will not know where to  violent concussion, and usually with
obtain a supply for his returning  a shout, that they might intimidate
wants.  ~1 He knoweth that the day of their foes, and overcome them at first
darkness is ready at his hand. He  with the violence of the shock. The
is assured that the period of calamity  mode of warfare is now changed, and
is not far remote. It must come. itis the vaunted excellency of modern
He has no security that it will not warfare that armies now go delibecome immediately. The whole de- rately and calmly to put each other
sign of this is to show that there is to death. IT Even on his neck. Lino calmness and security for a wicked  terally, I with the ieck'- lSkYl
man; that in the midst of apparent't'
prosperity his soul is in constant ulg. With erect neck-erecto collo.
dread.                              Sept. Contemptuously, or with pride
24. As a king ready to the battle. -i'tfis.  The idea seems to be, not
Fully prepared for a battle; whom it that le ran upon the neck of his adwould be vain to attempt to resist. versary-as would seem to be implied
So mighty would be the combined  in our translation-but that he ran in
forces of trouble and anguish against a firm, haughty, confident manner;
him, that it would be vain to attempt with a head erect and firm, as the into oppose themr.                    dication of self-confidence, and a de25. For he stretcheth out his hand  termined purpose to overcome Isis
against God. The hand is stretched  foe. See Schultens in loc. IT &)pon
out for battle. It wields the spear or the thick bosses. The word boss with
the sword against an enemy. The  us means a knob-a protuberant oridea here is, that the wicked man  nament of silver, brass, or ivory on
makes God an adversary. He does  a harness or a bridle; then a protunot contend with his fellow-man, berant part, a prominence, or a
with fate, with the elements, with  round or swelling body of any kind
evil angels, but with God. His op- The Hebrew word here used (i)
ponent is an Almighty Being, and he  means properly any thing gtbbous,
cannot prevail against him. Comp. convex, arched; and hence the back
Notes on Isa. xxvii. 4. I~T.nd strength- -as of animals. Applied to a shield,
eneth himsef. As an army does that it means the convex part or the hbak




224                               JOB.
27 Because a he covereth his  face with his fatness, and maketh
a Ps. 73. 7, &c,.         collops of fat on his flanks
of it-the part which was presented  the.4lmighty-and that, therefore, he
to an enemy, and which was made  must meet resistance and be overswelling and strong, called by the  come; it is that he rushes upon God
Greeks',ucpaq.bq, or!Esoofq(PaAtoY.  WITH his own shield.  He puts him
Gesenius supposes that the metaphor  self in the attitude of a warrior. He
here  is taken firom  soldiers, who  turns the boss of his own shield
joined their shields together, and  against God, and becomes his antagothus rushed upon an enemy.  This  nist.  He is his enemy. The om-iswas one mode of ancient warfare,  sion of the word with in the passage
when an army or a phalanx united  -or the preposition which is in the
their shields in front, so that nothing  Hebrew (M),has led to this erroneous
could penetrate them, or so united  translation.  The passage is often
them overtheir heads when approach-  translation.  The passage is ofte
ing a fortress, that they could safely  quoted in a popular manner to denote
march under tlhem  as a covering.  that the sinner rushes upon God, ancs
the s acovering must meet resistance from his shield,
This, among the Romans and Greeks,  or be overcome.  It should be qted
M ^ t     *  l   Z      X or be overcome. It should bequkted
was commonly practised  when ap-  only to denote that the sinner places
roachinga besieged town. One form   himself in an attitude of opposition
of thef thestudo-the   asii foreda- byto God, and is his enemy. If Of his
wri'e of the Greeks, was formed by
the soldiers, pressed close together,  bucklers.  Of his shields ('-L~),
and holding their shields over their  that is, of the shields which the sinheads in such a manner as to form a  ner has; not the shields of God.
compact covering. J. H. Eschenburg,  The shield was a well known instruManual of Classical Literature, by  ment of war, usually made with a
N. W. Fiske, pt. III. ~ 147. The  rim of wood or metal, and covered
Vulgate renders this, " and he is  with skins, and carried on the left
armed with a fat neck"-pinlgui cer-  arm. See Notes on Isa. xxi. 5. The
vice armatus est. Schultens expresses  outer surface was made  rounding
the idea that is adopted by Gesenius,  from the centre to the edge, and was
and refers to Arabic customs to show   smoothly polished, so that darts or
that shields were thus united in de-  arrows would glide off and not penefending an army firom a foe, or in I trate.
making an attack on them. He says,    27. Because he covereth hisface with
also, that it is a common expression  his fatness.  That is, he not only
-a proverb-among the Arabs, "' he  stretches out his hand against God (v.
turns the back of his shield" to de-  25) and rushes upon him as an armed
note that one is an adversary; and  foe (ver. 26), but he gives himself up
quotes a  passage  friom  Hamnasa,  to a life of luxury, gluttony, and iicen" When a friend meets me with  tiousness; and therefore tlh.ese calamibase suspicions, I turn to him the  ties must come upon him.  This is
back of my shield-a proverb, whose  designed to be a description of a luxorigin is derived from the fact, that a  urious and licentious person-a man
warrior turns the back of his shield  who is an enemy of God, and who,
to his foes."  Paxton supposes that  therefore, must incur his displeasure.
the expression  here is taken from  I~ And maketh collops of fat.  Iike
single comntat, which early prevailed.  an ox that is fattened.  The w(rd
But the idea here is not that which  collop properly means'a small slice
our translation would seem  to con-  of meat, a piece of flesh' (Webster),
vey.  It is not that he rushes upon  but here it means a thick piece, or a
or against the hard or thick shield of  mass. The word is used in this sense




CHAPTER XV.                                 225
28 And he dwelleth in deso-  neither shall he prolong the perlate cities, and in houses which i fection thereof upon the earth.
no  man  inhabiteth, which  are         30 He shall not depart out oi
ready to become heaps.                darkness: the flame shall dry up
29 He shall not be rich, nei-  his branches, and by the breath
ther shall his substance continue,  of his mouth shall he go away.
in New England.  The sense is, that  tion (tS.)  is commonly supposed to
he becomes excessively fat and gross  be from:1i', from;n  to finish, to
-as they usually do who live in sen-  procure, and hence the noun may
sual indulgence and who forget God.  be applied to that which is procured28. A.nd he dwelleth.  Or rather, and thus may denote possessions. Ac-'therefore he shall dwell.'  As a  cording to this, the correct rendering
consequence of his opposing God, is,'and he does not extfnd their posand devoting himself to a life of sen-  sessions abroad in the land;' that is,
suality and ease, he shall dwell in a  his possessions do not extend abroad.
desolate place.  Instead of living in  Gesenius supposes, however, that the
affluence and in a splendid city, he  word is a corruption for 
shall be compelled to take up his.             tion  
aode in places that have  een de  flocks. I see no objection, however,
abode in places that have been deserted and abandoned.  Such   p c to its being regarded as meaning posSuch places  sessions-and then the sense is, that
-like Petra or Babylon now-be-  he would fail in that which is so
came the temporary lodgings of cara-  much the object of ambition with
vans and travellers, or the abodes of every avaricious manthat his posoultcasts and rohhers.  The meaning  every avaricious man-that his posoutcasts and robbers. The meaning  sessions should extend through the
here is, that the proud and wicked  sessions should extend through the
man shall be ejected from his palace,.          ot n ea. v. 8.
and compelled to seek a refuge far    30. He shall not departout of darkaway from the usual haunts of men. ness.  He shall not escape from caawa   7 ar red  t                *cm  haslainity.  See ver. 22. He shall not
Which are just ready to become heps   be able to rise again, but shall be
ruWhich are just ready to tumle into  continually poor.  ~f The flameshall
dry up his branches.  As the fire con29. He shall not be rich.  That is, sumes the green branches of a tree,
lie shall not continue rich; or he  so shall punishment do to him. This
shall not again become rich.  He  comnparison is very forcible, and the
shall bepermanentlypoor.  ~T JNeither  idea is, that the man who has been
shall his substance continue.  His  plrospered as a tree shall be consumproperty.  I~ Neither shall he prolong  ed-as the fire consumes a tree when
the perfection thereof. Noyes renders  it passes through the branches.  The
this, "And his possessions shall not be  comparison of a prosperous man with
extended upon the earth."  Wemyss,  a tree is very common, and very beau" Nor shall he be master of his own  tiful.  Thus the Psalmist says,
desires."  Good, "Nor their success  I have seen the wicked in great power,
spread abroad in the land."  Luther,  And spreading himself like a green bay tree.
Und sein Glack wird sich nicht aus-                          Ps. xxxvii. 35.
breiten im Lande — And his fortune  Comp. Ps. xcii. 12, 13.  The aged
shall not spread itself abroad in the  Skenandoah]-a chief of the Oneida
land.' Vulg.' Neither shall he send  tribe of Indians, said, "'.I am an aged
his root in the earth'-nec mittet in  hemlock.  The winds of an hundred
terra radicem  suam. The LXX, oi,  winters have whistled through my
t11 flcr), $zyr rrlv y',v oatLs,,-' and  branches.  I arm  dead at the top.
shall not cast a shadow  upon the  My branches are falling," &c. ~ dnd
earth.  The word rendered perfec-  by the breath of his mouth shall h. go




226                                JOB.
31 Let not him that is deceiv-  before b his time, and his branch
ed trust a in vanity; for vanity  shall not be green.
shall be his recompense.                 33 He shall shake off his un32 It shall be'accomplished  ripe grape as the vine, and shall
a Is.59.4.   1 or, cut of.   b Ps.55.23.   cast off his flower as the olive.
away.  That is, by the breath of the  measure of his days, like a tree that
mouth of God.  God is not indeed  decays and falls before its proper
specified, but it is not unusual to speak  time.  A similar idea occurs in Ps.
of him  in this manner.  The image  Iv. 23. "Bloody and deceitful men
here seems to be that of the destruc-  shall not live out half their days."
tion of a man by a burning wind or by  As a general fact this is all true, and
lightning.  As a tree is dried up, or  the observation of the ancient Iduis rent by lightning, or is torn up  means was correct.  The temperate
firom the roots by a tempest sent by the  live  longer than the intemperate;
Deity, so the wicked will be destroyed.  the chaste longer than the licentious;
31. Let not him that is deceived trust  he that controls and governs his pasin vanity.  The sense is,' Let him  sions longer than he who gives the
not trust in vanity. He will be de-  reins to them; and he who leads a
ceived.  Vanity will be his recom-  life of honestyand virtue longer than
pense.'  The idea is, that a man  he who lives forcrime. Pure religion
should not confide in that which will  makes a man temperate, sober, chaste,
fhrnish no support.  He should not  calm, dispassionate, and equable in
rely on his wealth and rank; his  his temper; saves from  broils, conhouses and lands; his servants, his  tentions, and  strifes;  subdues the
armies, or his power, if he is wicked,  angry passions, and thus tends to
for all this is vain.  He needs some  lengthen out life.     His branchshall
better reliance, and that can be found  not be reen. It shall be dried up and
only in a righteous life.  The word  withered away-retaining the image
vanity here means that which is un-  ofa tree.
substantial; which cannot uphold or    33. He shall shake qff' his unripe
sustain; which will certainly give  grape  as the vine.  The idea here is,
way.  IT Fori vanzty will be his recom-  that the wicked man shall be like a
pense.  He will find only vanity.  vine that casts off its grapes while
He will be stripped of all his honors  they are yet sour and green, and
and possessions.                      brings none to perfection.   Comp.
32. It shall be accomplished before  Notes on Isa. xviii. 5. Scottrenders
his time.  Marg. cut off. The image  this,
here is that of a tree, which had been  "As when the vine her half-grown berries
suggested in ver. 30.  Here it is fol-    showers,
loswed  up  by various illustrations  Or poisoned olive her unfolding flowers."
drawn from the flower, the fruit, &c.  It would seem from this passage that
all of which are designed to denote  the vine might be so blasted by a hot
the same thing-that a wicked man  wind or other cause, as to cast its unwill not be permanently prosperous;  ripe grapes to the earth.  The emhe will not live and flourish as he  ployment of a figure of this kind to
would if he were righteous.  He will  illustrate an idea supposes that such
be like a tree that is cut down before  a case was familiar to those who
its proper time, or that casts its flowers  were addressed. It is well known
and fruits and brings nothing to per-  that in the East the grape anti tihe
fection.  The phrase here literally  olive might be blasted while in blosis,'It shall not be filled up in its  som, or when the fruit was setting,
time;' that is, a wicked man will be  as all fruit may be. The injury is
cut off before he has filled up the  usually done in the flower, or when




CHAPTER XV.                                  227
34 For the congregation of a  fire shall consume the tabernacles
hypocrites shall be desolate, and  of I bribery.
a c. 27. 8. Is. 33. 14.                  b Am. 5. 11, 12.
the fruit is just forming.  Yet our    34. For the congregation of hypoobservations of the effects of the burn-  crites.  The word rendered' congreing winds that pass over the deserts  gation' here (n!SD) means properly
on ftuit that is half formed, in blasting it and causing it to fill, are too  an appointed meeting; a meeting
limited to allow Os to come to any  convened by appointment orat stated
definite conclusion in regard to such  times (fiom  Ag9), and hence an aseffects in general.  Any one, how-  sembly of any kind.  It is commonever, can see the ieauty of this image.  lv applied to an assembly for public
The plans and purposes of wicked         rship;  but i ma  refer to an assembly f or public
men are immature.  Nothing is ca-  wrship; but it may efer to a  re
ried to perfection.  They are cut off  private company-a family, or circle
their plans a e blasted, and all t of friends, dependents. &c.  It refers
their plans  are  blasted, and all the  here, I suppose, to such a community
results of their living are like the sour,
hard, crabbed, and useless fruit that  that a man can get around him in lil
falls from  the tree before it is ripe.  own dwelling-his family, pervants,
The results of the life of the right-  dependents, &c. The word rendered
eous, on the other hand, are like a'hypocrites' (=l;) is in the singular
tree loaded with ripe and mellow   number, and should be so rendered
fiuit-their plans are brought to matu-  here. It does not mean that a worrity, and resemble the rich and heavy  shipping assembly composed of hyclusters of grapes, or the abundant  pocrites would be desolate-which
firuits of the olive when ripe.  IT.:Ad  may be true-but that the community
shall cast off his flower as the olive.  which a man whtois a hypocrite can gaThe olive is a well known tree that  theraround him shall be swept away.
abounds in the East.  The firuit is  His children, his dependents, and his
chiefly valuable for the oil which it  retinue  of servants, shall be taken
produces.  Comp. Notes Rom. xi. 17.  away from him, and he shall be left
The olive is liable to be blasted while  to solitude.  Probably there was an
the fruit is setting, or while the tree  allusion here to Job, who had been
is in blossom.  In Greece, a north-  stripped in this manner; or at any
east wind often proves destructive to  rate the remark was one, if it were a
the olive, and the same may be true of  quotation firom  the ancient sayings of
other places. Dr. Chandler, speaking  the Arabians, which Job could not but
of Greece, says, "' Tile olive groves  regard as applied to himself.  IT.nd
are now, as anciently, a principal fire s/all consume.  This has all the
source of the riches of Athens.  The  appearance of being a proverb.  The
crops had failed five years success-  meaning is, that they who received
ively when we arrived; the cause  a bribe would be certainly punished.
assigned w As a northerly wind, called  1T The tabernacles of bribery.  The
Greco-tramontane, which destroyed  tents or dwellings of those who rethe flower.  The fruit is set in about  ceive bribes, and who therefore are
a fortnight, when the apprehension   easily corrupted, and have no solid
from this unpropitious quarter ceases. principles.  There is probably an alThe bloom in the following year was  lusion  here to Job; and no doubt
unhurt, and we had the pleasure of  Eliphaz meant to apply this severe
leaving the Athenians happy in the  remark to him.  Job was a Sheik, an
prospect of a plentiful harvest."  A   Emir, a head of a tribe, and, therefore,
wicked man is here elegantly com-  a magistrate.  See ch. xxix. 7, seq.
pared with such a tree that casts its  Yet a part of his possessions and serflowers and produces no fruit.         vants had been cut off by fire from




0221                                   JOB.
35  They a conceive  mischief,  and bring forth'vanity, and their
a Hos. 10. 13. Ga. 6. 7, 8.  1 or, iniquity.    belly prepareth deceit.
lheaven  (ch. i. 16);  and  Eliphaz           35. They conceive mischief.  The
means probably to imply that it had   meaning of this verse  is, that they
been because he had been guilty of  form and execute plans of evil.  It is
receiving  a  bribe.   This  ancient  the characteristic of such men that
proverb declared that the dwellings  they form  such plans and live to exof the  man  who  could  be  bribed   ecute them, and they must abide the
would be consumed by fire; and now   consequences.  All this was evidenthe presumes that the  fact that Job   ly  meant for Job; and few  things
had been visited by the fire of heaven   could be more trying to a man's pavwas fill proof that he had been guilty  tience than to sit and hear those anin  this manner.  It was about on  cient apothegms, designed to describe
principles such as these that the rea-  the wicked, applied so unfeelingly to
soning of the friends of Job was con-  himself.
ducted.
CHAPTER XVI.
ANALYSIS OF CHAPTERS XVI. AND XVII.
CHAPTERS xvi. and xvii. contain the reply of Job to the speech of Eliphaz, and should not
have been separated. This speech of Job is full of the language of complaint andl of solemn
appeals to God. It is the language of bitterness and distress, where he felt that he was called
to suffer almost beyond the power of endurance. In his former speech (chs. iv., v.), Eliphaz
had shown some tenderness. He had exhorted him to return to God; he had assured him that
his favor might be found if he would return. But now he had argued as if it were a settled
point that Job was a wicked man, and as if there were no possibility that he could find favor,
In reply to this, Job in the following speech dwells on the following points. He says that he
had heard many such things, and that they imparted to him no consolation (vs. 52, 3); that it
was no difficult matter to speak as they did, and that if they were to changre places, he could
use similar language, but wosuld snot do it; he would comfort them, and assuage their grief (vs.
4-7). He then goes on with an affecting description of his calamities. God had made him
weary; he had filled him with wrinkles; he had torn him in his wrath; lie had delivered him
to the ungodly; he had come upon him when he was at ease; he had compassed him about;
and he had rushed upon him like a giant (vs. 8-14). Of this he now makes complaint. He
knew not why it was; he felt that he was innocent, and that his prayers had been pure (vs.
15-17). Overcome with deep emotion, he appeals to the earth, and asks that it would not
cover his blood, or suffer him to go unavenged, but that it would disclose his guilt, and prays
that his very blood might cry out from the ground, attesting his innocence (ver. 18). He tfhen
expresses the earnest desire that he might plead his cause before God; that as his friends
scorned him, he might have the privilege of presenting his cause to One by whom he might
hope to have justice done (vs. 19-21). He goes on to say that in a little time it would all be
over-he would go down to the grave, where he would sleep in peace (ver. 22). In ch. xvii.
he goes on in the language of complaint, especially of the conduct of his friends. There are
mockers, he says, with him  (ver. ~2). God had hid their heart from understanding. and they
never could be exalted (ver. 4). He was now made a by-word, but the time would come when
upright men would be astonished at the course of things in regard to him; that God had afflicted him in this manner, and had suffered his friends to rail on him thus, and had not come forth
for his vindication (vs 5-8).  Ile says that it was a great truth that the righteous should hold
on his way, but that among them there was not one wise man (vs. 9, 10).  Arid he closes by
saying, that in such a series of calamities his only hope was in the grave. There was rest.
He was prepared to embrace corruption as his father, and to say to the worm that it was his
mother and his sister (vs. 11-16).




CHAPTER XVI.                               229
T lEN  Job answered and said, that thou answerest?
2 I have heard many such            4 I also could speak as ye do:'things: miserable a comforters  if your soul were in my soul's
are ye all.                           stead, I could  heap  up  words
3 Shall 2vain words have an  against you, and shake b mine
end? or what emboldeneth thee  head at you.
1 or, troublesome.    a c. 13. 4.  2 words of wind, c. 15. 2.    b Ps. 22. 7.
2, Many such things.  That is, tying together, or uniting; and reeitner things fitted to provoke and  fers here to stringing together old
irritate, or sentiments that are corn-  maxims, saws, and proverbs, in the
mon-place.  There was nothing new  form of a set argument or discourse.
in what they said, and nothing to  The idea of Job is, that their disthe purpose.  r JMiserable comforters.  courses were nothing  but ancient
Coinp. ch. xiii. 4. They had come pro-  proverbs, thrown together, or strung
fessedly to condole with him.  Now   along without regard to order, pertiall that they said was adapted only  nancy, or force.  The Hebrew word
to irritate, and to deepen his distress. used here (o ) means to bind, to
lIe was disappointed; and he was  bind together, to associate, to be condeeply wounded  and grievetd.        federate. It may be applied to friends
3. Shlall cain. words?  lMarg. As  -united in friendship; to nationsin Heb. words of wind; that is, words  united in an alliance, Sc.  Gesenius
which  vwere  devoid of thought-  supposes that it means here that lihe
light, trifling.  This is a retort on  I would make a league with words
Eliphaz.  He had charged Job (ch. against them;' but the above seems
xv. 2, 3) with  uttering only such  to be the more probable interpretawords.  Such forms of expression  tion.  The LXX render it, " then I
are  common  in the  East.  " His  could insult you-la).0C11mlW     -with
promise, it is only wind."  " Breath,  words."  Jerome (Vulg) " I would
breath; all breath." Roberts. ~I Oryou with words, and move
what emboldeneth thee?' What my head over you." The Chaldee
provokes or irritates thee, that thou  is as the 
dost answer in this manner?  What
have I said, th at has given occasion to  renders it, " against you will I string
such a speech —a speech so severe  together oldsayings."  T And shake
and unkind?'  The  Syriac  reads  mine head at you. An action comthis, L" do not afflict me any more  mon to all countries and ages, expreswith speeches; for if you speak any  sive of contempt, oi of threatening.
more, I will not answer you."        Comp. Jer. xviii. 16.  Lam. ii. 15.
4. I also could speak as ye do. In  Zeph.  ii. 15.   atth. xxvii. 29.  So
the same reproachfil manner, and  Lucretius  ii. 1163:
strinrging together old proverbs and  Jamque, caput quassans, grandis subspirat
arator,
maxims as you  have.  IT If your  Crebius incassum magnum cecidisse labores.
soul wetre in my soul's stead.  If you  In like manner Virgil, 2En. vii. 292:
were in my place. The idea is, that
were in my place. The idea is, that Tum quassans caput, hmec effudit pectore dicta.
there is no difficulty in finding arguments to overwhelm  the afflicted-a  So, also, Homer, Odys. I:
truth which most persons who have   Kis-ae 4 a"i p erp67rt 8'v pvOncraro Orvdv.
been unfortunate, have had opportu-  The meaning of Job here is, that he
nity to experience.  I I could heap  could as easily have expressed conup words a.ainst you. Or, rather,' I  tempt, reproach, and scorn, as they
could string together words against did. It required no uncommon talent to
you.' The idea is not that of heaping  do it, and lie felt that he would have
up, or accumulating; it is that of been fully sufficient for the taskl,
16




230                               JOB.
5 But I would strengthen you         7 But now he hath made me
with my mouth, and the moving  weary: thou hast made desolate
of my lips should assuage your all my company.
grief.                                  8 And thou hast filled me with
6 Though I speak, my grief b wrinkles, which is a witness
is not assuaged; and though I  against me;  and my leanness
forbear, what'am I eased?          rising up in me beareth witness
a Pr. 27. 9.  1 oceth.ftom me?  b Ep. 5.27. to Iny face.
5. But I would strengthen you with  Literally,' what goeth from  me?'
my mouzth. With that which pro-  The sense is, that it all availed
ceeds from the mouth-words. I./nd  nothing.
the moving fof my lips. My speaking    7. But now he hath made me weary.
-implying that it would have been  That is, God  has  exhausted my
done in a mild, gentle, kind manner  strength. This verse introduces a
-so that the lips would appearjust to  new  description of his sufferings;
move. Others, however, have given  and he begins with a statement of the
a different interpretation.  Thus Dr.  woes that God had brought on him.
Good renders it:                     The first was, that he had taken
" With my own mouth will I overpower you, away all his strength.  f~ ill my
Till the quivering of my lips shall fail."    company. The word rendered' comBut the common interpretation is to  pany' (1) means properly an asbe preferred.  The word rendered  sembly that comes together by ap" moving " (8eD),  is from  f1:-to  pointment, or at stated times; but
move, agitate, and hence  denotes  here it is evidently used in the sense
motion. It denotes here the motion  of  th      e little  community of which.f the lips when we spe;sk. Gesenins  Job was the head and father.  The
renders it, consolation, comfort-be-  sense is, that all his family had been
cause this is expressed by a Inotion of  destroyed.
the head.  11 Should assuage your    8../nd thou hast filled me with
grif  Te  wrinkles.  Noyes renders this, "'and
rimeans properly tord here useold back to ie-  thou hast seized hold of me, which
means properly to hold back' to i'estrain,*   T *is a witness against me."  Wemyss,
strain. Job vii. 1. Here itiscorrectly  "since thou hast hound  me with
rendered, meaning that he  would  chains, witnesses come forward."
hold back, or check their sorrows. 
in  other words, he would sustain  Good, " and hast cut off myselffrom
In other words, he would sustain  becoming a witness."  Luther, " he
6hem. Though 1 speakmygriefisnothas made me kuntzlich (skilfully,
6. Thouoh I sgea, my f-ef i s not
assue.'t fr mey gief ims n artificially, cunningly), and bears
assuaged.' But for me, it makes
witness against me."  Jerome, "my
now no difference whether I speak      inkles  bear witness aginst 
wrinkles bear witness against me."
or am silent. My sufferings continue.        my lie has become a wit.  Sept., "' my lie has become a witIf I attempt to vindicate myself be-  ness and is risen up against me."
ness, and is risen up against me."9
fore men, I am  reproached; and  From this variety of explanations, it
equally so if I am silent. IfI maintain my cause before God, it vails  will be seen that this passage is not
tamn my cause before God, it avails        s       o.
of easy and obvious construction.
me nothing, for my sufferings con-  The Hebrew  word which is here
tinue. If I am  silent, and' submit. used and rendered,'thou hast filled
without a murmur, they are the same.
Neither silence, nor argument, nor  me with wrinkles' ('?-1.7), fiom
entreaty, avail me before God or man.  6-l-qdmcit, occurs only in one
I am doomed to si-KTering.' IT What other place in the Bible. Job xxii.
am I eased?  Marg,. Goeth from me. 16. It is there in the Pual form, and




CHAPTER XVI.                             231
tendered, " were cut down." Accord-  has thus compressed, and fettered,
ing to Gesenius, it means, to lay fast and fastened me; that he has bound
hold of, to seize with the hands, and  me as with a cord-as if I were tied
answers to the Arabic A=;.i.  to bind. for the slaughter, is an argument on
which my friends insist, and to which
The word In Ckaldee o (r t ) iwrieans;they appeal, as a proof of my guilt.
to  wrinkle, or collect in wrinkles;  I cannot answer it. They refer to it
and is applied to any thing that is  constantly. It is the burden of their
contracted, or rougl.  It is applied in  demonstration, and how can I reply
the form  UcMpI to the pupil of the  to it?' The position of mind here
is, that he could appeal to God for
eye as being contracted, as in the de-  his uprigtle     could appeal to God for
claration in Derec Erez, c. 5, quoted  his. uprightness, but these afflictions
clfration in Derec Erez, C. 5, quoted  stood in the way of his argument for
by Castell.  " The world is like the  stood in the way of his argument for
his innocence with his friends. They
eye  where the ocean that surrounds
theye: world is white; the oean that surround itself were the usual proofs of God's disthl; the world  is Jerusalem, pleasure, and he could not well meet
and the image in the pupil is the  the argument which was drawn from
and tue image inr  the pupil is the  them  in his case, for in all his prosanctuary."  Probably the true no-ce there stood
testations of innocence there stood
tion of the word is to be found in the  tese afflictions-the usual proof
these afflictions-the usual proofs of
Arabic _l..    According to Castell, God's displeasure against men-as
this means, to tie together the four  evidence against him, to which they
feet of a sheep or lamb, in order that triumphantly appealed. If~  nd my
it might be slain; to bind an infant leanness rising up in me.  Dr. Good
in swaddling clothes before it is laid  renders  this,' my  calumniator."
in'a cradle; to collect camels into a  Wemyss, "1 false witnesses."   So
group or herd: and hence the nounis  Jerome, " falsiloquus."  The LXX
used to denote a cord or rope twisted  render it, " my lie-r-o 1pElY6s toi —
of wool, or of leaves of the palm, or  rises up against me."  The Hebrew
the bandages by which an infant is  word (ad) means properly a lie
bound. This idea is not in use in           hypocrisy. 
deceit, hypocrtisy.   But it cannot be
the Hehrew; hut I have no doubt
the Hebrew; but I have no doubt supposed that Job would formally
that this was the original sense of the
word, and that this is one of the  admit that he was a liar and a hypoword, and that this is one of th        e.. w        v
crite. This would have been to connumerous places in Joh where light
numerous places in Job were ligt  cede the whole point in dispute. The
may be cast upon the meaning of a
may be cast upon the meaning of a  word, therefore, it would seem, must
word from its use in Arabic. The           
have somne other sense.  The verb
Hebrew  word may be applied  to
the collecting or contraction of the  1~n~  is used to denote not only to
face in wrinkles by age, but this is  lie, but also to waste away, to fail.
not the sense here.  We should ex-  Ps. cix. 24. " My flesh faileth of fatpress the idea by'being drawn up  ness." The idea seems to have been,
with pain or affliction; by being  that a person whose flesh had wasted
straitened, or compressed.'  The  away by sickness, as it were, belied
meaning is that of drawing together  himself; or it was a false testimony
-as the feet of a sheep when tied, about himself; it did not give a fair
or twisting-as a rope; and the idea  representation of him. That could
here is, that Job was drawn up, coin-  be obtained only when he was in
pressed, bound by his afflictions-and  sound health. Thus in Hab. iii. 17,
that this was a witness against him.:" the labor of the olive shall fail."
The word comnpressed comes as near  Heb. shall lie or deceive; that is, it
to the sense as any one that we have. shall belie itself, or shall not do justice
I~ Which is a witness against me. to itself; it shall afford no fair repreThat is,' this is an argument against sentation of what the olive is fitted
my innocence.  The fac-t that God l to produce. So the word is used in




~232                               JOB.
9 lIe teareth  me in his wrath,  with  their mouth;  they  have
who  hateth  me;  he  gnasheth  smitten  c ine  upon  the  cheek
upon  me with  his teeth; mine  reproachfully; they have b oathenemy b sharpeneth his eyes up-  ered themselves together against
on me.                                 me.
10 They have gaped upon me             11 God d hath  delivered me
a e. 10. 16, 17.   b c. 13. 24.   c La. 3. 30  d Ps 35. 15.   e c. 1. 15, 17.   1 slhut mne up.
Hos. ix. 2.  It is used here in this  similar figure oc:.urs in Otway, in his
sense, as denoting the false appear-' Orphan:'
ance of Job-his present aspect-                 for my stao'    e
which was no proper representation   False as the wind, the water, or the weather;
of himself; that is, his emaciated  Cruel as tigers o'er lheir trembling prey:
and ulcerated form.  This, he says,  I feel him in Iny breast, he tears lny heart,
was a  witness' against him. I w An at each sigh lie drinks the gushing blood.
was a' witness' against him. It was               Z
one of the proofs to which they ap-  And so Homer, when he describes
pealed, and lie did not know how to  the wrath of Achilles as he armed
answer it. It was usually an evidence  himself to avenge the death of Patroof divine displeasure, and he now   clus, mentions among other signs of
solemnly and tenderly addresses God,  wrath his gnashing his teeth:
arid says, that he had furnished this      Taui   ii6ercr pie araxt  E.
testimony against him —and he was                               I. xix 364.
overwhelmed.
overw *lmed.                      So Virgil describes his hero as
9. He teareth me in his wrath. The
language here is all taken from  the        furens animis, dentibus infrendens.
ferocity of wild beasts; and the idea                          IEn. viii. 228.
is, that his enemy had come upon  ~.Mine enemy sharpeneth his eyes
him  as a lion seizes upon its prey.  ulon me. Looks fiercely; watchesme
Rtosenmtiller, Reiske, and sonle otli-  narrowly-as an animal does his vicers suppose that this refers to God.  tim  when about to seize upon it.
Cocceius refers it to Satan.  Schlll-  The image is probably drawn from
tens, Dr. Good, and some others, to  the intense gaze of the lion when
Eliphaz, as the leading man among  about to pounce upon his prey.' He
his adversaries.  1 have no doubt  darts piercing looks at me; or looks
that this is the true reference.  The  at me with a fierce and penetrating
connection seems to demand this;  eye.
and we ought not to suppose that Job     10. They have gaped  upon  me.
would charge this upon God, unless  Changing the form fiom the singular
there is the clearest evidence.  The  to the plural, and including all his
whole passage is a description of the  pretended friends.  Such a change in
manner in which Job supposed his  the number is not uncommon.  IHis
friends had come upon him.  He says  mind seems to have passed from the
they  had attacked  him  like wild  particular  instance which  he was
beasts.  Yet it mnust be admitted that  contemplating, to all Iis fiiends, and
he sometimes attributes these feelings  he suddenly felt that all had treated
ti God, and says that he came upon  him  alike.  The meaning is, that,
him like a roaring lion.  See ch. x   like wild  beasts, they open  their
16,17.  IT IV'/ohaltethm le. Or rather,  mouth to devour me.  ~T They have'and persecutes me, or is become my  gathered themselves together.  They
adversary,' for so the word here used  have entered into a conspiracy, and
(Mai3) means.  See Notes on ch. xxx.  have agreed to oppose me.  They
21. "5 Ile gnashetlh uapon me with his  are united in this thing, and all feel
teeth. As an enraged wild animal does  and act alike.
when about to seize upon its proey. A   11. God hl ath. delivered me.  Marg.




CHAPTER XVI.                              233
to the ungodly, and turned me           13 His archers compl)ass me
over into the hands of the wick-  round  about; he  cleaveth  my
ed.                                  reins  asunder,  and  doth  not
12 I was at ease, but he hath  spare; he poureth out my gall
broken  me  asunder; he hath  upon the ground.
also taken me by my neck, and           14 He   breaketh   me  with
shaken me to pieces, and set me  breach upon breach; b he runaup for his mark.                    neth upon me like a giant.
a c. 7. 20.                          b Ps. 42. 7.
shut me up. Tile meaning is, that mighty. It is nowhere else used in
God  had committed  him  to their  the sense of archers, and might be
hands as a prisoner or captive. They  rendered' his many;' i. e. his bands,
had power over him  to do as they  hosts, or armies. But as all the anpleased. 1T To the ungodly. Into the  cient versions render it arrows, or
hands of wicked men-meaning un-  archers, probably that sense is to be
doubtedly his professed friends.  If retained.  Allusion is here made to
z.nd turned me over. The word here I those who claimed to be the friends
used (fronm  Vnze) means to throw i of Job, but who now showed to his
headlong, to precipitate, to cast down. apprehension that they were merely
Here it mieans,' he hlas thirown me  ssarp-shooters under the control of
headlong into the hands of the wick-  God, to deepen  his woes.  IT He
ed.'                                 cleaveth my reins asunder. With his
12. I was at ease. I was in a state  arrows. They penetrate quite through
of happiness and  security.   The  me. ~ Hepoureth out my gall. The
wordgall means the bile-the yelloww*ord here used ()  meanms somem- ish-green bitter fluid secreted in the
times to be att ease in an improper          A  similar figure occurs in
liver.  A  similar figure occurs in
sense;  that is, to be in a state of
sense; that is, to he in a state of Lam. ii. 11, "My liver is poured up-'carnal security,' or living uncon-  on the earth."   Among the heathen
cerned in sin (Ezek. xxiii. 42, comp.  poets, also, the li   is representedas
Prov. i. 32); but here it is used in  pierced, and as pouring out gore.
the sense of comfort. He had every pierced, and as pouring out gore.
the sense of comfort.  He had every  Thus _,Esch. Agam. 442
thing desirable around him.  ~I But  Ts   sh  Aga. 442: "9yydem.
lie hath broken me asunder. He has. So also 801: 
tq ~' ~:ra~ 7rtcootx.-r~atSo in
crushed me.  I He hath also taken         lcp'.irc  roesrx sTra      
me by my neck. Perhaps as an ai-  the Iliad xiii. 412, xx. 469, 470.  The
me by my neck.  Perhaps as an animal does his prey.  WVe have all seen  meaning here is,'I am  transfixed
dogs seize upon their prey in this  with a deadly wound, and must die.
God has come upon me as an ar med
manner.  ~ Jtlnd set me up for his  God                  me as an armed
mark.   Changing  the figure, and  man, and has pierced my vitals.'
saying that God had directed his ar-    14. He breaketh me.  He crushes
rows against him.   So Jeremiah,  me.  If [ith breach upon breach. iHe
Lamn. iii. 12:                       renews and repeats the attack, and
He hath bent his bow,             thus completely  overwhelms  me.
And set me as a mark for the arrow.  One blow  follows another in such
13. His archers.   He does not quick. succession, that he does not
come alone to shoot at me; he has  give me time to recover.  ~ He runemployed a companyofbowmen, who  neth upon me like a giant.  With
apso direct their arrows against me. great and irresistible force-as some
The word here used (et) means pro-  strong and mighty warrior whom his
perly much, large, great; and is ap-adversary cannot resist.  The Heplied to that which is powerful or brew is''2.-a mighty one. Sept.,




234                             JOB.
15 I  have sewed  sackcloth  upon my skin, and defiled my
ac. 30. 19.            horn in the' dust.
iThe mighty-6urdc?'seo eL-run upon  The horn was usually worn by feme.' Vulg. gigas-a giant.           males, but in the cut which I annex,
15. 1 have sewed sackcloth. I have  it is also a part of the ornament on
put on the badges of humiliation and  the head of a male, and as such
grief. See Notes on Isa. iii, 24. This would be regarded doubtless as an
was the usual emblem of mourning. emblem  of honor. The custom  is
In order more deeply to express it, or prevalent at the present day among
to make it a permanent memorial of the Druses of Lebanon, the Egyptian
sorrow, it would seem  that it was cavalry, and in sonme parts of Russia
sewed around the body-as we sew.bordering on Persia. Dr. Macmichael,
crape on the hat. ~.tAnd defiled my  in his "Joui:iey,"  says: " One of
hornin the dust. The word rendered  the most extraordinary parts of the
defiled (from bc-) has, according to  attire of their females (Druses of LeGesenius, the notion of repetition,   banon), is a silver horn, sometimes
derived from the use of tile Arabic  studded with jewels, worn on the
word. The Arabic means, to drink  head in various positions, distinguishagain, i. e. after a former draught; ing their differeat conditions.  A
and then, to drink deep. Hence the  married woman has it affixed to the
word is applied to any action which right side of the head, a widow on
is repeated-as to the second blow  the left, and a virgin is pointed out
by which one already struck down is by its being placed on the very crown.
killed; to an after-harvest, or to  Over this silver projection the long
gleaning in the fields. Here Gese- veil is thrown, with which they so
nius supposes it means to maltreat, to  completely conceal their faces as to
abuse; and the idea according to him  rarely have more than an eye visiis, that he had covered his whole  ble."  The horn worn by females is
head in the dust. The word horn is a conical tube, about twelve inches
used in the  Scriptures to denote  long. Col. Light mentions the horn
strength and power. The figure is ofthe wife of an emir, made of gold,
taken from  horned animals, whose  and studded with precious stones.
strength resides in their horns; and  The two male figures in the engravhence, as the horn is the means of ing, represent Abyssinian chiefs with
defence, the word comes to denote  horns. They are worn by them in
that on which one relies; his strength, military reviews, or on parade after a
honor, dignity.  A  horn, made of victory. They are much shorter than
silver, was also worn as an ornament, those of the females, and are about
or as an emblem, on the forehead of the size and shape of a candle-extinfemales or warriors. It was probably  guisher, fastened by a strong fillet to
used at first by warriors as a symbol the head, which is often made of meof power, authority, or strength; and  tal: they are not easily broken off
the idea was undoubtedly derived  This peculiar kind of horn is unfrom the fact that the strength of ani- doubtedly the kind made by the false
mals was seen to lie in the horn. prophet Zedekiah for Ahab, to whom
Then it came to be a mere ornament, he said, when Ahab was about to at.
and as such is used still in the vicin- tack the enemy, "~ With these shalt
ity of Mount Lebanon. Oriental cus- thou push the Syrians, until thou hast
toms do not undergo those changes conquered them."  1 Kings xxii. 11.
which are so common in the Western  2 Chron. xviii. 10. Comp. Deut. xxxiii
world, and it is possible that this cus- 17. The following cut illustrates its
tom  prevailed in the time of Tob. usual appearance.




CHAPTER XVI.                                235
16 Mly face is foul with weep-   ing. and  on my  eyelids is tlie
16  My face  is foul with weeping.'my belly ir! ned with wein
~I
FI.he idea here is, that whatever once Wemyss, " swelled." Noyes, "red."
constituted the reliance or the glory  Good, "tarnished."   Iuther, " ist
of Job, was now completely prostrate. geschwollen" —is swelled.  So JeIt was as if it were buried in the  rome. The LXX, strangely enough,
earth.?   XTO71'?.ov  oIx'vZA'ta,, Y.T.).
16 Ady face is foul with weeping.'my belly is burned with weeping.




236                               JOB.
shadow of death;                      my blood, and let my cry have
17 Not a for any injustice in  no place.
mine hands: also my prayerb is           19 Also now, behold, my witpure.                                 ness is in heaven, and my record
18 0  earth, cover not thou  is'on high.
a Ps. 44. 17-21.    b Ps. 66 18, 19.     1 in the high places. Ep. 1. 3.
Tlhe Hebrew  word (~,~) means to  Aben Ezra, Dr. Good, and  some
boil up, to ferment, to foam.  Hence  others, however, suppose that he reit means to be red, and the word is  fers to blood shed by him, and that
often used in this sense ill Arabic-  the idea is, that hc would have the
fiom tile idea of becoming heated or  earth reveal any bloc.i if he had ever
inflamed.  Here it probably means  shed any; or in other words that il
either to be sweiled, as any thing does  is a strong protestation of his inno
thatferments, or to be red as if heated  cence. But the former interpretation
-tire usual effect of' weeping.  The  seems to accord best with the conidea of being defiled is not in the  nexion. It is the exclamation of deeF
word.  f J/nd onl my eyelids is the  feeling.  Hie speaks as a man about
shadow of death.  On the meaning of to die, but he says that he would die
the word rendered' shadow of death' as an innocent and a much injured
see Notes on ch. iii. 5. The mean-  man, and he passionately prays that
ing is, that darkness covered his eyes,  his death may not pass unavenged.
and he felt that lie was about to die.  God had crushedlhim, and his friends
One of the usual indications of the  had wronged him, and he now earapproach of death is, that the sight  nestly implores that his character may
fails, arind every thing seems to be  yet be vindicated.  "According to
dark.  Hence Homer so often de-  the saying of the Arabs, the blood o
scribes death by the phrase,' and  one who was unjustly slain remained
darkness covered his eyes;' or the  upon the earth without sinking into
formn'a cloud of death covered his  it until the avenger of blood came
eyes' —-aioarao'.ivqerov s ne;o.r'o' r71.  up. It was regarded as a proof of inThile idea here is, that he experienced  nocence."  Eichhorn, in loc.  That
the indications of approaching death.  there is much of irreverence in all
17. oot for any injustice, &c. Still  this must, I think, be conceded.  It
clainming that he does not deserve his  is not language for us to imitate.
sorrows, and that these calamities  Bui it is not more irreverent and unhad not come upon him  on account  becoming than what often  occurs,
of any enormous sins, as his friends  and it is designed to show  what the
believed.  IT~ Myprayer is pu?e.  My  human heart will express when it is
devotion; my worship of God is not allowed to give utterance to its real
hlypocritical-as my fiiends maintain.  feelings.  ~.And let my cry have no
15. 0 earth. Passionate appeals place.  Let it not be hid or concealed.
to the earth are not uncommon in the  Let there be nothing to hinder my
Scriptures.  See Notes on Isa. i. 2. cry from ascending to heaven.  The
Such appeals indicate deep emotion,  meaning is, that Job wished his soland are among the most animated  emn protestations of his innocence
forms ofpersonification.  ~I Cover not to go abroad.  He desired that all
thou my blood.  Blood here seems to  might hear him.  He called on the
denote the wrong done to him. He  nations and heaven to hear.  He apcompares Iris situation with that of pealed to the universe.  He desired
one who  had been murdered, and  that the earth would not conceal tiho
calls on the earth not to conceal the  proof of his wrrongs, and that his
crime, and prays that his injuries may  cry might not be confined or limited
not be hidden, or pass unavenged.  by any bounds, but that it might




CHAPTER XVI.                               237
20 My  friends'scorn  me   I for a man with God, as a man
but mine eye poureth out tears  pleadeth for his'neighbour!
unto God.                               22 When'a few  years  are
21 Oh a that one might plead  come, then I shall go' the way
1 are my sco.rners.   a Ro. 9. 20.  whence I shall not return.
2 or, fi iend.               3 years of nu-mber.  b Ec. 12. 5.
go abroad so that all worlds might  in him, and always returned to right
hear.                                feelings and views.  The heart may
19. Myw, wtness is in hteaven. That  sometimes err.   The best of men
is, I can appeal to God for my sin-  may sometimes give expression to imcerity.  He is my witness; and he  proper feelings.  But they willreturn
will bear record foir me.  This is an  to just views, and will'lltimately
evidence of returning confidence in  evince  unwavering  confidence  in
God-to which Job always returns  God.
even after the most passionate and    21. Oh1 that one might plead for a
irreverent expressions.  Such is his  man.  A  more correct rendering of
real trust in God, that though he is  this would be,' Oh that it might be for
betrayed at times into expressions of a man to contend with God;' that is,
impatience and irreverence, yet he is  in a judicial controversy.  It is the
sure to return to calmer views, and  expression of an earnest desire to
to show that hie has true confidence  carry his cause at once before God,
in the Most High.  The strength, the  and to be permitted to argue it there.
power, and the point ofhis expressions  This desire Job had often expressed.
of passion and impatience are against  See Notes on ch. xiii. 3, 18-22.  On
hisfrieads; but they sometimestermni-  the grann-nmmatical construction of the
nate on God, as if even he was leagued  passage, see Rosenrnller.  IT./s a
with them against him.  But he still Ilan pleadethfor his neig/obor.  Heb,
had permanent or abiding  confi-'the son of man;' thlat is, the off.
dence in God.  ~I My record is on  springof man. - Or, rather, as a man
high.  Marg. in the high places.  It  cotitendeth with his neighbor; as one
means, in heaven. Luther renders  man  may carry on a cause with
this, und der miich kennet, ist in der  another.  He desired to carry his
-1lhe-and he who knows me is on  cause directly before God, and to be
high.  The Hebrew  is'1;1W1z-mny  permitted to argue the case with him,
witness; properly  an  eye-witness.  as one is permitted to maintain an
The meaning is, that he could appeal  argument with a ri.  See Notes on
aech. xiii. 20 21o
to God as a witness of his sincerity.   ch. xiii. 20, 21.
20. My friends scorn me.  Marg.    22. When a few  years are come
are my scorners.  That is, his friends IlMarg. years of number; that is, numhad him in derision and mocked him,  bered years, or a few  years.  The
and he could only appeal with tears  same idea is expressed in ch. vii. 21.
to God. ~ JMine ejyepoureth out tears  See Notes on that place.  The idea
unto God. Despised and mocked by  is, that he must soon die. He dehis friends, he made his appeal to  sired, therefore, before lie went down
one who he knew would regard him  to the grave, to carry his cause before
with compassion.  This shows that  God, and to have, as he did not doubt
the heart of Job was substantially  he should have, the divine attestaright. Notwithstanding all his pas-  tion in his fhvor. Comp. Notes on
sionate exclamations; and notwith-  ch. xix. 25-27.  Now  lie was overstanding his expressions, when he  whelmed  with calamities and re^was urged on by his sorrows to give  preaches, and was about to die in
vent to improper emotions in relation  this condition.  He did not wish to
to God; yet he had afirm  confidence  die thus.  HIe wished that the re



2338                              JOB.
proazlies might be wiped off, and  wish as every man has, that his sun
that his character might be cleared  may not go down under a cloud; that
up and made fair.  Hie believed as-  whatever aspersions may rest on his
suredly that if le could be permitted  character may be wiped away; and
to carry his cause directly before God, that his name, if remembered at a.1
he might  be able to vindicate his  when he is dead, may go untartr shed
character, and to obtain the divine  down to futulre times, and be such
verdict in his favor; and if he ob-  that his friends may repeat it without
taiiled that, lie was not unwilling to  a blush.
die.  It is the expression of such a
CHAPTER XVII.
iY'breath  is clorrupt, my  2continue in their provocation?
days are extinct, the graves    3 Lay down now, put me in a
" are realdy for me.                 surety with thee; who is he that
2 Are there not mockers with  will strike hands  with me?
me?  and  doth  neot mine  eye   1 or, spirit is spent.     a Ps 88. 3, 4.
2 lodg'e.      b Pr. 6. 1.
1. My breath is corrupt  Marg. or, in a place, as distinguished fiom a
spirit'i's spent.  The idea is, that lis permanent residence.  The idea tere
vital powers were nearly extinct; his seems to be, that his eye rested on
breath failed; his power was weak- their provocations. It remained fixed
ened, and lie was ready to die.  This on them.  It was not a mere glance,
is connected with the previous chap- a passing notice, but was such a view
ter, and should not have been sepa- as resulted from a careful observation.
rated from it. There was no neces- It was not such a view as a traveller
sity of making a new chapter here, would obtain by passing hastily by,
and we have one of those unfortunate  but it was such as one would obtain
breaks in the middle of a paragraph, whio had encamped for a time, and
and almost of a sentence, which are  had an opportunity of looking around
too common in the Scriptures.  ~f him with care, and seeing things as
The graves are ready for me. The  they were.  Thus explained, there is
Hebrew is plural, but why so used I much poetic beauty in the passage
know not. The Vulgate is singular The Vulgate, however, renders it,
-sepulchrum.  The LXX render it, "I have not sinned, and mine eye
"I pray for a tomb (sing.,cmcps), but remains in bitterness."  The LXX,
I cannot obtain it."  Possibly the  "I supplicate in distress —Xlf'to,'meaning is,'I am about to be united  yet what have I done?  Strangers
to thegraves,orto tombs.' Schultens  came, and stole my substance: who
remarks that the plural form is corn- is the man?"  The simple meaning
mon in Arabic poetry, as well as in  is, that Job had a calm view of their
poetry in general                    wickedness, and that he could not be
2. And doth not mine eye continue  deceived.
in their provocation?   Marg. lodge.   3. Lay down now.  This is eviThis is the meaning of the Hebrew  dently an address to God-a repetiword here used-A1d.  It Froperly  tion ofthe wish wnich he had so often
denotes to pass the night, or to lodge  expressed, that he might be permitted




CHAPTER XVII.                                239
4 For thou hast hid their heart  froin  understanding:  therefore
to bring his cause directly before him.  natural for him  to use the language
See ch. xiii. 3.  The whole passage  which was commonly employed in
here is obscure, because we are in a  reference to such trials; and these
great measure ignorant of the ancient  expressions are to be regarded  as
practices in courts of law, and of the  thrown in for the sake of keeping, or
ancient forms of trial.  The general  verisimilitude.  ~ Who is he that will
sense seems to be, that Job desires  strike  hands with  me2   Striking
the Deity to enter into a judicial in-  hands then, as now, seems to have
vestigation, and to give him  a pledgce  been  one mode of confirming an
-or, as we should say, a bond, or se-  agreement, or ratifying a compact.
curity-that he would not avail him-  The idea here is,'WVho is there that
self of his almighty power, but would  will be surety to me for thee?' that
place him on an equality in the trial,  is, for the faithful observance of right
and allow  him to plead his cause on  and justice.  There is an appearance
equal terms.  See Notes on ch. xiii.  of irreverence in this language, but it
20-22.'The phrase' lay down now'  arises from  carrying out the ideas
means, lay down a pledge, or some-  pertaining to a form  of trial in a
thing of that kind; and may have  court.  In entering into sureties, it
referred to some ancient custom  of was usual to unite hands.  SeeProv.
giving security on going to trial, that  vi. I:
no advantage would be taken, or that  My son, if thou be surety for thy friend,
the parties would abide by the decis-  If thou hast stricken thy hand with a stranger.
ion in the case.  IT Put me in a surety with thee.  The word used here  So ch. xvii. 18:
~(e~t-1  is from VV, to mix, mingle;  A man void of understanding striketh hands,:           to...:  -',         And becometh surety in the presence of his
to exchange, to barter; and then to       friend.
become surety for any one —that is,
to exchange places with. him, or to  Comp. Prov. xi. 15, xxii. 26.  The
stand in his place.   Gen. xlii. 9,  same custom  prevailed in the times
xliv. 32. Here the idea seems to be, of Homer and of Virgil. Thus Hothat Job wished the Deity to give him   mer (Iliad, i. 341) says:
some pledge or security that justice       HIo  e 
would be done, or that he would not    -f        ltai as T7rEOtcEPrtake advantage of his power and ma-  And so Virgil (iEieid iv. 597) says:
jesty to overawe him.  Or, as has
been remarked, it may refer to some                 en dextra fidesque.
custom  of furnishling security on a    4. For thouhast hid their heartfom
voluntary trial or arbitration, that the  understanding.  That is, the heart of
award of the referees would be ob-  his professed friends.  Job says that
served.  I think it most probable that  they were blind and perverse, and inthis is the idea.  The controversy  disposed torenderhimjustice; and he
here was to be voluntary.  In a vol-  therefore pleads that he may carry
untary trial, or an arbitration, there  his cause directly before God.  He
is a necessity of some security by the  attributes their want of understandparties that the decision shall be sub-  ing to the agency of God in accordrnitted to-a pledge to each other that  ancewith the doctrine which prevailed
they will abide by it.  Such a pledge  in early times, and which is so often
Job desired in this case.  All this is  expressed in the Scriptures, that God
language  taken  from  courts, and  is the source of light and truth, and
should not be pressed too much, nor  that when men are blinded it is in
should Job be hastily charged with  accordance with his wise purposes.
irreverence.  Having once suggested  See Isa. vi. 9, 10.  It is because they
the idea of a trial of the cause, it was  were thus blind and perverse, that




240                               JOB.
shalt thou not exalt them.               6 He hath  made me also  a
5 He that speaketh flatterya  by-word  of  the   people,  and
to his friends, even the eyes of' aforetime I was as a tabret.
his children shall fail.                  a Ps. 12. 3.  1 or, before them.
he asks the privilege of carrying the  is designed to bear on the professed
cause at once up to God —and who  friends of Job, and to show that they
could blame him for such a desire?  ]had acted a fraudulent part towards'F Therefore thou shalt not exalt them.  him. In ver. 4, he had said that God
By the honor of deciding a case like  had hid their heart from understandthis, or by the reputation of wisdom. ing, and that wisdom had failed them.
The name of sage or wise man was  IIe here says that in addition to a
among the most valued in those times;  want of wisdom, they were like a
but Job says that that would not be  man who should betray his neighbors
awarded to his friends.  God would  to robbers. I~ Even the eyes of his
not exalt or honor men thus devoid  childrenshallfail.  lie shall be punof wisdom.                            ished. To do this is a crime, and great
5. He that speaketh flattery to his  calamity shall come upon him, reprefrjiends.  Noyes renders this, "He  sented by the failure- of the eyes of
that delivers up his friend as a prey, his children. Calamity is not unfrethe eyes of his children shall fail."  quently expressed by the loss of the
So WV emyss, " He who delivers up his  eves. See Prov. xxx. 17.
friends to plunder."  Dr. Good, "He    6. He hath also.  That is, God has
that rebuketh his friends with mild-  done this.  ~T.lso a by-zword.  A
ness, even the eyes of his children  proverb (5Wn ); a term of reproach,
shall be accomplished."  The LXX, ridicule or scorn. He has exposed
"He announces evil for his por-  me toI              n.  H       e has  exposed
tion; his eyes fail over his sons."  me to derision. IT s nd afo?
ion; his eyes fail over hises  spoil to  Marg. before them.  The margin is
The VuIg. " He promises spoil to the correct translation ofthe Hebrew,
his companions, and the eyes of his  the correct translation  the Hebrew,
sons fail." The word rendered " flat-         It means, in their presence
tery" (phi)  pr operly  means        that T n their view..T I was as a tabret.
tery"  (pl')  properly means that
uwli~ch is smooth, smo~othness (from   Thris isan unhappy translation.  The
true meaning is,'I am become their
pn_  to be smooth); and thence it abhorrence, or am to them  an object
denotes a lot or portion, because a  of contempt.' Vulg. "I am an examsmoothl stone was anciently used to  ple (exemplum) to them."  Sept. " 1
cast lots in dividing spoils.  Deut. am  become a laughter (y).eJ~) to
xviii. 8. Here it is synonymous with  them."  The  Chaldee  renders it,
plunder or spoil: and the idea is, I" Thou hast placed me for a proverb
that he who betrayeth his friends to  to the people, and I shall be Gehenna
the spoil or to the spoiler, the eyes of    ) to them. The Hebrew word
his children shall fail.  The meaning in this connexion is, that the  rmin.-thopheth, or Tophet, is the name
friends of Job had acted as one would  which is often given in the Scriptures
who should announce the residence  to the valley of Hinnom-the place
of his neighbors to robbers that they  where children  were  sacrificed to
might come and plunder them.  In-  Moloch.  See Notes on Matth. v. 22.
stead of defending him, they had  But there is no evidence or probaacted the part of a traitor.  Schultens  bility that the word was so used in
says that this verse is " a Gordian  the time of Job. It is never used in
knot;" and most commentators re- the Scriptures in the sense of a tagard it as such, but the above seems  bret, that is, a tabor or small drum;
to give a clear and consistent mean-  though the word Ji —toph is thus
ing. It is evidently a proverb, and  used.  See Notes onIsa. v. 12.  Tho




CHAPTER XVII.                             241
7 Mine eye also is dim  by  nied  at this, and  the innocent
reason of sorrow, and all my shall stir up himself against the'members are as a shadow.           hypocrite.
8 Upright men shall be asto-    9 The righteous     also shall
1 or, thought.s                 a Ps. 84. 7. 11. Pr. 14. 16.
word here used is derived, probably, in this manner, and that no reliec
from the obsolete verb tt — to spit  was furnished. 9 and the innocent
nut; and then to spit out with con-  shall stir up himself.  Shall rouse
tempt. TheverbissousedinChaldee%.  himself, or assume vigor to resist the
Castell. The meaning of the word  wicked. IT The hypocrite. The wickprobably still lives in the Arabic.  ed-alludingprobably to his professed. _ _            friends. The idea of hypocrisy which
The Arabic word, a t  means to spit the sentence conveys, arises from the
out with contempt; and the various  fhct, that they professed to be his
forms of the nouns derived from the  fiiends, and had proved to be false 
verb are applied to any thing detested, and that they had professed to be the
or detestable; to the parings of the friends of God, and yet had uttered
nails-; to an abandoned woman,; to a  sentiments inconsistent with any right
dog, &c. See Castell on this word. viewsofhim. ie now says, thatthat
I have no doubt that is the sense here, could not go unnoticed. The world
and that we have here a word whose  would be aroused at so remarkable a
true signification is to be sought in  state of things, and a just public inthe Arabic; and that Job means to dignation would be the result.
say that he was treated as the most   9. The righteous also shall hold on
loathsome and execrable object.     his way. The meaning of this verse
7. Mine eye is dim  by reason of is plain; but the connexion is not so
sorrow.  Schultens supposes that this  apparent. It seems to me that it rerefers to his external appearance in  fers to Job himself, and is a declarageneral, as being worn down, ex-  tion that he, a righteous man, who
hausted, defaced by his many troubles;  had been so grievously calumniated,
but it seems rather to mean that his  would hold on his way, and become
eyes failed on account of weeping.IT  stronger and stronger, while  they
And all my members are as a shadow. would sink in the public esteem, and'I am a mere skeleton, I am ex- he compelled to abandon their posihausted and emaciated by my suffer-  tion. It is the expression of a confiings.' It is common to speak  of dent assurance that he would be more
persons who are emaciated by sick-  and more confirmed in his integrity,
ness or famine as mere shadows.  and  would  become  stronger and
Thus Livy (L. xxi. 40) says, Effi-  stronger in God. Tahough Job ingies, imo, umbrea hominum; fame, tended, probably, that this should be
fiigore, illuvie, squalore enecti, con.  applied to himself, yet he has extusi, debilitati inter saxa rupesque,  pressed it in a general manner, and
So AEschylus calls (Edipus —OSt6czov  indeed the whole passage has a pro.
ra'.ta-the shadow of (Edipus        verbial cast; and it shows that even
8. Upright men shall be astonished  then it was the settled belief that the
at this. At the course of events in  righteous would persevere. As an
regard to me. They will be amazed  expression of the early faith of the
that God has suffered a holy man to  pious in one of the now settled doce
be plunged into such calamities, and  trines of Christianity, "' the perseverto be treated in this manner by his  ance of the saints," this doctrine is
friends. The fact at which he sup-  invaluable. It shows that that docposes they would be so much aston- trine has travelled down from  the
ished was, that the good were afflicted  earliest ages. It was one of the ele




242                              JOB.
hold on his way, and he that return, and come now for I
hath clean ahands shall be strong- cannot find one wise man among
er and' stronger.                  you.
1.0 But as for you all, do you      11 My days are past, my puta Pa. 14. 16.                      1 add streng rth
mentary doctrines of religion in the  ercise.  The man who speaks truth
earliest times. It became a proverb; only, becomes more and more atand was admitted among the undis- tached to truth; the principle of
puted maxims of the wise and good, benevolence is strengthened by being
and it was such a sentiment as was  practised; honesty, the more it is
just adapted to the circumstances of exhibited, becomes more the settled
Job —a much tried and persecuted  riule of the life; and he who prays,
man. He was in all the danger of delights more and more in his apapostacy to which the pious are usual- proaches to God. The tendency of
ly exposed; he was tempted to for- religion in the  heart is to  grow
sake his confidence in God; he was  stronger and stronger; and God inafflicted for reasons which he could  tends that he who has once loved
not comprehend; he was without an  him, shall continue to love him for
earthly friend to sustain him, and he  ever.
seemed to be forsaken by God him-   O10. But as for yout all, do you reself; yet he had the fullest conviction  turn?  This may mean, either,' rethat he would be enabled to perse- turn to the debate;' or,'return from
vere. The great principle was set- your unjust and uncharitable opinion
tled, that if there was true religion in  concerning me.'  The former seems
the heart, it would abide; that if the  to accord best with the scope of the
path of righteousness had been en- passage. Tindal renders it, " Get
tered, he who trod it would keep on  you hence."  Dr. Good, " Get ye
nis way.  fT.lnd hle that hath clean  hence, and begone, I pray." Wemyss,
hands. The innocent; the friend of "Repeat your discourses as often as
God; the man of pure life. See  you may, I do not find a wise man
Notes ch. ix. 30. Comp. Ps. xxiv. 4. among you."  It is doubtful, how-'Clean hands' here, are designed to  ever, whether the Hebrew will bear
denote a pure and holy life. Among  this construction.  IT For I cannot
the ancients they were regarded as find one wise man among you. Perindicative of purity of heart. Por- haps the idea here is,'I have not yet
phyry remarks (de antro Nympha-  found one wise man among you, and
rum) that in the'mysteries,' those  you are invited, therefore, to renew
who were initiated were accustomed  the argument.  Hitherto you have
to wash their hands with honey in- said nothing that indicates wisdom.
stead of water, as a pledge that they  Try again, and see if you can say
would  preserve  themselves from  any thing now that shall deserve atevery impure and unholy thing. See  tention.' If this is the meaning, it
Burder, in Rosenmtiller's Alte u. shows that Job was willing to hear
neue Morgenland, in loc.  ~ Shall all that they had to say, and to give
be stronger and stronger.  Marg. as them credit for wisdom, if they ever
in Hfeb. add strength.  IIe shall ad-  evinced ally.
vance in the strength of his attach-    11. Mydays are past.' I am about
ment to God. This is true. The man of to die.' Job relapses again into sad.
pure and blameless life shall become  ness-as he often does. A sense of
more and more established in virtue; his miserable condition comes over
more confirmed in  his principles; him like a cloud, and he feels that lie
more convinced of the value and the  must die.  ~. My purposes are broken
truth of' religion. Piety, like every  off.  All my plans fail, and  my
thing else, becomes stronger by ex- schetnes of life come to an end.  No




CHAPTER XVII.                                243
poses'L are broken off, even the  of darkness.'thoughts of my heart.                   13 If I wait, the grave is mine
1'2 They chance the night into house: I have made my bed in
day: the light is 2 short because the darkness.
a Pr. 16. 9. 19. 21.    1 possessions.            2 near.
matter what they could say now, it  these lines meet your eye; yours
was all over with him, and he must  soon afterwards.  God grant that our
die.  Comp. Isa. xxxviii. 12:         purposes of life may be such that we
is My habitation is taken away, and is removed  shall be willing to have them broken
from me like a shepherd's tent    in upon-all so subordinate to the
MIy life is cut off as by a weaver    GREAT PLAN of being prepared  for
Who severeth the web from the loom;   heaven, that we may ceerflly sure
letween the morning and the night thou wilt
make anend of me."               render them at any moment, at the
~T Even  the thoughts of ny heart.  call of the Master summoning us
Rarg. possessions.  Noyes, "tre    int is awful presence!
1siebres."  Dr. Good, "re'solves." Dr.    12. They change. The word' they'
Stuck, "' the tenants of m.y hleart.''    in this place, some understand as reVLg, "torqhentenscor neumt." hert., ferring to his friends; others, to his
Vulg, "1 torquentes coromeurn." Sept.,
vta  owl)O 3 s i       zo aurlYa n Sept.,thoughts.  Rosenmtiller supposes it
strider of my heart.The Hebrew  is to be taken impersonally, and that
strings of my heart.  The Hebrew   te meaning is,  night is becomeday
word ('C:J ) means properly pos-  to me." Wemyss translates it, " night
session (from  Z'J_, to inherit); and  is assigned me for day."  So Dr.
Good renders it. The meaning may
the word here means the dear possessio~ns of his heart; his cherishled  be, that the night was to him as the
plans and schemes; the delights of day.  He had no rest.  The period
his soul-the purposes which he Ihad  when heihad formerly sought repose,
hoped to accomplish. All these were  was now made like the day, and all
now to be broken off by death. This  was alike gloom and sadness. o i Tle
is to man one oftIthe most trying thingsitht  is short because of darkness.
in death.  All his plans must be ar   Marg. near.  The meaning is, probarested.   His projects of ambition  bly,' even the day has lost its usual
and gain, of pleasure and of fame.  brilliancy and cheerfulness, and has
of professional eminence and of learn-  become gloomy and sad.  It sees to
ing, all are arrested midway.  The  be like night. Neither night nor day
farmer is compelled  to leave his  are natural to me; the one is restless
and full of cares like the usual emhis work unfinished; the lawyer, his  ployments of day, and the other is
brief half prepared; the student, his  gloomy, or almost night, where there
books lying open; the man who is  is no comfort and peace. Day brings
building a palace, leaves it incom-      me none of its usual enjoyments.
plete; and he who is seeking a crown,  It is short, gloomy, sad, and hastens
away, and a distressing and restless
is taken away when it seemed just            and a distressing and restless
within his grasp.  How  many  n-night soon comes on.'
fin;s/Led  plans are caused by death    13. If I wait. Or more accurately,
every day! How many unfinished' truly I expect that the grave will be
books, sermons, houses, does it make  my home.' The word rendered'if'
How  many schemes of wickedness  (CM) is often used in such a sense.
and of benevolence, of fraud and  The meaning is,'I look certainly to
of kindness, of gain and of mercy,  the grave as my home. I have made
are daily broken in upon by death! up my mind to it,,nd have no other
Soon, reader, all your plans and mine  cxpectation.'  I~  The grave. Heb.
will be ended-mine, perhaps, before   i'.   It may mean here either the




244                             JOB
14 I have'said to corruption,  worm, Thou art my mother and
Thou  art my father: to  the  my sister,
1  tc wied, or, called,
grave, or the  region of departed  Isa. xiv. 1l. IT My mother. I smn so
spirits, to which he expected soon to  nearly allied to tne worms, that the
descend. 1T Mine house. My homne;  connection may be compared to that
my permanent abode. ~ I have made  between a mother and her son. T And
my bed. I am certain of making my  my sister.  " The sister here is menbed there. I shall soon lie down  tioned rather than the brother, bethere.  I~ In the darkness. In the  cause the noun rendered worm in the
grave, or in the dark world to which  Hebrew, is in the feminine gender."
it leads. See Notes on ch. x. 21, 22. Rosenmidller. The sense of the whole
14. I have said. Marg. Cried, or is, that Job felt that he belonged to
called. The sense is,' I say,' or'I  the grave. He was destined to corthus address the grave.' IT To cor  ruption.  He was soon to lie down
tsde the grae..~Toc    with the dead. His acquaintance and
~ruption. Thle word here used (p)  kindred were there. So corrupt was
means properly a pit, or pit-fall, Ps. his body, so afflicted and diseased,
vii. 16, ix. 16; a cistern, or a ditch, that he seemed to belong to the family
Job. ix. 31; or the sepulchre, orgrave, of the putrifying, and of those coverPs. xxx. 10, Job xxxiii. 18, 30. The  ed with worms! What an impressive
LXX  render it Ilere by  4a loteor-  description; and yet how true is it
death.  Jerome  (Vulg.), putredini of all!  The most vigorous frame,
dizi. According to Gesenius (Lex.), the most beautiful and graceful f)rm,
the word never has the sense of cor-  the most brilliant complexion, has a
ruption. Schultens, however, Rosen-  near relationship to the worm, and
miller, and others, understand it in  will soon belong to the mouldering
the sense of corruption or putrefac-  family beneath the ground! Christian
tion. This accords, certainly, with  reader! such are you; such am I.
the other hemistich, and better con-  Well, let it be so. Let us not repine.
stitutesa parallelism with the'worm' Be the grave  our home; be the
than the word'grave' would.  It mouldering people there our parents,
seems probable that this is the sense  and brothers, and sisters.  Be our
here; and if the proper meaning of alliance with the worms. There is
the word is a pit, or the grave, it here  a brighter scene beyond-a world
denotes the grave, as containing a  where we shall be kindred with the
dead and moulderingbody.  IT Thou  angels, and ranked among the sons
art my father.'I am nearly allied to  of God. In that world we shall be
it. I sustain to it a relation like that clothed with immortal youth, and
of a child to a father.'  The idea  shall know  corruption  no  more.
seems to be that of family likeness;  Then our eyes will shine with unand the object is to present the most diminished brilliancy for ever; our.
striking and impressive view of his  cheeks glow with immortal health;
sad and sorrowful condition.  He  our hearts beat with the pulsations
was so diseased, so wretched, so full of eternal life.  Then our hands
of sores and of corruption (see ch. shall be feeble and our knees totter
vii. 5), that he might be said to be  with disease or' age no more; and
the child of one mouldering in the  thnn the current of health and joy
grave, and was kindred to a family in  shall flow on through our veins for
the tomb! 1T To the worm. The  ever and ever! Allied now to worms
worm that feeds upon the dead. Ile  we are, but we are allied to the
belonged to that sad family where the  angels too; the grave is to be our
body was putrifying, and where it was  home, but so also is heaven; the
covered with worms.  See Notes on  worm  is our brother, but so also is




CHAPTER XVII.                                245
15 And  where  is  now  my             16 They shall go down to the
hope? as for my hope, who shall  bars a of the pit, when our rest
see it?                                b together is in the dust.
a Jon. 2. 6.                          b c. 3. 17-19.
the Son of God! Such is man; such  dark  world  Job  expected  soon to
are his prospects here, such his hopes  descend; and though he did not rennd destiny in the world to come.  gard that as properly a place  of
He dies here, but he lives in glory  punishment, yet it was not a place of
and honor hereafter for ever.          positive joy.  It was a gloomy and
Shaill man, O God of light and life,   wretched world-the land of darkFor ever moulder in the grave?      ness and of the shadow of death; and
Callst thou forget thy glorious work,  he looked to the certainty of going
Thly promise and thy power to save?
there not with joy, but with anguish
Shall life revisit dying worms,
hall life revisit dying worms,  and distress of heart.  Had Job been
And spread the joyful insects' wing?.
And 0 shall man awake no more,         favored with the clear and elevated
To see thy face, thy ilame to sing?  views of heaven which we have in
Faith sees the bright, eternal doors,  the  Christian  revelation, death  to
Unfold to make her children way;     him would have lost its gloom.  We
They shall be clothed with endless life,  wonder, often, that so good a man
And shine in everlasting day.
expressed such a dread of death, and
The trump shall sound, the dead shall wake,   expressed such a dread of death, and
Therom trum shae cold tom  the slumerers spring;    that he did not look more calmly into
Through heaven with joy these myriads rise,   the future world.  But to do him
And hail their Saviour and their King.  justice, we should place ourselves in
DRi. DWIGHT.    his situation.  We should lay aside
15. And where is now  my hope?  all that is cheerfill and glad in the
VWhat hope have I of life?  What  views of heaven which Christianity
possibility is there of my escape from   has given us.  We should look upon
death?  If~ Who shall see it?  That  the fiuture world as the shadow  of
is, who will see any hopes that I may  death; a land of gloom and spectres;
now  cherish fulfilled.  If I cherish  a place beneath the ground-dark,
any, they will be disappointed, and  chilly, repulsive; and we shall cease
no one will see them accomplished.   to wonder at the expressions of even
16. They shall go down.  That is, so good a man at the prospect of
my hopes shall go down.  All the  death.  When we look at him, we
expectations that I have cherished of should remenber with thankfulness
life and happiness, will descend there  the different views which we have of
with me. We have a similar expres-  the future world, and the source to
sion when we say, that a man' has  which we owe them.  To us, if we
buried his hopes in the grave,' when  are pious in any measure as Job was,
he loses an only  son.  IT To the  death is the avenue, not to a world
bars of the pit.' Bars of Sheol'-  of gloom, but to a world of light and';rJ'.:. Vulg.,  " Profoundest  glory.  It opens into heaven. There
deep."  Sept, Ei;;('r1J —to Hades.  is no gloom, no darkness, no sorrow.
Sheol, or Hades, was supposed to be  There all are happy; and there all
under the earth.  Its entrance was  that is mysterious in this life is made
by the grave as a gate that led to it. plain-all that is sad is succeeded by
It was protected by bars-as prisons  eternal joy.  These views we owe to
are —so that those who entered there  that Gospel which has brought life
could not escape.  See Notes on Isa.  and immortality to light; and when
xiv. 9. It was a dark, gloomy dwell-  we think of death and the future
ing, far away from  light, and from   world, when from the midst of woes
thie comforts which men enjoy- in this  and sorrows we are compelled to look
lif*,. See Job x. 21, 22.  To that  out on eternity, let us rejoice that




246                                       JOB.
we are not constrained  to look for-   glorious  resurrection.   IT WhJen our
ward with the sad forebodings of the   r est togrether is in the dust.  The rest
Sage of Uz, but that we may think of  of me and my hopes.  My hopes and
the  grave,  cheered  by  the  strong   myself will expire together.
consolations of Christian hope of the
CHAPTER XVIII.
ANALYSIS OF THE CHAPTER.
THIS second discourse of Bildad is made up almost entirely of a string ( f proverbial expressions, showing what must befall the wicked. The dlesign is to prove that the wsicked must be
punished, and to portray the various kinds of calamities that will come upon them. The i'fJe.oelce which he mnanifestly (designs should be drawnl from  his discourse, is, that where great
calamities come upon a man. there is the most conclusive evidence that he is wicked. The
speech contains some )particulars peculiarly adapted to the circumstances of Job, and were
douobtless intended to be applied to him; and they are such as to leave no doubt that lie regarded
Job as an eminently wicked man.
The speech consists of two parts.
I. A reproof of Job for the manner in which he had spoken, vs. 1-4. He accuses him of being lolg-.winded and interminable in his speech, ver. 2. Ele complains that he anld his friends
hadi been overlooked and despised, and haid been regarded as beasts. ver. 3. Ile accuses Jot) ot
insufferalle pride and arrogance, as if even the most firm principles of the divine aidministration
were to ble changed to accomnmodate him, ver; 4.
I[. A highly wroughlt description of the calamities which must come upon a wicked main, vs.
i-21.  His light in his dwelling woiulil be put out (vs. 5, 6); his own plans would destroy him,
and he would be taken ir ai net whichl  he himself had splreadl (vs. 7, 8); lie would soon be seizedt
by robbers, who wouldt spring a net unexpectedlly upon hinm (vs. 9, 10); terrors on every side
woulhl alarm him (ver. 1-1); his strength -would be wasted (vs. 12, 13); lie wvouldl be brought to
the king of terrors, and bIrimistone would be sprinkled on his dwelling (vs. 14, 15); lie would be
like a tree whose roots and branclses were deadl (ver. 16); his memiory wouldi perish friomr the
earth (ver. 17), andl lie wouldl he chasedl out of tile world (vQr. 18)  his fitamily and name woul(l
blecome extinct, so that there wvoulhl be no one to perpetuate lhis memory on earth (vcr. 19); anti
they who should come after himn would be astonished at the total ruin which had come upon
the wickedl mnan. Tlshat Bilhlad meant to apply all this to Job, there can bte no doubt; andl that
it woultl addl greatly to his trials is equally clear. He felt it; andi his reply in thle following
chapter is replete with expressions indicative of his intolerable anguish.
THEN  answered Bildad the    2 How long will it be ere ye
Shuhite, and said,                       make an end of words? mark,
2. Howu lono will it be ere ye mrtake   and  joined  Job  in  his complaints.
an end. of words?   It has been made   Others suppose that it refers to Elia question to whom  this is addressed.   phaz  and  Zophar, as being  silent
It is in the plural number, and it is  (luring the speech of Job, and not arnot usual in Hebrew  wlhen addressing   resting his remarks as they ought to
an  individual  to  make  use  of the   have  done.   Rosennmuller supposes
plural form.  Some  have  supposed   that it refers to Job and those similar
thait it is  addressed  to  Job  and  to   to him, who  were mere feigners of
Eliphaz, as being  both' long-wind-   piety, and that Bildad  means to asic
ed'  and  tedious in  their  retmarks.  how  long  it.would  be  before  they
Others have supposed that is refersto   would  be  efiectually  silenced, and
Job  and  the memnbers of his family,  their complaints  hushed.  I see no
who  possibly  interposed   remarks,  great difficulty in supposing that the




CHAPTER XVIII.                              247
and afterwards we will speak.   I   4 He I teareth'himself in his
3   Vherefore are we counted I anger; shall the earth be forsaas beasts, and reputed  vile  in  ken for thee? and shall the rock
your sight?                          be removed out of his place?
a c 13, 14,                            1 his soul.
reference is to  Job.  The whole  acted like a madman.  I[ Shall the
strain of the discourse evidently sup-  earth be forsaienfor thee? A reproof
poses it; and there is no evidence  of his pride and arrogance.  6 Shall
that any of the family of Job had  every thing be made to give way for
spoken, nor does it seem at all proba-  you? Are you the only man itn the
ble that Bildad would reprove his  vworld, and of so much importance,
own friends either for the length of that the earth is to be made vacant
their speeches, or for not interrupting  for you to dwell in? Are the interanother.  The custom in the East is  ests of all others tc be sacrificed for
to allow a man to utter all that he has  you, and every thing else to give place
to say without interruption. [T.Mark. for you? Are all the laws of God'sgovHeb. understandi; or be intelligent —  ernient to be made to yield rather.1`gt-; that is, either speak distinctly, than that you should be punished?'
Similar modes of expression to deo
clearly, intelligently; or consider and 
weihua  t., Te's         note the insignificance of any one
weigh our argunments.   The former
ih   i rpet   he   who is proud and arrogant, are still
is the interpretation    of Sehultens.
used among  the  Arabs.' Since
and seemns to ime to be thle true one.'Thie idea is this: * Y7ou Job  have  Mohammed died, the Imams govern."'
The idea is this: rYou, Job, have  c Ty he world will not suffer loss on
been u.ttering mere.ds.  Tey  your account."  "'The world is not
are words of complaint, without ar- dependc           on any one mar." T..
gument.  Speak now  in a diflerent                    a   e     m
~gunent.    SpekH nowt in a difrent   Huit,  n Lowth's Lectures on Hemanner; show that you understand  H'namer;   show that you understand  brew Poetry. R.osenmller's Morgenthle case; advance arg'nments that.        sn
are worthy of attention, and then we  land, in lc.  nf shll the rock be
will reply.'                          removed out of his pllace?  I Shall
3. Wherefore cre we counted as  the most firm and immutable things
beasts?   IXWhy are we treated     give way for your special accommoyour remarks as if we thad nDo  se    dation? Shafl the most important
syour.ernarlts  as if we Iio e"se, and settled principles of the divine
and were unworthy of sound argl- administration be made to bend on
ment in reply to what we say?'  It
your account?' These were no- th1e
is possible thlat there may be reference    r    a            
aprinciples and feelings of Job; and
here to what Job said (ch. xii. 7) —thatret injustice was done to him b
even the beasts could give themn in-  gra suppoisticn. Hw    was disposhm
formation about God.  But tile gene-  to b  su issive in the main to the
to be submissive in the main to tihe
ral idea is, that Job had not treate   divie                       tis wi
their viewvs with the attention wvihich. views wit.       describe the feelings of mnany  a man
they deserved, but had regarded them    de            th' u h  of. I 1   of pride, who supposes that the dias unworthy of notice.  ~T And re-                              
pute7vile.   The word here used*  vine arrangements shouldt be made
to bend for his special accolmmoda(t,"i) means to be unclean, or pol-  tion, and that the great, eternal prinluted; and the idea is, that Job re-  ciples ofjustice and right should give
garded them as worthless or impious.  way rather than that lie should be
4: He teareth himself.  More cor-  dealt with as common sinners are,
rectly,' thou that tearest thyself in  and rather than that he should be cast
anger!' It is not an affirmation about  into hell. Such men wish a special
Job, but it is a direct address to him.  place of salvation  for themselves.
The meaning is, that he was in the  They are too proud to be saved as,aroxysms of a violent rage; he  others are. They complaiu in tlheil




248                              JOB.
5 Yea, the light of the wicked his tabernacle, and his' candle
shall a'be put out, and the spark  shall be put out with him.
of his fire shall not shine.           7 The steps of his strenlgth
6 The light shall be dark in  shall be straitened, and his own
a Pr. 24. 20.  1 or, lamp.  b Pr. 30-32.  b counsel shall cast him down.
nearts that they are made to suffer, is, that the wicked wouJd attempt to
to lose their property, to be sick, to  show  hospitality, but  the means
die-as others do. They would wish  would be taken away. He would
to be treated with special mercy, and  not be permitted to enjoy the coveted
to have special enactments in their  reputation of showing  it to the
favor, and would have the eternal stranger, and the fire which might
laws of right made to bend for their  invite the traveller, or which might
special accommodation. Such is the  confer comfort on him, would be put
pride of the human heart!           out in his dwelling. The inability to
5. Yea. Truly; or, behold. Bildad  extend the offer of a liberal hospihere commences his remarks on the  tality would be equivalent to the
certain destiny of the wicked, and  deepest poverty, or the most trying
strings together a number of apparent-  affliction.
ly proverbial sayings, showing that   6. ind his candle. Marg. lamp.
calamity in various forms would cer-  The reference is to a lamp that was
tainly overtake the wicked. There is  suspended from  the ceiling.  The
nothing particularly new in his argu-  Arabians are  fond of this image.
ment, though the use of the various  Thus they say, " Bad fortune has
images which he employs shows how  extinguished my lamp."  Of a man
deep was the conviction of this doc- whose hopes are remarkably blasted,
trine at that time, and how exten-  they say, l He is like a lamp which
sively it prevailed. IT The light of is immediately extinguished if you
the wicked shall be put out.  Light  let it sink in the oil." See Schultens.
here is an emblem  of prosperity. The putting out of a lamp is to the
~T The spark of his fire.  Heb. the  Orientals an image of utter desolation.
jlame of his fire. There may be an  It is the universal custom to have a
allusion  here  to the  customs of light burning in their houses at night.
Arabian hospitality. This was, and  "1 The houses of Egypt, in modern
is, their national glory, and it is their times, are never without lights; they
boast that no one is ever refused it. burn lamps all the night long, and in
The emblem offire or fJlme here may  every occupied apartment.  So rerefer to the custom of kindling a fire  quisite to the comfort of a family is
on an eminence, near a dwelling, to  this-custom reckoned, and so impeattract the stranger to share the hos-  rious is the power which it exercises,
pitality of the owner of it; or it may  that the poorest people would rather
refer to the fire in his tent, which the  retrench part of their food than negstranger was always at liberty to  lect it." Pazton. It is not improbashare.  In  the collection of the  ble that this custom  prevailed',n
Arabian poems, called the Hamasa, former times in Arabia, as it does
this idea occurs almost in the words  now in Egypt; and this consideration
of Bildad.  The extract was fur- will give increased beauty and force
nished me by the Rev. Eli Smith; It to this passage.
is a boast of Salamiel, a prince of   7. The steps of his strength. Strong
Tema. In extolling the virtues of his  steps.' Steps of strength' is a Hetribe, he says, "' No fire of ours was  braism, to denote firm  or vigorous
ever extinguished at night without a  steps. It Shall be straitened.  Shall
guest; and of our guests never did  be compressed, embarrassed, hindergne disparage us."  The idea here  ed. Instead of walking freely and




CHAPTER XVIII.                              249
8 For he is cast into a net a the heel, and the robber shall
by his own feet, and he walketh  prevail against him.
upon a snare.                            10 The snare is t laid for him
9 The gin shall take Aim  by  in  the ground, and  a trap  for
a Pr. 5. 22. 29. 6.  1 hidden.   him  in the way.
at large, he shall be compressed and    9. The gin.  Another method of
limited in his goings. " Large steps,"  taking wild beasts. It was a snare
" free movement," &c. are proverbial  so made as to spring suddenly on an
expressions among the Arabs, to de-  animal, securing him by the neck or
note fieedom, prosperity, &c. Rosen-  feet.  We use a trap for the same
minller. Schultens quotes the follow-  purpose. The Hebrew  word (n!)
ing  illustrations firom  the  Arabic  may denote any thing of this kindpoets.  From Ibn Doreid, 1" He who  a snare, net, noose, &c. with which
does  not confine  himself within  birds  or wild animals are taken.
human limits, his vast strides shall  IT By the heel.  By the fbot. ~ And
he straitened." And from Taurizius,  the robber shall prevail.  He shall be
"' After the battle of Bedrense, the  overpowered by the highwayman; or
steps were straitened.'  The mean-  the plunderer shall make a sudden
ing here is, that he would be greatly  descent upon him, and strip him  of
impeded in his movements, instead shis all. The meaning is, that deof' going forth at large and in full  struction  would suddenly overtake
vigor as he had formerly done. IT /nd  him. There can be no doubt that
his own counsel. His own plans shall  Bildad meant to apply all this to Job.
be the means of his fall.               10. The snare is laid. All this lan8. For he is cast into a-net by his  guage is taken from  the modes of
own feet.  He is caught in his own  taking wild beasts; but it is not postricks, as if he had spread a net or  sible to designate with absolute cerdug a pitfall for another, and had  tainty the methods in which it was
fillen into it himself.  The meaning  dne.  The word here used 
is, that he would bring ruin upon
himself while lie was plotting the  means a cord, or rope; and then a
ruin of others. See Ps - ix.:16,' The  snare, gin, or toil, such as is used by
wicked is snared by the work of his  hunters.  It vas used in sone way
as a noose to secure an animal. This
own hands."  Comp. Note ch. v. 13.  as  noose to secure a  anial. This
The phrase "by his own feet" here  was   concealed (Hebrew)   "in  the
that  e  alks there  imsel earth" —so covered up that an animal
means, that he walks there imself.wouldnot perceive it, and so  onHe is not led or driven by others,           not perceive it, ard so conbut lie goes himself into the net.  structed that it might be made to
WAild animals are sometimes driven,  spring upon it suddenly. t sind a
but he walks along of his own accord  trap  Wte have no reason to suppose
into the net, and has no one to blame  that at that tine  they employed steel
but himself.  f inzd he woalketh upon  to construct traps as we do now, or
bta sna~e.    IT a Jthezll. Twiks pas ithnlat the word here has exactly the
a snare.  Or a pitfall.  This was
formerly the mode of taking wild  sense which we give to it.  The
beasts. It was done by excavating  Hebrew  word (~"~) is fiorn;
a place in the earth, and covering it  -to take, to catch, and meansanoose,
over with tumrf, leaves, &c. supported  snare, spring-by which an animal
in a slender manner; so that the lion,  was seized.  It is a general term;
or elephant, or tiger that should tread j though undoubtedly used to denote
nrl it, would fall through.  These  a particular instrument, then well
mrethods of taking wild beasts, have  known.. The g neral idea in all this
been practised from the earliest times, is, that tl e wicked man would be
ard are practised every where.       suddenly  seized by calamities, as a




250                             JOB.
wild animal or a bird is taken in a  catchingbirds and taking wild beasts
snare. Independently of the interest as now, and that there is little novelty
of the entire passage (vs. 8-10) as a in modern practices. The ancients
part of the argument of Bildad, it is  had not only traps, nets, and springs,
interesting from  the view which it but also  bird-lime smeared  upon
gives of the mode of securing wild  twigs, and  made use of stalkinganimals in the early periods of the  horses, setting-dogs, &c. The various
world. They had no guns as we  methods in which this was done, may
lhave; but they early learned the art be seen described at length in Will inof setting gins and snares by which  son's Manners and Customs of the
they were taken. In illustrating this  Ancient Egyptians, vol. iii. pp. 1-81.
passage, it will not be inappropriate  The following cuts will illustrate
to refer to some of the modes of hunt- some of those methods.
ing practisedby the ancientEgyptians,   The noose was employed to catch
and to introduce here some cuts the wild ox, the antelope, and other
which mayillustrate that mode. The  animals.  The following cuts are
cuts will show that substantially the  taken from drawings at Beni HIassai
same methods were practised tlen in
Fig. 1.




CHAPTER XVIII.                             251
The following specimens of bird-  self-acting net, so constructed that
traps also are found in the drawings  the birds, when coming in contact
at Beni Hassan. This seems to be a  with it, close it upon themselves.
Fig.'2.
The following figure (3) is very  middle, furnish the oval frame of the
similar to this, except that it is oval; net; but when the bird flies in, an'/
it had probably a net like the former.  knocks out the pin in the centre, the
It is is composed of tw'o arcs, which, arcs collapse, as is shown in fig 4,
being kept open by machinery in the  inclosing the bird in the net:
Fig. 3.




252                              JOB.
11 Terrors a shall make him  I afraid on every side, and shall
a Je. 20. 3, 4.   1 scatter.'drive him to his feet.
Fig. 4.
One instance occurs, in a painting at is caught, and carried on the shoulders
Thebes, of a trap, in which a hyaena  of two men.
Fig. 5.
It was a common method of hunt-  the space of an hundred furlongs.
ing to enclose a large tract of land by  The Oriental sovereigns have somea circle of nets, or to station men  times employed whole armies in this
at convenient distances, and gradually  species of hunting. Pict. Bib.
to contract the circle by coming near    11. Terrors shall make him afraid.
to each other, and thus to drive all  He shall be constantly subject to
the wild animals into a narrow en-  alarms, and shall never feel secure
closure, where they could be easily  " Terrors here are represented as al.
slain.  Some idea of the extent of legorical persons, like the Furies in
those enclosures may be formed from  the Greek poets." JVoyes. The idea
the by no means incredible circum-  here is substantially the same as that
stance related by Plutarch, that when  given by Eliphaz, ch. xv. 21, 22.
the Macedonian conquerors were in  I~.end shall drive him  to his feet.
Persia, Philotos, the son of Armenio,  Marg. scatter. This is a literal transhad hunting-nets that would enclose  lation of the Hebrew.  The idea is,




CHAPTER XVIII.                                253
12 His strength shall be hun-  of death shall devour his strength.
ger-bitten, and destruction shall         14 His confidence a shall be
be ready at his side.                  rooted out of his tabernacle; and
13 It.shall devour the'strength  it shall bring him  to the king of
of his skin   even the first-born  terrors.
I bars.                              a Pr. 10. 28.
that he will be alarmed by such ter-  death " is the most fearfill and desrors; his self-composure will be dis-  tructive disease that death has ever
sipated, and he will' take to his heels.  engendered.  Comp. Milton's  des12. His strength shall be hunger-bit-  cription of the progeny of sin, in Paradise Lost. Diseases are called " the
ten.  Shallbeexhausted by hungeror
famine. I[.nd deslruction shall be rca-  sons or children of death" by the
dy at his side. Heb. " Shall befitted"  Arabs, (see  Schultens in loc.,) as
being begotten by it.
(1i==); to  his side"  Some have    14. His confidence shall be rooted
supposed that this refers to some dis-  out of his tabernacle.  Security shall
ease, like the pleurisy, that would  forsake his dwelling, and he shall be
adhere closely to his side.  So Je-  subject to constant alarms.  There
rome understands it.  Schultens has  shall be nothing there in whichi he
quoted some passages from  Arabic  can confide, and all that he relied on
poets, in which calamities are repre-  as sources of safety shall have fled.
sented as breaking the side.  Bildad  ~T And it shall bring him.  That is,
refers, probably, to some heavy judg-  he shall be brought.  If To the king
ments that would crush a man; such  of terrors.  There has been much
that the ribs, or the human frame,  variety  in the explanation of this
could not bear; and the meaning is,  verse.  Dr. Noyes renders it, " Terthat a wicked man would be certainly  ror pursues him  like a king."  Dr.
crushed by misfortune.                Good, "; Dissolution shall invade him
13. It shall devour the strength of  like amonarch."  Dr. Stock says, "I
his skin.  Marg. bars.  The margin  am  sorry to part with  a beautiful
is a correct translation oftthe Hebrew.  phrase in our common version, the
kingo  of terrors, as descriptive of
death, but there is no authority for it'Vrn  -his skin) means bars, staves,  in the Hebrew text."  Wemyss renbranches, and here denotes his limbs,  ders it, " Terror shall seize him as a
members; or, more  literally, the  king."  So Schultens translates it,
bones, as supports of the skin, or the  "Gradientur in eum, instar regis, terhuman frame.  The bones are re-  rores.'  Rosenmtuller renders it as it
garded as the bars, or the framework,  is in our version.  The Vulgate, Et
holding the other parts of tile body in  calcet super eum, quasi rea, interitustheir place, and over which the skin. destruction shall tread upon him as a
is stretched.  The word " it" here  king.'  The  LXX, "'and  distress
refers to the "first-born of death" in  shall lay hold on him  with the authe other hemistich of the verse;  thority of a king" —aicrl[ foiaor).A...
and the meaning is, that the strength  The Chaldee  renders it,'shall be
of his body shall be entirely exhaust-  brought to the king of terrors"ed. IT The first-born of death.  The  RI'.~  *.         It is not evident,
4" first-born " is usually spoken of as  thterefore, th~at we are to give up the
distinguished for vigor and strength.  beautiful phrase, the king of terrors.
Gen. xlix. 3, " Reuben, thou art my  The fair construction of the Hebrew,
first-born, my might, and the begin-  as it seems to me, is that which is
ning of my strength;" and the idea  conveyed in our common version —
conveyed here by the "first-born of meaning, that the wicked man would
17




11-54                            JOB,
15 It shall dwell in his taber-       16 His roots a shall be dried
nacle, because it is none of his:  up beneath, and above shall his
brimstone shall be scattered upon  branch be cut off.
his habitation.                                    a Is. 5. 24
be conducted, not merely to death, as we speak of a forsaken house as
but to that kind of death where a  haunted. It maybe that Bildad refers
fearful king would preside-a mon-  to some such superstitious fear as we
arch infusing terrors into his soul. sometimes, and  almost always in
There is something singularly beau-  chidldhood, connect with the idea of
tiful and appropriate in the phrase, a house in  which  nobody  lives.
"' the king of terrors."  Death is a  ~T Because it is none of his. It is no
fearful monarch. All dread  him.  longer his. It is a forsaken, tenantHe presides in regions of chilliness  less dwelling. ~ Brimstone shall be
and gloom.  All fear to enter those  scattered.  Brimstone has been aldark regions where he dwells and  ways the image of desolation.  Noreigns, and an involuntary shudder  thing will grow  on a field that is
seizes the soul on approaching the  covered with sulphur; and the meanconfines of his kingdom.  Yet all ing here is, that his house would be
must be brought there; and though  utterly desolate and forsaken.  Roman dreads the interview with that senmtiller and Noyes suppose that
fearful king, there is no release. The  there is an allusion here to a sudden
monarch reigns fiom  age to age-   destruction, such as was that of Soreigns over all.  There is but one  dom and Gomorrha.  Grotius doubts
way in which he will cease to appear  whether it refers to that or to lightas a terrific king.-It is by confidence  ning.  Others suppose that lightning
in Him who came to destroy death;  is referred to both here and in Gen.
that great Redeemer who has taken  xix. 24. Deut. xxix. 23. I canl see
away his "sting," and who can en-  no evidence here, however, that there
able mnan to look with calmness and  is any reference to Sodom  and Gopeace even on  the  chilly regions  morrha, or that there is any allusion
where lhe reigns.  The idea here is  to lightning.  Ifthe allusion had been
not precisely that of the Roman and  to Sodom, it would have been more
Grecian  mn thologists, of a terrific  full.  That was a case just inp ointin
judge, like Rhadamanthus, presid- the argument; and the fhct that it was
ing over the regions of the dead; exactly in point, and would have
but it is of death  personified —of fuirnished to the friends of Job such
death r presented as a king fitted to  an irrefragable proof of the position
inspire awe and terror.              which they were defending, and that
15. It shall dwell in his tabernacle. it is not inwrought into the very texIt is uncertain what is to be under- ture of their argument, is full demonstood as referred to here.  Some sup-  stration, to my mind, that that repose that the word to be understood  markable event is not referred to in
is so2ul, and that the meaning is " his  this place.  The only thing necessasoul," i. e lie himself  " shall dwell  rily implied in tle language before us
in his tent.'  Rosenrmnller, Noyes, is, that sulphur, the emblem of desoWemyss, and others, suppose that the  lation, would be scattered on his
wourd  is terrors..  "Terror    ~  (;9t)  dwxelling, and that his dwelling would
shall dwell in his tent," the same  be wholly desolate.
word which is used in the plural in    16. His roots shall be dried up.
the previous verse.  This is undoubt-  Another image of complete desola
edly the correct sense; and the idea  tion-where he is compared to a tree
is, that his forsaken tent shall be a  that is dead —a figure whose meanplace of terror-somewhat, perhaps, ing is obvious, and which often onc




CHAPTER XVIII.                              255
17 His remembrance I shall  son nor nephew  among his peoperish  from  the earth, and  he  ple, nor any remaining  in  his
shall have no name in the street.  dwellings.
18  He shall be driven from          20 They that conne after hinm
light into darkness, and chased  shall be astonied  at his day, c
out of the world.                     as they that 2 went before 3 were
19 He  shall neither b have  affrighted.
a Ps. 34. 16.  1 They shall drive him.  c Ps. 37. 13.  2 or, lived with him.
b Is. 14. 22.                     3 laid hold on horror
curs.  See Notes, ch. xv. 30, viii. 12,  his friiends, and by the stranger who
13. IT.bove his branch.  Perhaps re-  may read the record on the stone that
ferring to his children  or family,  marks his grave.  Where this desire
All shall be swept away-an allu-  is  wholl/y  extinguished, man  has
sion which Job could not well hesi-  reached the lowest possible point of
tate to apply to himself.             degradation, and the last hold on him
17. His remembrance shall perish.  in fiavor of virtue has expired.
His name-all recollection of him.    18. He shall be driven from ligoht
Calamity shall follow him even after  into  darkness.  Marg.  7hey shall
death; and that which every man  drive him.  The meaning is, that he
desires, and every good man has, an  should be driven fiom a state of proshonored name when he is dead, will  perity to one of calamity. 11T.nd
he denied him.  Men will hasten to  chased out of the world.  Perhaps
forget him as fast as possible. Comp.  meaning that he should not be conProv. x. 7, " The name of the wicked  ducted to the grave with the slow and
shall rot." IT JNo name ine the street.  solemn pomp of a respectful funeral,
Men when they  meet together in  but in a hurry-as a malefactor is
highways and places of concourse-  driven from  human life, and hastily
when traveller meets traveller, and  committed to the earth.  The living
caravan caravan, shall not pause to  would be glad to be rid of him, and
speak of him, and of the loss which  would chase him out of'life.
society has sustained by his death.    19. ie shall neither have son, &c.
It is one of the rewards of virtue that  All his family shall be cut off. lHe
the good will speak of the upright  shall have no one to perpetuate his
man when he is dead; that they will  name or remembrance.  All this Job
pause in their journey, or in their  could not help applying to himself, as
ousiness, to converse about him; and  it was doubtless intended he should.
that the poor and the needy will  The facts in his case were just such
dwell with affectionate interest upon  as were supposed in these proverbs
their loss. This blessing, Bildad says,  about the wicked; and hence, his
will be denied the wicked man.  The  fiiends could not but conclude that
world will not feel that they have  he was a wicked man; and hence,
any loss to deplore when he is dead. too, since these were undisputed maxNo great plan of benevolence has  ims, Job felt so much embarrassment
been arrested by his removal.  The  in answering thenm.
1,oor and the needy fare as well as    20. They  that come after him.
they did before. The widow and the  Future ages; they who may hear of his
fatherless make no grateful remene-  history, and of the mannerin which he
brance of his name, and the world  was cut offfioom life. So the passage
lhastens to forget him as soon as pos-  has been generally rendered; so, subsible.  There is no man, except one  stantially, it is by Dr. Good, Dr.Noyes,
who is lost to all virtue, who does not  Rosenmailler, and Luther. The Vutdesire to be remembered when he is  gate translates it novissimi; the Sept.
dead-by his children, his neighbors,'oaXtroe -" the last " —meaning those




256                               JOB.
V 21 Surely such are the dwell-'the place of him  that knoweth
ings of the wicked, and this is  not a God.
a 2 Th. 1. 8.
that should live after him, or at a  "et primos invadet horror."  Sept,
later period.  But Schultens sup-' amazement  seizes  the first"poses that the word here used denotes  r;)JiTos.   But the more correct inthose in the West, and the correspond-  terpretation is that which refers it to
ing word rendered'"went before,"  the people of the East.  rhe word
denotes those in the East.  With this  ~      is from, to precede, to
view TWemyss concurs, who renders  go before; and then the derivatives
the whole verse,                      refer to that which goes before, which
"The West shall be astonished at his end;  is in firont, &c.; and as the face was
The East shall be panic-struck."  turned to the East by geographers,
the word comes to express that which
According to this, it means that those  is in the East, or lear the sun-rising.
WuOl dwelt in tonhed remotest regions  See Joel ii. 20; Job xxiii. 8 Gen. ii. 8,
would be astonished at the calamities
which would come upon him. It  xii. 8.  Hence the phrase  1P.           -
seems to me that this accords better  Bene  kedem-sons of the Eastwith the scope of the passage than the meaning the persons who dwelt east
other interpretation, and avoids soe  of Palestine, Job i. 3. Isa. xi. 14
difficulties which cannot be separated  Gen. xxv. 6, xxix. 1. The word here
from  the other view.  The word  used, (C'~.. — kddma nim,) is used
translated in our version, " that come  to denote the people or the regions
after  hinm" (c ~rl.x)  is from'iI \,of the East, in Ezek. xlvii. 8, 18..   Zech. xiv. 8. Here it means, as it
to be after, or behind; to stay behind,  seems to me the  people of the  ast;
to odelay, remain.   It then  means  and the idea is, that men every where
after, or behind;  and as in the gee-   would be astonished at the doom of
graphy of the Orientals thecewas    the wicked man.  His punishment
supposed to be turned to the East, in-  would be so sudden and entire as to
stead of eing turned to the Notll, as  hold the world mute with amazement.
with us-a much more natural posi-  1[ Were afir-ighted.  Marg. laid hold
tion than ours-the word after, or  on horror.  This is a more literal
behind, comes to denote theWest, the  rendering. The sense is, they would
right hand the South, the left the  be struck with horror at what would
North.  See Notes on ch. xxiii. 8, 9.  occur to himn.
Thus the phrase' Uk     ~ --   21. Surely such are the dwellings of
the sea behind, denotes the Mediter-  the wicked.  The conclusion or sum
ranean sea-the West. Deut. xxiv.  of the whole matter.  The meaning
3. See also Deut. xi. 24, xxxiv. 2. is, that the habitations of all that
Joel xi. 2(), where the same phrase in  knew not God would be desolate-a
HIebrew  occurs. Those who dwelt  declaration which Job could not but
in the WIest, therefore, would be ac-  regard as aimed at himself.  Cnomp.
curatelyv referred to by this phrase.  ch. xx. 29. This is the close of this
~i S&hall be astonied.  Shall be as-  harsh and severe speech. It is no
tonished-the old mode of writing the  wonder that Job should feel it keenly,
word being astonied, Isa. lii. 14. It  and that lie did feel it is apparent
is not known, however, to be used  from the following chapter. A string
in any other book than the Bible.,  of proverbs had been presented, hav~, /s they that went before.  Marg. or  ing the appearance of proof, and as
lived with him.  Noyes, i' his elders  the result of the long observation of
shall be struck with borror."  Vulg. the course of events, evidently bear



CHAPTER XIX.                                         257
ing on his circumstances, and so much   was stlung to the quick, and gave vent
in point that he could  not well deny   to his agonized feelings in the followtheir pertinency to his condition.  He   ing chapter.
CHAPTER XIX.
ANALYSIS OF THE CHAPTER.
Ti-is exceedingly beautiful chapter consists of the following parts:
I. Job complains in the most pathetic mannrier of the nant of feeling iu his friends, and of
their regarding his calamities as undoul)ted proof of Ihis guilt, vs. 1-4.
It. tie maintains in the most earnest manner, that his calamities had been brought on him
by a sovereign God, for some cause unknown to hirm, but whiichi was not to be regarded as proof
of his guilt. ThouIghl he could not answere  the plausible reasonling of his friends, yet he miaintained that God, and not his sins, had been the cautse of his afflictions, vs. 5-)20.  He then goes
into a pathetic description of the afflictions whichi God had brought upon him, designed to show
that such sufferirngs ougght to excite the compassion of his friends, and not to be the occasion of
reproach. God had ovetthtown him (ver. 6); he hadt refused to hear him (ver. 7);i he hIad hedged
up his way (ver. 8); he had stripped him of his glory (ver. 9); Ire had destroyed him on every
side (ver. 10U); lie had kindled his wrath against him  (vs. 11, 12); lie had made him an alien
and a stranler to his own family, and even children had refused to render him the respect due
to age and rank (vs. 13-2 ).
ill. In view of the afflictions which he hadt suffered at the hand of God, he calls on hiis
friendis, in tile most pathetic manner, to have pity on hiim. He asks them why they join with
God in accumulating sorrows upon him, vs. 21, 22.
IV. Perceiving that tile representations of his sufferings had no effect on his fiiends and that
he was unable to rouse them to any sense of his wronlgs, or to obtain justice from  them, lihe
suddenrly turns from them, and expresses the earnest desire that all that ire had said mnight be
engraven on the solid rock forever, that hiis -case might go down to firture times, and that he
mnighit obtain in dis ant ages the justice which was denied him in isis ovn, vs. 2;3, 24.
V. Yet he is not satisfied with the slow and tardy justice which posterity would render him,
hut. makes his appeal to God,:end says that he would vindicate his cause. He expresses the
firmest assurance that he would come forth in his fatvor, andt rescure his name from the charges
which had beer brolglrt against it  These sufferings might continue; disease might wholly
waste him riawa   all his flesh might be consumed by worms; and the circumstances on which
his firiends so confidently relied in proof that he was a hypocrite, might be more aggravated
still: yet he had the utmost confidence that Godl would come forth to vindicate him, and that
eve y thiing that was dark would be cleared awsavy, vs. 25-27.
VI. He closes by saying, that their treatment of him ozsaht to have been different, vs. 28, 29.
They conull not but have perceived that he had the elements of piety in himl, though he was
thus overwhelmed; and they had reason to dread the wrath of Heaven for the manner in which
they had treated a pious sufferer.
THEN Job answered and said, soul, and break me in pieces with
2 How long will ye vex my  words?
a Ge. 31 7.                      3  These  ten a times  have  ye
2. flow long  oill ye vex nmy soul?   hope that this would ever come to an
Perhaps  designing  to reply  to  the   end!   I  dAnd  break  me  in  pieces.
taunting speech of Bildad, cli. xviii.  Crush me, or bruise me —like break2.  He had asked' how long it would   ing any thing in  a mortar, or breakbe ere Job would  make  an  end  of  ing rocks by repeated  blows of the
emrpty talk?' Job asks, in reply, howe   harinimer. Nioyes.  He says they had
long?  they  would  torture  and  afflict  crushed him, as if by repented blowvvs.
his soul?   Or whether there was no              3. These tenl times.  Many times;




258                                JOB.
reproached  me:  you  are  not  eth with myself.
as1haimed  tihat you'make your-         5 If indeed ye will magnify
selves strange to me.                  yourselhzes against me, and plead
4 And  be it. indeed  that I  against me my reproach;
have erred, mine error remain-            6 Know  now  that God hath
I or, hardenz yourselves acabist ne.           a Ps. 38. 16.
thle word ten being used as we often  examination of the word, the reader
say, ten, a dozen, or twenty, to denote  may consult Schultens, or Rosenmtilmany. See  Gen. xxxi. 7.  " And  ler in loco.
your fiather hath changed my wages    4. A.nd be it indeed that I have erred.
ten times." Lev. xxvi. 26. "' And  Admitting that I have erred, it is my
when I have broken your staff of own concern.  You have not a right
bread, ten women  shall bake your  to reproach and revile me in this
bread in one oven." Cotnp. Num.  manner.  E J Mine error abideth with
xiv. 22. Neh. iv. 6.'T You are not'myself.  I must abide the conseashamed that you make yourselves  quences of the error.  The design of
sltrange to m-e.  Marg. harden your-  this seems to be to reprove what he
selves aoainst me.  Gesenius, and  regarded as an improper and meddleafter  him   Noyes,  renders  this,  some interference with his concerns.'" Shameless ye stun me."  Wemyss,  Or it may be an expression of a wil" Are ye not ashamed to treat rae  ingness to bear all the consequences
thus cruelly?"  The word here used  himself.  He was willing to meet all
('1i'-;1-hahhdar)  occurs  no  where  the fair results of his own conduct.
else, and hence it is difficult to de-    5. If, indeed, ye  wi71  maonefy
tetrmine its meanin~g.  T~he Vulgate  ryourselves agoainst me.  This is conrenders it, "oppressin    me."  T le nected with  the next verse.  The
T   " o,ar nt a  t   sense is,'all these calamities came
LXX,    nd you   e not a ed to  from  God.  He has brought them
press upon  me " —o,-rz'roe..
L)ess I pon 1  e'' —,inl~     ~ 1   *   r  Iup.  u rne in a sudden and mysterious
Schultens has gone into an extended u         e in a sudden and mysterious
examinion of it meaning, and  manner.  In these circumnstances you
examination  its mea nin,, and  supS'.   ouht to have pity upon me, yer 21.
poses that the primary idea is that of Instead  of magnifying  yourselver
being strf, or rgid.  7The word in  aInstead  of magnifying  yo urselv   es
being  stif  ol iFgid.   Tlhe word in
Arabic, lie says, means to be stupid  ainst r, setting yourseves up l s
znilhh?uo~2de.           A     censors and judges,  overwhlelming
with wonder. It is applied, he sup- me with reproaches, and filling my
poses, to those who are stiff or rig.id.,,ind  with  pain and anguish, you
with stupor;  and then to those who  mind with pain and aguish, 
hIaive a stony heart and an iron fore-  ought to show  to me the sympathy
Iead  and  who chatn look on the snf-  of a friend?' The phrase, " magnify
head-and who can look on telto the sff-ct tht
rin without feeling or comassion.   ourselves,  refers to the fact that
i his sense atcords well with the con-  they  had assurr-ed  a tone of supeeThis s ense accords well with the con-  riority and an autlhoritative manner,
-iection hlele.    esenius, however.
nvete i.   nstead of showing the compassion
supposes that the primary idea is that  due to a      friend in affliction. c m ind
of' eating  or pounding; and hence  pleadu   agrainst   e my reproach. a   dMy
of' stunning by repeated blows.  In   lead              a            
either case the sense would be sub-  calamities  as a cause of reproac.
stantially the sa, e-th at,.     You urge them as a proof of the disstantially tne samne —th at or stunzni ao'...
Theidealy tgiven by our tran of tonr. pleasure of God, and you join in reIThe idea given by our translators ofr  
mkn    teusls "srproaching me as a hypocrite.  In-naking thermselves "1 strange" was            L
de.rived from the suplosition that the  stead of this, you should have shown
con-mpassion to me as a man whom
wtord might be formed from b' —   God had greatly afflicted.
nt,1hcdr —to be strange, foreign; to    6. Know now that God. I'nderstand
estrange, alienate,&c. For a more full  the case: and in order that they




CHAPTER XIX.                            259
overthrown me, and hath com-    9 He hath stripped me of my
passed me with his net.             glory, and taken the crownfiomn
7 Behold, I cry out of' wrong, my head.
but I am not heard: I cry aloud,    10 He a hath destroyed me on
but there is no judgment.           every side, and I am gone: and
8 He hath fenced up my way  mine hope hath he removed like
that I cannot pass, and he hath  a tree.
set darkness in my paths.              1 or, violelce.   a La. 2. 5, 6.
might, he goes into an extended de-   8. He hath fenced up mny ay. This
scription of the calamities which  figure is taken firoma traveller, whose
God had brought upon him. He  way is obstructed by trees, rocks, or
wished them to be fully apprised of fences, so that he cannot get along,
all that he had suffered at the hand  and Job says it was so with him. He
of God.  T1 Hath overthrown, me. was travelling along in a peaceful
The word here used (0'1a) means to  manner on the journey of life, and
bend, to make crooked or curved-  all at once obstructions were put in
then to distort, pervert; then to ove   his ptorat, so that he could not go
turn, to destroy. Isa. xxiv. 1. Laom.  farther. This does not refer, particuiiin. 9. The meaning here is, that he  larly, to his spiritual condition, if it
had been in a state of prosperity but does at all. It is descriptive of the
that God had completely reversed  obstruction of is plans, rater tan
every thing. TT.nd hath, cogmpassed  of spiritual darkness or distress. IT rnd
me with his net. Has sprung his net  le hat  set daruness in myal ths. So
upon ne as a hunter does, and I am  that  I cannot see —as if all around
caught. Perhaps there may be an al- the traveller should becomesuddenly
lusion  here to what Bildad said in ch. dark, so that lie could not discern his
xviii. 8. seq., that the wicked would  way   The lanruaoe   here would
be taken in his own snares.  In-  well express the spiritual darkness
stead of that, Job says that God had  which the friends of God sonetires
sprung  the snare upon him -for  experience, though it is by no means
reasons which he could not under-  celtain that Job  referred to that.
stand, but in such a manner as should  All the dealings of God ere to tll m
move the compassion of his friends.  mysterious, and there is no light in
7. Behold, I cry out of wreon.  the soul-and they are ready to sink
down in despair.
Marg. or vialence. The Hebrew word  don i despair.
(  means3 properly violence. The   39. Hehath stripped me of mny glory.
violence referred to is that which  Every thing which I had tat conwas brought upcn him by God. It is, tibuted   to my respectability  and
indeed, harsh language; but it is not lonor,  heas taken away. My pro
quite sure that he means to complain  perty, my  health, my family,  the
of God for doing him injustice. God  esteem  of my fiiends-all is gone.
had dealt with him  in a severe or  IT.3zd taken the crown from rv  head.
violent manner, is the meaning, and  The crown is an emblem of honor
he had cried unto him for relief, but and dignity-and Job says that God
hehad cried uin vain.    f o judgrment.  had removed all that contributed to
No justice.  The meaning is, that    formerdignity.  Comp.Prov.iv.
he could obtain justice from no one. 9, xvii. 6. Ezek. xvi. 12. Lam. v. 16.
God would not interpose to remove    10. He hath destroyed me on every
the calamities which he had brought side.  He has left me nothing. The
upon him, and his friends would do  word which is here used is that which
no justice to his motives and char- is commonly applied to destroying
acter.                              cities, towns, and houses. Rosen



t260                            JOB.
11 He hath also kindled his  me, and encamp round about my
wrath against me, and he count-  tabernacle.
eth me unto him  as one of his    13 He hath put my brethren
enemies.                            far from me, and mine acquaint.
12 His troops come together,  ance are verily estranged from
and raise up their way against me.
miller. IT And I am gone. That is, bands of the Chaldeans and  the
I am near death. I cannot recover Sabeans, that had robbed him of his
myself.  Ti.nd mine hope hath he property, but to the calamities that
removedlike a tree. A tree, which is had come upon him, as if they were
plucked up by the roots, and which  bands of robbers. IT Jnd raise up
does not grow again. That is, his their way. As an army that is about
hopes of life and happiness, of an  to lay siege to a city, or that is marchhonored old age, and of a continuance  ing to attack it, casts up a way of acof his prosperity, had been wholly  cess to it, and thus obtains every
destroyed. This does not refer to  facility to take it. See Notes on Isa.
his religious hope-as the word hope  xl. 3, lvii. 14. IT a.nd encamp round'
is often used now-but to his desire  about my tabernacle. In the manner
of future comfort and prosperity in  of an army besieging a city. Often
this life. It does not appear but that an army encamped in this manner
his religious hope, arising from con- for months or even years, in order to
fidence in God, remained unaffected. reduce the city by famine. IT.My
11. He hath also kindled his wrath. tabernacle.  My tent; my dwelling.
He is angry. Wrath in the Scrip-    13. He hath put my brethren. This
tures is usually represented as burn- is a new source of affliction that he
ing or inflamed-because like fire it had not adverted to before, that God
destroys every thing before it. 4IT  nd  had caused all his children to be eshe counteth me unto him as one of his tranged from him-a calamity which
enemies. He treats me as he would  he regarded as the crown of all his
an enemy. The same complainthe  woes.  The  word rendered'my
elsewhere makes. See ch. xiii. 24; brethren' (MRN) means properly my
perhaps also in ch. xvi. 9. We are  brothers-but whether  he  means
not to understand Job here as admit- literally his brothers, or whether he
ing that he was an enemy of God. designs it to be taken in a figurative
He constantly maintained that he  sense as denoting his intimate friends,
was not, but he was constrained to  or those of the same rank in life or
admit that God treated him as if he  calling, it is impossible now to deterwere his enemy, and he could not ac- mine.  IT  ind mine acquaintance.
count for it. On this ground, there- My friends-on whom  I relied in
fore, he now  maintains that his  time of calamity.  IT[ ire verily esfriends ought to show him compas- tranged. They have forgotten me,
sion, instead of trying to prove that and treat me as a stranger. What an
he was an  enemy of God; they  accurate description is this of what
ought to pity a man who was so  often occurs! In prosperity a ma:k
strangely and mysteriously afflicted, will be surrounded by friends; but
instead of increasing his sorrows by  as soon as his prosperity is stripped
endeavoring to demonstrate that he  away, and he is overwhelmed with
was a man of eminent wickedness.   calamity, they withdraw, and leave
12. His troops.  The calamities  him to suffer alone. Proud of his acwhich he had sent, and which are  quaintance before, they now pass him
here represented as armies or soldiers  by as a stranger, or treat him with
to accomplish his work. It is not cold civility, and when he needs theit
probable that he refers here to the  friendship, they are gone.




CHAPTER XIX,                                 261
14 My c kinsfolk have failed,. 16 I called my servant, and he
and  my  familiar  friends  have I gave me no answer: I entreated
borg{otten me.                        I him  with mnv mouth.
15 They  that dwell in mine            17 My breath is strange to my
house, and my maids, count me  wife, though  I entreated  for the
for a stranger: I am  an alien in  children's  sake  of'mine  own
their sight                            body.
a Ps. 38. 11                            1 my belly
14.,My kinsfolk have failed.  My  material.  Dr. Good renders it "soneig{hlbors (erlA~), tlhose who were  journers," and this is a correct rennear to me.  It may refer to nearness  dering of the word.  This w oulr d be
of affinity, friendship, or residence.  clearly the sense if the corresponding
The essential idea is that of nearness  member of the parallelism  were not.vl~ether by blood, affection, or  L"maids," or female servants.  T/hat
vicinity. In Ps. xxxviii. 11, it denotes  requires us to understand here persons
near fiiends.                          wh1 ond my faLniliar  who were somehow engaged in the
~friieLnds.  Those who  knew  me —  service of Job.  Perhaps his clients,
f"rin.  The allusion  is  to those  or those who came for protection,
were under obligation to some sort of
who were intimately acquainted with  service as the return for his patron
Iiim, or who were his bosom friends.  age.  IT.nd my maids.  Female do15. They that dwcell in m.ine house.  mestics.  The  Chaldee,  however,
The trials caune to his very dwelling,  renders this                    es
and produced a sad  estrangement            e*.-my cncbins;
but the correct reference is to female
there.   The word here  used (n'~   servants. 1[ Iam  an alien.  That is,
from't') means properly those who  to them.  They cease to treat me as
sojourn in a house for a little time   the head of the family.
It may refer to guests, strangers, ser-    16. I called my servant.  He lost
vants, clients, or tenants. The essen-  all respect for me, and paid me no
tial idea is, that they were not permsa-  attention. [T Ientreated him. I ceased
nent residents, though for a time they  to expect obedience, and tried to see
were inmates of the family.  Jerome  what persuasion would do.  I ceased
renders the place, Inquilisni domts  to be master in my own house.
mete —the tenants of my house.  The      17.`My breath is strange to my wife.
LXX,  FTrors~ oixtqr-neigOhbors.  Schultens renders this, "my breath
Schultens supposes it means clients,  is loathsome to my wife," and so also
or those who were taken under. the  Noyes. TWemyss translates it,'"mv
protection of a great ma. He quotes  own wife turns aside from my breath."
from the Arabian poets to show that  Dr. Good, " my breath is. scattered
the  word is used  in  that'sense,  away  by  my wife."  The  literal
and particularly a passage from  the  meaning is, "my breath is stranoe
Hamnasa, which he thus translates: (, ~) to my wife," and the idea. is,
Descendite sub alas meas, alasque gentis  that there had been such a change i a
Ut  sim  hraesiium vos quum  uga con-  im from his disease, that his breath
seritur.                         was not that which she had been acNaruique testamento in-unxit mihi pater, ut customed to breathe without offence,
reciperem vos hospites,          and that she now turned away from
Omneinque opprssoremn a vobis propulsarem. it as if it were the breath of a stranger.
There can be no doubt that Job refers  Jerome  renders it, Halitum  meumn
to dependents, but whether in the ca-  exhorruit uxor mea-my wife abhors
pacity of servants, tenants, or clients,  my breath.  It may be worthy of reit is not easy to determine, and is not  mark lhere, that but one wife of Job




262                               JOB.
18 Yea,'young children de-    19 All  2my  inward  friends
spised  me;  I arose, and they  abhorred me: and they whom  I
spake against me.                     loved are turned against me.
1 or, the wicked,                  2 The men of my secret.
is nmentioned-a remarkable fact, as  appeal to his wife, in view of all the
he probably lived in an age when  joys and sorrows which they had expolygamy was common. 11 I entrealed  perienced as the united head of a
her.  I appealed to her by all that  family of children  now  no more.
was tender in the domestic relation,  What would reach the heart of an
but in vain. From this it would seem   estranged wife, if such an appeal
that even his wife had regarded him   would not?
as an object of divine displeasure, and    18. Yea, young children. Marg. or
had also left him  to suffer alone. the wicked. This difference between
IT For thie children's sake of mine own  the text and the margin arises from
body. Marg. my belly. There is con-  the ambiguity of the original word -
siderable variety in the interpretation.       The word bend (whence
of this passage. The word rendered
own bod" (  liter-  our word evil) means sometimes the
wicked, or the ungodly, as in Job
ally, may belly, or womb; and Noyes, xvi. II. It may also mean a child,
Gesenius, and some others, suppose it  or sucklinr (from  i; -to give milk,
means the children of hisown nother!
But assuredly this was scarcely an  to suckle, 1 Sam. vii. 7-10.  Gen,
alpal tfhat Jolb would be likely to  xxiii. 13. Psalm  lxxviii 71.  Isa. xl.
mriakpe to his wife in such circm-    11; comp. Isa. xlix. 15, lxv. 20,) and
stances. There can be no impropriety  is doubtless used in this sense here.
in supposing that Job referred to him-  Jerome, however, renders it stultiself, and that the word is used some- fools.  The LXX, strangely enough,
wvlhat in the same sense as the word  " They  renounced mte for ever."
loins is in Gen. -xxxv. 11, xlvi. 26.  Dr. Good renders it, " Een the deEx i. 5. 1 Kings viii. 19. Thus un-  pendents"   So  Schultens,  Etiam
derstood, it would refer to his own  clientes egentissimi-even  the most
children, and the appeal to his wire  needy clients.  But the reference is
was founded on the relation which  probably to children who are reprethey had sustained to them. Though  sented as withholding from  him  the
they were now dead, he referred to  respect which was due to age. 1T I
their former united  attachment to  c      Irose, and they spoke against me.
them, to the comn-lon affliction which' When I rise up, instead of regarding
they had experienced in their loss;  and treating me with respect, they
and in view of all their former love   ake me an object of contempt and
to them, and all the sorrow which  sport.' Comp. the account of the re
they had experienced in their death,  spect which had formerly been shown
he made an appeal to his wife tc show   him  in ch. xxix. 8.
him  kindness, but in vain.  Jeromrre    19..dllmy inceatrdfriends.  Marg.
renders this, " Orabam  filios uteri  the men of my2seret. The meaningis
mnei.' Tile LXX, not understanding  those who  were admitted to the intiIt, and trying to nmake sense of it, macy of friendshipor who were perintroduced a statenrient which is un- mitted to be acquainted with his
doubtedly faclse, though RosenruIller  secret thoughts, purposes, and plans.
accords with it.  " I called affection-  The word here used ('Ia) denotes
ately (no ).ao;loE,,i) the sons of my con-  properly a couch, cushion, pillow, on
cuibines  -,i,'o,,; zr a..odzr/wm, lnlm.  which one reclines; then a divan, a
But the whole meaning is evidently  circle of persons sitting together for
that he mlade a solemn and tender  consultation  or conversation; and




CHAPTER XIX.                                263
20 My " bone cleaveth to my  escaped  with  the  skin  of my
skin and to my flesh, and I am teeth.
a Ps. 102. 5.
hence it refers to those who are sit-  posed sharp pain would force him to
ting together in intimate counsel,  do."  Schultens has mentioned four
(see Notes on ch. xv. 8, xxix. 4,) and  different interpretations given to the
then familiar intercourse, intimacy.  phrase, none of which seems to be
Here tile phrase " men of my inti-  perfectly satisfactory.  They are the
mnacy" (0mib) denotes those  who  following: (1.) Tlhat it means that
the skin about the teeth alone was
were admitted t. o intimate friendship,  preserved, or the gums and the lips, so
All such persons had now forsaken  that he had the power of speaking,
him, and turned against him.          though every other part was wasted
20. 7My bone cleaveth to my sLin and  away, and this exposition is given,
to my flesh.  The meaning of this  accompanied with the suggestion that
probably is,' my skin and flesh are  his faculty of speech was preservec
dried up so that the bone seems to  entire by Satan, in order that lie might
adhere to. the skin, and so that the  be able to utter the language of comform  of the bone becomes visible.'  plaint and blasphemy against God.
It is designed to denote a state of  (2.) That he was emaciated and exgreat emaciation, and describes an  hausted completely, except the skin
effect which we often see..If And I  about his teeth, that is, his lips, and
amnt escaped with the skin of my teeth.  that by them lie was kept alive; that
A very difficult expression, and which  if it were not for them  he could
has greatly perplexed commentatols,  not breathe, blut must soon expire.
and on whose meaning they are by  (3.) That the teeth themselves had
no mealis agreed.  Dr. Good renders  fallen out by the force of disease, and
it,'" and in the skin of my teeth am I  that nothing was left but the gums.
dissolved," but what that means is  This  opinion   Scliultens  himself
as difficult of explanation as the ori-  adopts. The image, he says, is taken
ginal.  Noyes, " and I have scarcely  from pugilists, whose teeth are knockescaped with the skin of my teeth."  ed out by each other; and the meanHerder, (as translated  by Marsh,)  ing he supposes to be, that Job had
" and scarcely the slkin in my teeth  been treated by his disease in the
have I brought away as a spoil."  He  same manner. So violent had it been
says that "' the figure is taken from the  that he had lost all his teeth, and noprey which wild beasts carry in their  thing was left but his gums.  (4.) A
teeth; his skin is his poor and wretch-  fourth opinion is, that the reference
ed body, which alone he had escaped  is to the enamel of the teeth, and that
with.  His firiends  are represented  the meaning is, that such was the
as clarnivorous animals which gnaw   force and extent of his afflictions that
upon his skin, upon the poor remnant  all his teeth became hollow and were
of life;" but the Hebrew will not bear  decayed, leaving only the enamel.
this construction.  Poole observes,  It is difficult to determine the true
quaintly enough, that it means, " I  sense amidst a multitude of learned
am  scarcely sound and whole and  conjectures; but probably the most
free fiom sores in any part of my skin,  simple and easy interpretation is the
except that of my jaws, which hold-  best.  It may mean, that lbe was aleth and covereth the roots of my  most consumed. Disease had preyed
teeth. This being, as divers observe,  upon his frame until he was wasted
toe Devil's policy,to leave hlismouth  away.  Nothing was left but his lips,
untouched, that lie might more freely  or hisgums; he was just able to speak,
express his mind, and vent hiis blas-  and that was all. So Jerome renders
phemies against God, which he sup-  it, delicta  sunt tantummodo labia




264                             JOB.
21 Have pity upon me, have  as God, and are not satisfied with
pity upon me, O  ye my friends;  my flesh?
for the hand of God hath touched      23 Oh'that my words were
me.                                 now written! Oh that they were
22 Why do ye persecute " me           a Ps. 69 26.   1 who will give.
circa dentes meos.  Luther renders  tormented without adding the severer
it, und kann meine Zaihne mit der tortures of the mind?
Haut nicht bedecken —" and I cannot   23. Oh that my words were now
cover my teeth with the skin;" that written.  Marg. as in Heb., " ElWho
is, with the lips.                  will give;" a common mode of ex21. HIave pity on me. A tender, pressing desire among the Hebrews.
pathetic cry for sympathy.' God  This expression of desire introduces
has afflicted me, and stripped me of one of the most important passages in
all my comforts, and I am left a poor, the book of Job. It is the language of
distressed, forsaken man.  I make  a man who felt thatinjustice was done
my appeal to you, my friends, and  him by his friends, and that he was
entreat you to have pity; to sympa- not lilkely to have justice done him
thize with me, and to sustain me  by that generation. He was charged
by the words of consolation.' One  with hypocrisy; his motives were
would  have supposed  that these  called in question; his solemn apwords would have gone to the heart, peals, and his arguments to assert his
and that we should hear no more of innocence, were disregarded; and in
their bitter reproofs. But far other-  this state of mind he expresses the
wise was the fact. ~ Tile hand of earnest wish  that his expressions
God hath touched me. Hath smitten  might be permanently recorded, and
me; or is heavy upon me.  The  go down to far distant times.  He
meaning is, that he had been sub-  desired that what he had said might
jected to great calamities by God, and  be preserved, that future ages might
that it was right to appeal now to his  be able to judge between him and his
friends, and to expect their sympathy  accusers, and to know the justice of
and compassion. On the usual mean-  his cause. The desire thus expressed
ing of the word here rendered' hath  has been granted, and a more permatoouched' (,A)A? fiom.ll),  see Notes  nent record has been made than if, in
on Isa. liii. 4.                    accordance with his request, his seno22. Why do yepesecste  me as God s  tiinents had been engraved on lead or
22. Why do ye persecu te mte as God?
stone. ~[ Oh that they were psinted.
As God has done. That is, without stone.     Oh that they were pited.
giv.ngsne any reason   for it; acc.X n.  It is clear that this expression may
givingme  any reason for it; accusing                   r      s 
me of crimes without proof, and con- convey wholly art of pinti roneous idea.
demning me without mitigation.   T ha      t
demning n without mitigation.hat known; and the passage has no althere is here an improper reflection  lusion to that art. The original word
on God, will be apparent to all. It
accords with what Job frequently ex-  (Pt ) means properly, to cut in, to
presses where he speaks of him as  hew; then to cut-e. g. a sepulchre
judging him severely, and is one of in a rock, Isa. xxii. 16; then to cut,
the instances which prove that he  or engrave letters on a tablet of lead
was not entirely perfect. It qnd are  or stone, Isa. xxx. 8, Ezek. iv. 1, and
not satisfied with my flesh. That is, generally it implies the notion of enare not contented that my body is sub- graving, or inscribing on a plate with
jected to inexpressible torments, and  an engraving tool. Anciently books
is wholly wasting away, but add to  were made ofmaterials which allowed
this the torment of the soul. Why  of this mode of making a record.
is it not enough that my body is thus  Stone would probably- be the first.




CHAPTER XIX.                             265
material; and then plates of metal, figures and unintelligible writing.
leaves, bark, skins, &c. The notion  Brass, as more durable, was used bfo
of engoraving, however, is the pro- the inscriptions designed to last the
per idea here. 1 In a book-mark.  longest, such as treaties, laws, and
alliances. These public documents
The word'Itt) is derived from    T ~.   were, however, usually written on
[I  Arabic the kindred word;      large tablets. The style for writing
on brass and other hard substances,
means to scratch, to scrape; and  was  sometimes tipped  with  diahence to engrave, write, record-and  mond."  The meaning of the word
the idea was originally that of in-  here is evidently a record made on
sculping or engraving on a stone.  stone or lead-for so the following
Hence the word comes to denote a  verses indicate. The art of writing
book, of any materials, or made in  or engraving was known in the time
any form.  Pliny, speaking of the  of Job; but I do not know that there
materials of ancient books, says, is evidence that the art of writing on
Olim  in palmarum  foliis scriptita-  leaves, bark, or vellum was yet undertum, et libris quarundam  arborum; stood. As books in the form in which
postea publica monumenta plumbeis  they are now were then unknlown;
voluminibus, mox et privata linteis  as there is no evidence that at that
confici ccepta aut ceris. Lib. xiii. 11.  time any thing like volumnes or rolls:" At first men wrote on the leaves of were possessed; as the records were
the palm, or the bark of certain  probably preserved on tablets of stone
trees; but afterwards public docu-  or lead; and as the entire description
ments were preserved in leaden vo-  here pertains to something that was
lumes [or rolls], and those of a private  engraved; and as this sense is connature on wax or linen."  " Mont-  veyed by the Arabic verb from which
faucon purchased at Rome, in 1699, the word II, book, is derived, the
an ancient book entirely composed  word tablet, or some kindred word
of lead. It was about four inches long  will better express the sense of the
and three inches wide: and not only  original than book-and I have, therewere the two pieces that formed the  fore used it in the translation.  It
cover, and the leaves, six in number, may be interesting, however, to see
of lead, but also the stick inserted  a specimen of the mode of writing
through the rings to hold the leaves  on papyrus, and accordingly I insert
together, as well as the hinges and  one in this place
nails. It contained Egyptian Gnostic




66                                 5JOB.
printed in a book!                     with an iron pen and lead in the
24 That  they  were  graven  rock for ever 
24. That they weregraven. Cutin,  The instrument formerly used  for
or sculptured-as is done on stones.  writing or engraving was a small,
That they  might become  thus  a  sharp-pointed piece of iron or steel,
permanent record. If With an iron that was employed to mark on lead
pen.  A  stylus, or an  engraving  or stone-somewhat in the form  of
tool —for so the word (..) mieans.  small graving  tools  now.  When
or cupt red-as isdn  o   tne.witn              renravn   wsa  ml




CHAPTER XIX.o                               26
the writing was on wax, the instru-  following  cut  from  Montfaucon's
mernt was made with a flat head, that Paleographia Graeca, will illustrate
it could be obliterated by pressing it the ancient use of the stylus.
on or passing it over the wax.  The
GR;UP ILLUTSTRATIN — TIE USE OF THE STYLUS.
The reason why Job mentions the  should be made on plates of leadiron pen  here is, that he wished a  though such plates were early used,
permanent record. He did not desire  but perhaps not until after the time'
one made with paint or chalk, but of Job.  ~[ Inthe rock.  It was cornone which would convey his senti- mon, at an early period, to make inments down to future times. IT qnd  scriptions on the smooth surface of a
lead.  That is, either engraved on  rock.  Perhaps the first that were
lead, or more probably with lead.  It made were on stones, which were
was customary to cut the letters deep  placed as way-marks, or monuments
in stone, and then to fill them  up  over the dead-as we now make such
with lead, so that the record became  inscriptions on grave-stones.  Then
more permanent.  This I take  to  it became common to record any mebe the meaning here.  The Hebrew   morable transaction —as a battle-on
will scarcely allow of the supposition  stones or rocks; and perhaps, also,
that Job  meant that the records  sententious and apothegmatical re




268                               3JOB,
marks were recorded int this manner,  that they existed in the time of Job,
to admonish travellers, or to transmit  or such as indicate great antiquity.
them to posterity. Numerousinscrip-  Happily we are at no loss for such
tions of this kind are found by travel-  inscriptions on rocks in the country
lers in the East, on tombs, and on  where Joblived.  The followingcut,
rocks in the desert.  All that can be  from Laborde, exhibits a view of the
appropriate here is a notice of such  engravings on the rocks in the Wady
early inscriptions of that kind in  Mokatta.
Arabia, as would render it probable
I! K`"
-t                -'N'                                             /1;,




CHAPTER XIXo                              26,
The Wady  Mokalta, the cliffs of paces only, for at least tile distance
which bear these inscriptions, is a val-  of two hours and a half. Burckhardt,
ley entering Wady Sheikh, and bor-  in his travels from  Akaba to Cairo,
dering the upper regions of the Sinai by Mount Sinai? observed many inmountains. It extends for about three  scriptions on the rocks, part of which
hours' march, and in most places  he has copied. See his travels in
its rocks present abrupt cliffs,twenty  Syria, Lond. Ed. pp. 506, 581, 582,
or thirty feet high. From these cliffs 606, 613, 614.  The following, found
large masses have separated, and lie  on the stones in the Wady Alcyat,
at the bottom  of the valley. The  will give an idea of the appearance
cliffs and rocks are thickly covered  ofthose inscriptions. They are copied
with inscriptions, which  are con-  from Burckhardt's Travels in Syria.
tinued at intervals of a few hundred  pp. 613, 614.
1. Upon a flat stone, in the upper extremity of the Wady.
2. Upon a small block lower down:
3. Upon a small rock still lower down:
See other specimens in Burckhardt, great many inscriptions in an ancient
Ibid. Pococke, who also visited the  character; many of them  I copied,
regions of Mount Sinai in 1777, has  and observed that most of them were
given a descliption of the inscriptions  not cut, but stained, making the grawhich he saw on the rocks at Mount nite of a lighter color, and where the
Sinai. Vol. i. 148, he says,'" There  stone had scaled, I could see the stain
are on many of the rocks, both near  had sunk into the stone."  Numnethese mountains and in the road, a  rous specimens of these inscriptions




2790                             I<JOB
25 For I know  that my Re- stand at the latter day upon the
deemer liveth, and that he shall earth:
may be seen in Pococcke. Vol. i., p. with the Estrangelo and the Cufic.
148. These inscriptions were also  They are written from right to left.
observed by Robinson and Smith, The contents of the inscriptions, so
and are described by them in Biblical far as examined, consist orfly  of
Researches, vol. i., 108, 118, 119, proper names, preceded by a word
123, 11, 167. They are first men- which is usually,  peace, though
tioned by Cosmas, about A. D. 535.
He supposed them to be the work  occasionally some other word is used.
of the *ancient Hebrews, and says In one or two instances the name is
that certain  Jews, who  had read  followed by a sentence which has
them, explained  them  to him  as not yet been deciphered. The names
noting "; the journey of such an one, are those common in Arabic. It is a
out of such a tribe, in such a yearemarkable fact that not one Jewish
and month."  They have also been  or Christian name has been found.
noticed by many early travellers, as'The question, as to the writers of
Neitzschitz, p. 149; MonconDs, i. p. these inscriptions, receives very little
245; and also by Niebuhr in his  ight from their contents. A word
Reisebeschr. i. p. 250. The copies at tie end of some of them, may be
of themn given by Pococke and Nie- so read as to affirm that they were
buhr are said to be very imperfect; pilgrims and this opinion Professor
those by Seetzen  are better  and  Beer adopts; but this is not certain.
those made by Burckhardt are toler- That the writers were Christians,
ably accurate. Rob. Bib. Research. seems apparent from  many of the
i. 553. A large number of them have  crosses connected with the inscrip
been copied and published by Mr. tions.  The age, also, of the inGrey, in the Transactons of the  scriptions, receives no  light from
Royal Society of Literature, vol. iii. their contents, as no date has yet
pt. 1, Lond. 1832; consisting of one been read. Beer supposes that the
hullidred  and sevent1y-seven in the  greater part of them could not have
bundlnown character, nine in Greek, been written earlier than the fourth
and  one in Latin. TDhese inscrip-  century.  Little light, therefore, is
tions, which  so  long excited the   cast upon the question who wrote
curiosity oTr ravellers, have been re- them; what was their design; in
cently deciphered (in the year 1839) what age they were written, or who
by Professor Beer, of the University  were the pilgrims who wrote them.
of Leipzig. He had turned his at- See Rob. Bib. Research. i. 552-556.
That there were such records in the
tention to then in the year 1833, but That thee were such records in the
without success. In tile year 1839  time of Job, is probable.
his attention was again  turned to   25. For I know that my Redeemer
them, and after several months of liveth. There are few passages in
the most persevering application, he  the Bible which have excited more atsucceeded in making out the alpha- tention than this, or in respect to
bet, and was enabled to read all the  which the opinions of expositors have
inscriptions which have been copied, been more divided. The importance
with  a good  degree of accuracy. of' the passage (vs. 25-27) has conAccording to the results of this ex- tributed much to the anxiety to unamilation, the characters of the Si- derstand its meaning-since, if it renaitic inscriptions belong to a dis- fers to the Messiah, it is one of the
tinct and independent alphabet. Some  most valuable of all the testimonials
of the letters are wholly peculiar; now remaining of the early faith on
the others have more or less affinity  that subject.  The importance of the
with the Palmyrene, and particularly  passage will justify a somewhat more




CHAPTER XIX.                              271
extended examination of its meaning  words and phrases, will be given in
than it is customary to give in a cornm-  the exposition. ~T I know. I am cermentary of a single passage of Scrip-  tain. On that point Job desires to
tore; and I shall (1) give the views  express the utmost confidence.  His
entertained of it by the translators of friends might accuse him of hypothe ancient and some of the modern  crisy-they might charge him  with
versions; (2) investigate the meaning  want of piety, and he might not be
of the words and phrases which oc- able to refute all that they said; but
cur in it; and (3) state the arguments, in the position referred to here he
iro and con, fir its supposed reference  would remain fixed, and with this
to the Messiah. The Vulgate ren- firm  confidence he would support
ders it, " For I know that my Re-  his soul. It was this which he wished
deemer-Redernptor meus-lives, and  to have recorded in the eternal rocks,
that in the last day I shall rise from I that the record might go down to futhe earth; and again, I shall be en-  ture times. If after ages should be
veloped —circumdabor —with my skin, made acquainted with his name and
and  in my flesh shall I see my  his sufferings-if they should hear of
God. Whom I myself shall see, and  the charges brought against him. and
my eyes shall behold, and not ano-  of the accusations of impiety which
ther-this, my hope, is laid up in my  had been so harshly and unfeelingly
bosom." The LXX translate it, " For urged, he wished that this testimony
I know that he is Eternal who is  might be recorded, to show that he
about to deliver me-o  zd;,sv ts   i had unwavering confidence in God.;e.s,,'l —to raise again upon earth this  He wished this eternal record to be
skin of mine, which draws up these  made, to show that he was not a rethings-,O &vcv.rtdra.Tr raccTr —[the  jecter of truth; that he was not an
meaning of which, I believe, no one  enemy of God; that he had a firm
has ever been able to divine.]  For  confidence that God would yet come
from the Lord these things have hap-  forth to vindicate him, and would
pened to me of which I alone am  stand up as his friend. It was a tesconscious, which my eye has seen, timony worthy of being held in everand not another, and which have all  lasting remembrance, and one which
been  done to me in  my bosom."  has had, andwill have, a permanency
Tlhompson's trans. in part.  The  much greater than he anticipated.
Syriac is in the main a simple and  ~ That nzy Redeemer.  This imporcorrect rendering of the  Hebrew.  tant word has been variously translata,  ed. Rosenmaller and Schultens ren" I know that m) Redeemrler(, op)  der it, vindicemr; Dr. Good, Redeemer;
riveth, and in  the  consummation  Noyes and Wemyss, vindicator; Her)IQ.~..)  he will he revealed upon  der, avenges, Luther,  Elloses-Acder, avenger, Luther, Erl6ser-Rcdeemer; Chaldee and  Syriac, Rethe earth, and after my skin I shall  deemer.  The Hebrew word,    -
bless myself in these things, and after   r  Th,
my flesh. If my eyes shall see God, gool, is from i1 —gaddal, to redeem,
I shall see light."  The Chaldee ac-  to ransom. It is applied to the records with our version, except in one  demption of a farm sold, by paying
phrase. " And afterwards my skin  back the price, Lev. xxv. 25; Ruth
shall be inflated, ('YOU: htR1  )-  iv. 4,6; to any thing consecrated to
then in my flesh shall I see God."  It   od that is redeemed by paying its
will be seen that some perplexity  value, Lev. xxvii. 13, and to a slave
will beiseen4that some                              8, 
was felt by the authors of the ancient  hat is ransomed, Lev xxv 4S 49.
versions in regard to the passage.  The word S'. —,goel, is applied to
Much more has been felt by cxposi-  one who redeems a field, Lev. xxv.
tors. Some notices of the views of 26; and is often applied to God, who
the moderts, in regard to particular  had redeemed his people from bond



272                              JOB.
age, Ex. vI. 6, Isa. xliii. 1. See  guilty of v ilfil murder.  To guard
Notes on Isa. xliii. 1; and on the gen-  against this, in the unsettled state of
eral meaning of the word, see Notes  jurisprudence, Moses appointed cities
on Job iii. 5   Among the Hebrews, of refuge, where  the  man-slayer
tlle ~It-g0oel occulpied an impor-  might flee until he could have a fait
tant  place, as a blood avenger, or a  opportunity of trial.  It was impossible to put an end at once to the
vindicator of violated rights.  See  sile to put an end at once to the
Numb. xxxv. 12, 19, 21, 24, 25, 27, oiceofte goel.  Tie kinsman,the
Dent. xix. 6-12, R1utl iv2 }6 82 Josh.  near relative, would feel himselfcallI. t,h Xr XY    ed on to pursue thie mnurderer;  but
xx. 3. The word,.t. —goel, is ren. the man-slayer might flee into a sadered kinssman, Ruth iv. 1, 3, 6, 8;  cred city, and remain until he had a
near kinsman, Ruth iii. 9, 12; aven-  fair trial.  See Num. xxxv. Deut.
ger, Num. xxxv. 12, Josh. xx. 3; Re-  xix. 6, 7.  It was a humane arrangedeemer, Job xix. 25, Ps xix. 14, Isa.  ment to appoint cities of refuge,
xlvii. 4, lxiii. 16, xliv. 24, xlviii. 17,  where the man who had slain another
liv. 8, xli. 14, xlix. 26, Ix. 16; kin,  might be secure until he had an opporLev. xxv. 25, et al.  AMoses found  tunityoftrial!-an arrangement which
the office of the gool, or avenger, al-  eminently showed  the wisdom  of
ready instituted,(seeMichaelis's Coml-  Moses.  On the rights and duties of
mentary on laws of Moses, ~ cxxxvi.)  the got'l, the reader may consul Miand lie adopted it into his code of chaelis's Coin. on the laws of Moses,
laws.  It would seem, therefore, not art. 136, 137. His essential office was
improbable that it prevailed in the  that of a vindicator —one who took
adjacent countries in the time of Job,  up the cause of a friend, whether that
or that there may have been a refer-  firiend was murdered, or was oppressence to this office in the place before  ed, or was wronged in any way.
us.  The goel is first introduced in  Usually, perhaps always, this perthe laws of Moses, as having a right  tained to the nearest male kin,and was
to redeem  a mortgaged field, Lev. instituted for the aid of the defencexyv.25, 26; and then as having a right,  less and the wronged. In times long
as kinsman, to the restoration of any  subsequent, a somewhat similar feelthing which  had beenainiquitously  ing gave rise to the institution of
acquired, Num. v. 8.  Then lie is  chivalry, and the voluntary defence
often referred to in the writings of of the innocent and oppressed.  It
Moses as the blood-avenger, or the  cannot now  be determined whether
kinsman of one who was slain, who  Job in this passage has reference to
would have a right to pursue the  the office of the goel, as it was aftermurderer, and to take vengeance on  wards understood, or whether it exhim, and whose duty it would be to  isted in his time.  It seems probable
do it.  This right of a near relative  that the office would exist at the
to pursue a murderer, and to take  earliest periods of the world, and that
vengeance, seems to have been one  in the rudest stages of society the
that was early conceded every where.  nearest of kin would feel himselfcallIt was so understood among the Ame-  ed on to vindicate the wrong done to
rican Indians, and probably prevails  one of the feebler members of his
in all countries before there are set-  family.  The word properly denotes,
tied laws for the trial and punishment  therefore, either vindicator, or reof the guilty.  It was a right, how-  deemer; and so far as the term is conever, which was liable to great abuse. cerned, it may refer either to God, as
Passion would take the place of rea-  an avenger of the innocent, or to the
son, the innocent would be suspected, future Redeemer-the Messiah. The
and the man who had slain another  meaning of this word would he met,
in self-defence was as likely to be  should it be understood as refilrring
pursued an'! slain as lie who hiad been  to God, coming forth in a public man



CHAPTER XIX.                                273
ner to vindicate the cause of Job  Ps. xlviii. 14, to a day-to future
against all the charges and accusations  times- -(.i:e ti"), Prov. xxxi. 25,
of his professed fiiends; or to God, Isa. xxx. 8. All that this word newho would appear as his vindicator  cessarily expresses here is, that at
at the  resurrection; or to the future  some future period this would occur.
Messiah-the Redeemer of the body  It does not determine wh/en it would
and the soul. No argument in fa- be. The language would apply to
vor of either of these interpretations  any future time, and might refer to
can be derived from  the use of the  the coming of the Redeemer, to the
word. I Liveth. Is alive —rnl Sept. resurrection, or to some subsequent
immortal-c'timva'se. He seems now to  period in the life of Job.  The meanhave forsaken me as if he were dead, ing is, that however long he was to
but my faith is unwavering in him as  suffer, however protracted his caa living vindicator.  A  similar ex-  lamities were, and were likely to be,
pression occurs in ch. xvi. 19, "My  he had the utmost confidence that
witness is in heaven, and my record  God would at length, or at some fuis on high."  It is a declaration of ture time, come forth to vindicate him.
entire confidence in God, and will  The phrase, 1" the latter day," has
beautifully convey the emotions of now  acquired a kind  of technical
the sincere believer in all ages.  He  meaning, by which we naturally remay be afflicted with disease, or the  fer it to the day of judgment.  But
loss of property, or be forsaken by  there is no evidence that it has any
his fiiends, or persecuted by his foes, such reference here.  On the general
but if he can look up to heaven and  meaning of phrases of this kind, howsay, "I know  that my Redeemer  ever, the reader may consult my
lives," he will have peace. ~ JAnd  Notes on Isaiah, chl. ii. 2. IT Upon the
that he shall stand.  He will stand  earth. Heb.  -'~5-upon the dust.
up, as one does who undertakes the  Why the word dust is used, instead
cause of another.  Jerome has ren-  of (27.X.) earth, is unknown.  It may
dered this as though it referred to  be because the word dust is emphatic,
Job,' And in the last day I shall rise  as being contrasted with heaven, the
from the earth"-de terra surrecturus  residence of the Deity..Joyes. What
sum-as if it referred to the resurrec-  kind of an appearance God would
tion of the body.  But this not in ac. assume when he should thus come
cordance with the Hebrew, (MAl')-   forth, or how he would manifest him4"he shall stand."  There is clearly  selfas the vindicator and Redeemer of
no necessar) reference in this word  Job, he does not intimate, and con
to  the  resurrection.   The  simple  jecture would be useless. The words
meaning is,' he shall appear, or ma-  do not necessaril  imply any visible
nifest himself, as the vindicator of my  manifestation-thoagh such a manicause.' T  t the latter day. The word  festation would not be forbidden by
" day  here is supplied by the trans-  the fair construction of the passage.
lators. The Hebrew is,   -,n t-:and  I say, they do not necessarily imply
-:T H i  -:  it.  See Psalms xii. 5, " For the sighafter, afterivards, hereafter, at length. iig of the needy, now  will I arise
The word literally means, hinder,       eb. stan)   s
(Heb. stand up —W'1p1,) saith  the
hinder part-opposite  to foremost,
former. It is applied to the Mediter-  Lord."  Ps. xliv. 26,' Arise (Heb
ranean sea, as being behind when the  Mr'lD-stand up) for our help."
eye of the geographer was supposed  Whether this refers to any visible ma.
to be turned to the East; (see Notes  nifestation in behalf of Job is to he
on ch. xviii. 20;) then it means after, i determined in other modes than by
later, applied to a generation or age. the mere meaning of this word.




274                                JOB.
26 And'though after my skin  worms destroy this body, yet in
1 or, after IshaUl arwake, thozugh this body be my flesh " shall I see b God:
destroyed, yet out of mJflesh shall I see God.  a I Co. 15. 53.    b 1 Jno. 3. 2.
26. And though.  Marg. Or, after  where the verb is used impersonally,
I shall awake, though this body be de-  meaning that it would be destroyed.
stroyed, yet out of my fle  sh shall I see  The agpent by which this would be
God.  This verse has given not less  done is not specified.  The word
perplexity than the preceding. Noyes  rendered' destroy' ( m from tj,
renders it,                            means to cut, to strike, to cut down
And though with this skin this body be wasted  (comp. Notes on ch. i. 5, for thegenaw-ay,                            (comp. Notes on ch. i. 5, for the genYet in my flesh shall-I see God.       oral meaning of the word), and here
Dr. Good renders it,                   means to destroy; that is, that the
work of destruction might go on unAnd, after the DISEASE hath destroyed my   l            o
skin,                            til the frame should be wholly wasted
That in my flesh I shall see God.      away.  It is not quite certain that
Rosenmfller explains it, "'And when  the word here would  convey the
after my skin (scil. is consumed and  idea that he expected to die.  It may
destroyed) they consume (scil. those  mean that he would become entirely
corroding, or consuming, i. e. it is  emaciated, and all his flesh be gone.
corroded, or broken into fragments)  There is nothing, however, in the
this, that is, this structure of my  word to show that he did not expect
bones-my body (which he does not to die-and perhaps that would be
mention, because it was so wasted  the most obvious and proper interaway that it did not deserve to be  pretation.  ~[ lThis body.  The word
called a body)-yet without my flesh  body is also supplied by the transla-with  my whole body consumed,  tors.  The Hebrew is simply nT_shall I see God."  He translates it,  this.  Perhaps he pointed to his body
Et quum post cutem meam hoe fuerit con- -for there can be no doubt that his
sumptum,                          body or flesh is intended.  RosenTamen absque carne mea videbo Deum.
mailler supposes that he did not menThe Hebrew  is literally,'and after  tin  it beuppose     i t was so  emaciated
tion it, because it was so emaciated
my  skin.'  Gesenius  translates  it,  that it did not deserve to he called a
"' After they shaIl have destroyed my  body.  IT Yet in  my flesh.  Heb.
skin, this shall happen-that 1 will
see God."  Herder renders it.            From  my fesh" —,. Herder
Though they tear and devour this my skin,    rendes this, s  In my livin  bo
Yet in my living body shall I see God.  Rosenmlller, absque  curse meaThe fair and  obvious  meaning, I  "' without my flesh;" and explains
think, is that which is conveyed by  it as meaning,' my whole body beour translation.  Disease had attack-  in, consumed, I shall see God.' The
ed his skin.  It was covered with  literal meaning  is,'from, or out
ulcers,  and  was fast  consuming.  of, my flesh shall I see God.' It
Comp. ch. ii. 8, vii. 5.  This process  does not mean ion his flesh, which
of corruption  and  decay  he  had  would have been expressed by the
reason to expect would go on until  preposition — but there is the notion
all would be consumed.  But if it  thatfiromn orout of his flesh li he would
did, he would hold fast his confidence  see him; that is, clearly, as Rosen.
in God.  He would believe that he  muller has expressed it, though my
would come forth as his vindicator,  body be consumed, and I have no
and he would still put his trust in  flesh/, I shall see him. Disease might
him.'T Worins.  This word is sup-  carry its fearful ravages through all
plied by our translators.  There is  his frame, until it utterly wasted
not a semblance of it in the origi-  away, yet he had confidence that he
nal. That is, simply,'they destroy;'  would see his Vindicator and Re.




CHAPTER XIXo                               275
27 Whom  I shall see for my-  and not 1 another; though 2 my
self, and mine eyes shall behold,  reins be consumed 3.within me.
1 a. stranger.   2 or, my reins within me are
consumed with earnest desire for that day.        3 in my bosom.
deemer on the earth.  It cannot be  be permitted to see him.  Hie would
proved that this refers to the resur-  have the satisfaction of seeing God
rection of that body, and indeed the  himself, and of hearing the sentence
natural interpretation is against it.  in his favor.  That expectation he
It is, rather, that though without a  deemed worthy of a permanent rebody, or though his body should all  cord, and wished it transmitted  to
waste away, he would see God as  future times, that in his darkest days
his vindicator. He would not always  and severest trials-when God overbe left overwhelmed in this manner  whelmed him, and man forsook him,
with calamities and reproaches.  He  he still firmly maintained hiis confi
would  be permitted  to  see  God  dence in God, and his belief that he
coming forth as his Goel or Avenger,  would come forth to vindicate his
and manifesting himself as his friend.  cause.  ~ Though my reins.  The
Calmly., therefore, he would' bear  margin renders this, "my reins within
these reproaches and trials, and see  mne tere consunted with earnest dehis frame waste away, for it would  sire for that day."  Noyes translates
not always be so-God would yet  it, i' For this my soul panteth within
undertake and vindicate his cause.  me."  Herder,
IT Shall I see God.  Hle would be
permitted to behold him as his fiiend    Mine eyes shall behold him, as minie,
and avenger.  What was the nature        For whom my heart so long fainted.
of the vision which he anticipated, it  So Wemyss, " My reins faint with
is not possible to determine with cer-  desire of his arrival."  Jerome rentainty. If he expected that God would  ders it (VulZate), reposita est hatc
appear in some remarkable manner to  spes 7nea in sinu meo-"' this, 1liy
judge the world, and to vindicate the   ope, is laid  up in  my bosomn."
cause of the oppTessed; or that he  The LXX, " All which things have
would come forth in a special manner  been done - orrsrs'TO    - in my
to vindicate his cause; or if he looked  bosom," but what they understood
to a general resurrection, and to the  by this it i  difficut  to say   The
trial on that day, the lanzuag:e would
apply to either of these events.      word rendered reins (or in
27. Wl'hom I shall see for myself. It  the plural mSL'- -in which form only
will not come to me by mere report.  itis found), imeans properly the reins,
I shall not merely hear of the deci-  or the kidneys (Job xvi. 13), and
sion of God in my favor, but I shall  then comes to  denote the inward
mnyself behold him  He will at length  parts, and then the seat of the desires
comne forth, and I shall be permitted  and affections, because in strong emoto see him, and shall have the delight-  tions the inward parts are affected.
ful assurance that he settles this con-  WTe speak of the heart as the seat of
troversy in my favor, and declares  the affections, but with no more prothat I am  his friend.  Job teas thus  priety than the Hebrews did of the
permitted to see God (ch. xlii. 5),  upper viscera in general, or of the
and hear his voice in his favor.  He  reins.  In the Scriptures the heart
spake to him  from  the whirlwind  and the reins are united as the seat
(ch. xxxviii. 1), and pronounced the  of the affections.  Thus, Jer. xi. 20,
sentence in his favor which he had  God "' trietli the reins and the heart."
desired.  IT./nd not another. Marg. Jer. xvii. 10, xx. 12. Ps. vii. 10.  I
a strang'er.  So in the Hebrew. The  see no reason why the word here
meaning is, that his owin eyes would  may not be used to denote the viscera




276                              JOB.
in general, and that the idea may be, summary of the arguments by which
that he felt that his disease was in- these opinions would be defended. 1
vading the seat of life, and his body, have not found many arguments statin all its parts, was wasting away. ed for the former opinion, though the
Our word vitals, perhaps, expresses  belief is held by many, but they would
the idea.  I~ Be consumed.  Gesenius  be probably such as the following -
renders  this, " Pine  away."   So    I. Arguments which  would  be
Noyes, VWemyss, and some others. adduced to show that the passage reBut the proper meaning of the word  fers to the Messiah and to the future
ts, to consume, to be wasted, to be  resurrection of the dead.  (1.) Thle
Jestroyed. The word (Qi3) strictly  language which is used is such as
means to finish, complete, render en- would appropriately describe  such
tire; and thence has the notion of events.  This is undoubted, though
completion or finishing-whether by  more so in our translation than in the
making a thing perfect, or by destroy- original; but the oiginal would aping it. It is used with reference to  propriately express such an expectathe eyes that.fail or waste away with  tion.  (2.) The impression which ii
weeping, Lam. ii. 11, or to the spirit would make on the mass of readers,
or heart as fainting with grief and  and particularly those of plain, sober
sorrow. Ps. lxxxiv. 3, cxliii. 7, lxix. sense, who had no theory to defend.
4. It is used often in the sense of It is probably a fact, that the great
destroying. Jer. xvi. 4. Ezra v. 13. body of the readers of the Bible supPs. xxxix. II. Isa. xxvii. 10, xlix. pose that it has such a reference.  It
4. Gen. xli. 30. Jer. xiv. 12, et sope  is usually a very strong presumptive
al.  This, I think, is the meaning  proof of the correctness of an interhere.  Job affirms that his whole  pretation of Scripture when this can
frame, external and internal, was  be alleged in its favor, though it is
wasting away, yet he had confidence  not an infallible guide.  (3.) The
that he would see God.  IF Within  probability that some knowledge of
me.  Marg. in my bosom.  So the  the Messiah would prevail in Arabia
Hebrew.  Thie word bosom is here  in the time of Job. This must be adused as we use the word chest-and  mitted, though it cannot be certainly
is not improperly rendered' within  demonstrated.  Comp. Num. xxiv.
me.' In view  of this exposition of 17. The amount of this is, that it
the words, I would  translate the  could not be regarded as so improbawhole passage as follows:            ble that any such knowledge would
For I know that my Avenger liveth,   prevail as to demonstrate certainly
And that hereafter hie shall stand upon the  that this could not be referred to the
earth;                          Messiah.  (4.) The probability that
And though after my skin this [flesh] shall be there would be found in this book
destroyed,
Yet even without my flesh shall I see God:   some allusion to the Redeerer-the
Whom I shall see for myself,         great hope of the ancient saints, and
And mine eyes shall behold, and not another, the burden of the Old Testament.
Though my vitals are wasting away within me.
But this is not conclusive, or very
It has already been observed, that weighty, for there are several of the
very various views have been enter-  books of the Old Testament which
tained of this important passage of contain no distinct allusion to him.
Scripture.  The great question has  (5.) The pertinency of such a view to
been, whether it refers to the Mes- the case, and its adaptedness to give to
siah, and to the resurrection of the  Job the kind of consolation which he
dead, or to an expectation which Job  needed.  There can be no doubt oft
had that God would come forth as his  the truth of this; but the question is,
vindicator in some such way as he is not what would have imparted consodeclared afterwards to have done. It lation, but what knowledge he actumay be proper, therefore, to give a ally had.  There are many of the




CHAPTER XIX.                             277
doctrines of the Christian religion  which is now used technically to de.
which would have been eminently  notethe Messiah, is employed, though
fitted to give comfort in such circum- the original may, and commonly do.;,
stances to a man in affliction, which  have a much more general significait would be exceedingly unreasonable  tion; and hence, the phrase 1" at the
to expect to find in thei book of Job, latter day," also a technical phrase,
and which it is certain were wholly  occurs, though the original means no
unknown to him  and  his friends. minre than afterwards, or after this,
(6.) Tile importance which he himself and hence, they have employed the
attached to his declaration, and the  phrase "in my flesh," though the
solemnity of the manner in which he  original means no more than' though
introduced it. His profession of faith  my flesh be all wasted away.' The
on the subject he wished to have  following I believe to express fairly
engraved in the eternal rocks. He  the meaning of the Hebrew;'I know
wished it transmitted to future times. that my deliverer, or avenger, lives,
He wished a permanent record to be  and that he will yet appear in some
made, that succeeding ages might public manner on the  earth; and
read it, and see the ground of his con. though after the destruction of my
fidence and his hope. This, to my  skin,the processofcorruption shallgo
mind, is the strongest argument which  on till all my flesh shall be destroyed,
has occurred in favor of the opinion  yet when my flesh is entirely wasted
that the passage refers to the Re   away, I shall see God; I shall'have
de6mer and to  the  resurrection. the happiness of seeing him for myThese are  all the considerations  self, and beholding him with my own
which have occurred to me, or which  eyes, even though my very vitals shall
I have found stated, which would go  be consumed.  He will come and
to sustain the position that the pas-  vindicate me and my cause. I have
sage referred  to the resurrection. such confidence in his justice, that I
Some of them have weight; but the  do not doubt that he will yet show
prevailing opinion, that the passage  himself to be the friend of him who
has such a reference, will be found to  puts his trust in him.'
be sustained, probably, more by the    (2.) It is inconsistent with the arfeelings of piety than by solid argu- gument, and the whole scope and
ment and sound exegesis. It is fa- connection of the  book, to supvored, doubtless, by our common ver- pose that this refers to the Messiah
sion, and there can be no doubt that and to the resurrection of the body
the translators supposed that it had  after death. The book of Job  is
such a reference.                   strictly an argument-a train of clear,
II. On the other hand, weighty  consecutive reasoning. It discusses
considerations are urged to show that a great inquiry about the doctrines of
the passage does riot refer tothe Mes-  divine Providence  and the divine
siah, and to the resurrection of the  dealings with men. The three friends
dead. They are such as the follow-  of Job maintained that God deals with
ing:                                men strictly according to their char(1.) The language, fairly interpret-  acter in this life-that eminent wicked and translated, does not necessa-  edness is attended with eminent sufri!y imply this. It is admitted that fering; andthat when menexperience
our translators had this belief, and  any great calamity, it is proof of emiwithout doing intentional or actual nent wickedness.  All this  they
violence to the passage, or designing  meant to apply to Job, and all this
to make a forced translation, they  Job denied. Yet he was perplexed
have allowed their feelings to give a  and confounded. He did not know
complexion to their language which  what to do with thefacts in the case;
the original does not necessarily con- but still he felt embarrassed.  All
vey  Hence, the word "Redeemer,"  that he could say was, that God would
18




278                               JOB.
yet come forth, and show himself to  is inscrutable in his ways-not bebe the friend of those who loved him,  cause the dead will be raised, and the
and that though they suffered now,  inequalities of the present life will be
yet he had confidence that he would  recompensed in a future state.  The
appear for their relief.  Now, had  doctrine of a resurrection —a great
they possessed the knowledge of the I and glorious doctrine, such as, if once
doctrine of the resurrection of the  suggested, could not have escaped
dead, it would have ended the whole  the profound attention ofthesesagesdebate. It would not only have met would have solved the whole diffi.
all the difficulties of Job, but we  culty; and yet, confessedly, it is never
should have found him  perpetually  alluded to by them-never introducrecurring to it-placing it in every  ed-never examined-never admitvariety of form-appealing to it as  ted or rejected-never becomes a
relieving his embarrassments, and a.3  matter of inquiry, and is never redemandingan answerfrom his friends.  ferred to by God himself as settling
But, on the supposition that this re-  the matter —nevwx occurs in the book
fers to the resurrection, it is remark-  in any form, unless it be in this.
able that the passage here stands  This is wholly unaccountable on the
alone.  Job never adverted to it be-  supposition that this refers to the refore, but allowed himself to be great-  surrection.
ly embarrassed for the want of' just    (3.) The interpretation which resuch an argument, and he never re-  fers this to the resurrection of the
fers to it again.  He goes on to argue  dead, is inconsistent with numerous
again as if he believed no such doc-  passages where Job expresses a contrine. He does not ask his friends to  trary belief. Of this nature are the
notice this; he expresses no surprise  following: ch. vii. 9, " As the cloud
that they should pass by in entire  is consumed, and vanisheth away, so
neglect an argument which must have  he that goeth down to the grave shall
been seen to be decisive of the con-  come up no more:" vii. 21, " I shall
troversy. It is equally unaccountable  sleep in the dust-thou shalt seek me
that his friends should not have no-  in the morning, but I shall not be."
ticed it. If the doctrine of the resur-  See ch. x. 21, 22, " I go whence I
rection was true, it settled the case.  shall not return-to the land of darkIt rendered all their arguments worth-  ness, and the shadow of death; a land
less, and would have met the case  of darkness as darkness itself." Ch.
just as we meet similar cases now. It  xiv. throughout, particularly vs. 7, 9,
was incumbent on them to show that  11, 12, " For there is hope of a tree,
there was no evidence of the truth of if it be cut down, that it will sprout
any such doctrine as the resurrection,  again, and that the tender branch
and that this could not be urged to  thereof will not cease.  But man
meet their arguments. Yet they never  dieth, and wasteth away; yea, man
allude to so important and unanswer-  giveth up the ghost, and where is he?
able an argument, and evidently did  As the waters fail from the sea, and
not suppose that Job referred to any  the flood decayeth and drieth up, so
such event. It is equally remarkable  man lieth down and riseth not-till
that neither Elihu nor God himself, the heavens be no more, they shall
in the close of the book, make any  not awake, nor be raised out of their
such allusion, or refer to the doctrine sleep." Ch. xvi. 22,' "When a few
of the resurrection at all, as meeting  years are come, then I shall go the
the difficulties of the case. In the  way whence I shall not return.'
argument with which the Almighty  These passages all imply that when
is represented as closing the book, the he should die, he would not appear
whole thing is resolved into a matter  again on the earth.  This is not such
of sovereignty, and men are required  language as one would use who beto submit because God is great, and  lieved in the resurrection of the dead.




CHAPTER XIX.                               279
It is true, that ln the discourses of   (5.) A  fifth consiJeration is, that
Job, various and sometimes apparent-  on the supposition that it refers to
ly contradictory feelings are express-  the resurrection, it would be inconed.  He was a severe sufferer; and  sistent with the views which prevailunder strong conflicting emotions he  ed in the age when Job is supposed
sometimes expressed himself in a  to have lived. It is wholly in admanner which he at other times re-  vance of that age. It makes little
grets, and gives vent to feelings which, difference in regard to this whether
on mature reflection, he confesses to  we suppose him to have lived in the
have been wrong. But how isitpos-  time of Abraham, Jacob, or Moses,
sible to believe that a man, in his cir-  or even at a later period-such a supcumnstances, would ever deny  the  position would be equally at variance
doctrine of the resurrection if he held  with the revelations which had then
it?  How could he forget it?  How  been given. The clear doctrine of the
could he throw  out a remark that resurrection of the dead, is one of the
seemed to imply a doubt of it? If he  peculiar doctrines of Christianityhad known ofthis, it would have been  one of the last truths of revelation,
a sheet-anchor to his soul in all the  and is one of the glorious truths which
storms of adversity-an unanswera-  seem  to have been reserved for the
ble argument to all that his friends  Redeemer himself to make known to
advanced-a  topic  of consolation  man.  There are, indeed, obscure
which he could never have lost sight traces of it in the Old Testament.
of, much less denied. He would have  Occasionally we meet with a hint on
clung to that hope as the refuge of the subject that was sufficient to exhis soul, and not for one moment cite the hopes of the ancient saints,
would he have denied it, or expressed  and to lead them  to suppose that
a doubt of its truth.               mnore glorious truths were in reserve
(4.) I may urge as a distinct argu-  to be communicated by the Messiah.
ment what has before been hinted at, But those hints occur at distant inthat this is not referred to as a topic  tervals; are obscure in their characof consolation by either of the firiends  ter, and perhaps if all in the Old Tesof Job, by Elihu, or by God himself. tament were collected, they would
Had it been a doctrine of those times, not be sufficient to convey any very
his fi-iends would have understood  intelligible view  of the resurrection
i.t, and it would have reversed  all of the dead. But on the supposition
their theology. Had it been under-  that the passage before us refers to
stood by Elihu, he would have urged  that doctrine, we have here one of the
it as a reason for resignation in afflic-  most clear and full revelations on the
tion.  Had God  designed  that it subject, laid far back in the early
should be known in that age, no more  ages of the world, originating in Arafavorable opportunity could be con-  bia, and entirely in advance of the
ceived for the purpose than at the  prevailing views of the age, and of
end of the arguments in this book.  all that had been communicated by
What a flood of light would it have  the Spirit of inspiration to the generthrown on the design of afflictions! ations then living.  It is admitted,
How effectually would it have re-  indeed, that it was possible for the
buked the arguments of the friends of Holy Spirit to communicate  that
Job! And how clear is it, therefore, truth in its fulness and completeness
that God did not intend that it should  to an Arabian sage; but it is not the
then be revealed to man, but meant wav in which revelation, in other re
that it should be reserved for a more  spects, has been imparted. It has been
advanced state of the world, and par-  done  gradually.  Obscure intima
ticularly that it should be reserved as  tions are given at first-they are inthe grand doctrine of the Christian  creased from time to time-the lighc
revelation.                          becomes clearer, till some prophet




280                              JOB.
discloses the whole truth, and the  not need it-for all the truths respect,
doctrine stands complete before us. ing the Messiah and the resurrection
Such a course we should expect to  which we need, are fully revealed
find in regard to the doctrine of the  elsewhere; and though this is an exresurrection, and such is exactly the  quisitely beautifil passage, and piety
course pursued, unless this passage  would love to retain the belief that it
teaches what was in fact the highest  refers to the resurrection of the dead,
revelation made by the Messiah.      yet truth is to be preferred to indul(6.) All which  the words and  gence of the wishes and desires of
phrases fairly convey, and all which  the heart, however amiable or pious,
the argument demands, is fillly met and the desire to find certain docby the supposition that it refers to  trines in the Bible should yield to
some such event as is recorded in the  what we are constrained to believe
close of the book.  God appeared in  the  Spirit of inspiration  actually
a manner corresponding to the mean-  taught. I confess that I have never
ing of the words here upon  the  been so pained at any conclusion to
earth.  He came as the Vindicator, which I have come in the interpreta-'the Redeemer, the Go'l, of Job. He  tion of the Bible, as in the case bevindicated his cause, rebuked his  fore us. I would like to have found
friends, expressed his approbation of a distinct prophecy of the Messiah
the sentiments of Job, and blessed  in' this ancient and venerable book.
him  again with returning prosperity  I would like to have found the faith
and plenty.  The disease of the pa-  of this eminent saint sustained  by
triarch may have advanced, as he  such a faith in his future advent and
supposed it would.  His flesh may  incarnation. I would like to have
have wasted away, but his confidence  found evidence that this expectation
in God was not misplaced, and he  had become incorporated in the piety
came forth as his vindicator and  of the early nations, and was found
friend. It was a noble expression of in Arabia.  I would like to have
faith on the part of Job; it showed  found traces of the early belief of
that lie had confidence in God, and  the doctrine of the resurrection of the
that in the midst of his trials he truly  dead  sustaining  the  souls of the
relied on him; and it was a sentiment patriarchs then, as it does ours now,
worthy to be engraved in the eternal -in trial.  But I cannot. Yet I can
rock, and to be transmitted to future  regard it as a most beautiful and tritimes.  It was an invaluable lesson  umphant expression of confidence in
to sufferers, showing them that con-  God, and as wholly worthy to be enfidence could, and should be placed  graved, as Job desired it might be, in
in God in the severest trials.  So far  the solid rock for ever, that the passas I can see, all that is fairly implied  ing traveller might see and read it;
in the passage, when properly inter-  or as worthy of that more permanent
preted, is fully met by the events re- record which it has received by being
corded in the close of the  book. "printed IN A BooK" —by an art unSuch an interpretation meets the exi-  known then, and sent down to the
gency of the case, accords with the  end of the world to be read and adstrain of the argument and with the  mired in all generations.
result, and is the most simple and    The opinion which has now been
natural that has  been  proposed.  expressed, it is not necessary to say,
These considerations are so weighty  has been held by a large number of
in my mind that they have conducted  the most distinguished critics. Grotius
me to a conclusion, contrary I con-  says that the Jews never applied it to
fess to what I had  hoped to have  the Messiah and the  resurrection.
reached, that this passage has no re-  The same opinion is held by Grotius
ference to the Messiah and the doc-  himself, by Warburton, Rosenmaller,
trine of the resurrection.  We do  Le Clerc, Patrick, Kennicott, Dalthe,




CHAPTER XIX.                               281
28 But ye should  say, Why           29 Be ye afraid of the sword:
persecute we him?'seeing the  for wrath bringeth  the punish.
root of the matter is found in  ments of the sword, that aye may
me.                                   know there is a judgment.
I or, and what root of matter is found in me.   a Ps. 58. 10, 11.
and Jahn. Calvin seems to be doubt-  means, properly, word or thing-and
ful-sometimes giving it an interpre-  may refer to any thing.  Here it is
tation similar to that suggested above,  used  in one of the two opposite
and then pursuing his remarks as if senses, piety or guilt-as being /he
it referred to the Messiah   Most of thing uinder consideration.  The inthe fathers, and a large portion of terpretation to be adopted must demodern critics, it is to be admitted,  pend on the view taken of the other
suppose that it refers to the Messiah,  words of the sentence.  To me it
and to the future resurrection.       seems that it denotes piety, and that
28. But ye should say.  Noyes ren-  tile idea is, that the root of true piety
ders this,'" Since ye say, i How may  was in him, or that he was not a
we persecute him, and find grounds of hypocrite.  The word root is so comaccusation against him?' " Dr. Good,  mon as to need no explanation.  It
Then shall ye say, " How did we persecute  is used sometimes to denote the bothim?"                           torn, or the lowest part of any thing
When the root of the matter is disclosed in  -as e. g the foot (see cli xiii. 27,
me.                             nmargin), the bottom of the mountains
The Vullgate,'i Wlly now do ye say,  (Job xxviii. 9), or of the sea, Job
let us persecute him, and find ground  xxxvi. 3U, margin.  Here it means
of accutsation-radicm ve-rbi-.against  the foundation, support, or sourcehim?" The LXX, " If you also say,  as the root is of a tree; and the sense,
What shall we say against. him?  and  I suppose, is, that he was not a dead
what ground of taccusation - 9litl   trunk, but hie was like a tree that had
).dvov, —shatl we find in him?" Rosenoit-slalle l we find in him?" Rosen-    a root, and consequently support and
muller renders it, " Wlhen you Say, 1life.  Many critics, however, among
let us persecute him, and see what   vhom  is Gesenius, suppose that it
ground of accusation we can find in  means that the root of the controhim, then fear the sword."   Mlost  versy, that is, the ground of strife,
critics concur in such an interpreta-  was in hir, or th e was the cause
tion as implies that they had sought  of the whole dispute.
a ground of accusation against him,    29. Be ye afraid of the sword.  Of
and that they would have occasion to  the sword of justice, of the wrath of
fear the divine displeasure on ac-  God.  In taking such views, and
count of it. It seems to re, heow-  using such language, you ought to
ever, that our translators have given  dread the vengeance of God, for he
substantially  the fair sense of the  will punish the guilty.  T. Forwrath
Hebrew.  A slight variation would,  britgeth  the punishments  of the
perhaps, better express the idea:' For  sword. Tle word   bringeth' is supyou will yet say, Why did we perse-  plied by the translators, and as it
cute him? The root of the matter                               The idea;seems to me improperly. The idea
was found in him -and since this  is, that wrath or anger, such as they
will be the case, fear now that justice  had manifested, was proper for punwill overtake you for it, for vengeance  ishment; that such malice as they
will not always slumber when  a  had shown was a crime that God
fiiend of God is wronged.' IT Seeing  would not suffer to escape unpunthe root of the matter.  Marg. and  ished.  They had, tlerefore, every
what root of matter is found in me. thing to dread.  Literally it is,' for
The word  rendered  matter (C.t)  wrath the iniquities of tihe sword;'




28 2                                    JOB.
that is, wrath is a crime for the sword..self experienced.   The vindicatcn
~'That ye marcy know  that there is a   of the just is commonly  attended
judg(rment.   That  there  is justice;  with  the punishment of the unjust;
that God  punishes injuries done to  the salvation of the friends of God is
the character, and that he will come   connected with the destruction of his
forth to vindicate his firiends. Proba-  foes.  Job seems to have anticipated
bly Job  anticipated that when God   this in  the case of himself and his
should come forth to vindicate him,  friends; it will certainly occur in the
lie would inflict exemplary punish-  great day  when  the  affairs of this
mnent on them; and that this would   world shall be wound  up in the debe not only by words, but by some   cisions of the  final judgment.  See
heavy judgment, such as he had him-  Matth. xxv,
CHAPTER XX.
ANALYSTI OF THE CHAPTER.
ZOPHAR, the third of the friends of Job, replies. He is not moved to compassion by the tender appeals of Job in the previous chapter, but seems rather provoked and urged on by the
solemn warning with which Job concludedl his discourse, He begins (vs. 1-3) by stating the
reasons whichl induced him to reply at all, the principal of which was, the injurious reproach
and thrleat with which Job had coicluded his speech, and then proceeds with the main topic of
the argument, that calamity must be, and always had bee, the lot of the wicked, vs. 4-29.
He says, that it had been the settled course of events from the beginning of the world that the
triumphing of the wicked would be short, and then proceeds to show this by striking images
andl examples. The point of his remarks is, that it was no matter how high a wicked man was
exalted, he wouldl ie suddenly brought low; no matter what comforts he drew around him,
they would be suddenly stripped away; no matter how much he obtainedl by oppression and
fraud, he would not be permitted to enjoy it; and no matter how  much he endeavored to
conceal his guilt, the heavens would reveal it, and would show his true character to the world.
All this he doubtless intended should be applied to Job, and the application was so obvious to
the circumstances of the case, that it could not fail to be niade. Tlhe speech is remarkable for
severity, and remarkable because it does not notice the solemn profession of confidence in God
which Job had made in the previous chapter, (vs. 25-27,) further than that it is implied all
along in this speech that his belief was, that tile wicked, once cast down, would not be restored.
-lad the solemn profession of Job there referred to the Messiah and the resurrection, it is hardly
conceivable that it should not have been noticed in this reply. It is, indeed, remarkable, on
any supposition, that he did not refer to it, or that even Job did not refer to it again.
T  HEN  answered Zophar the  cause me to answer, and for this
Naamathite, and said,'I make haste.
2  Therefore  do  my  thoughts                        I ny haste is inme.
2.  Therefore.'".   In  view  of  fore my various thoughts follow  on
-what has been just said.  Orpeilhaps  in succession, and the mind is distile  word  means merely  certainly,  tracted."    The  LXX, i' I did not
t? rly.  IT Do my thoughts causeme to  suppose  that thou  wouldst  speak
ansaccr.  This is variously rendered.  against these things, and you do not
The Vulgate renders it, Ideirco cogi-  understand more than I."   How this
tationes  Imeoe  varim  saccedunt sibi,  was ever made forno the Hebrew it is
et mens in diversa rapitur —" There-  impossible  to  say.   On  the  word




CHAPTER XX.'283
3 1 have heard the check of old, since man was placed upon
mny reproach, and the spirit of earth,
my understanding causeth me to        5 That the triumphing of the
answer.                             wicked is short, land the joy of
4 Knowest thou  not this of the hypocrite but for a' mo1 from near.  a Matt. 7. 21.   ment?
thoughts, see Notes on ch. iv. 13. "they were the people, and that
The word denotes thoughts which  wisdom would die with them." The
divide and distract the mind; not Hebrew literally is, I the correction
calm  and collected reflections, but of my shame' ('~5.'~l'),    that is,
those which disturb, disconcert, and  the castigation orrebuke which tends
trouble. He acknowledgesthatitwas  to cover me with ignominy. Ther
not calm  reflection which induced  sense is,'you have accused me of
him to reply, but the agitating emno-  that which is ignominious and shametions produced by the speech of Job. ful, and under the impetuous feelings
The word rendered' cause me to an-  caused by such a charge, I cannot reswer' ('.t1'Zt)  means'cause me  frain from replying.' ~ JInd the spirit
to return'-and Jerome understood it of my understanding. Meaniig, peras meaning that his thoughts returned  haps,'the emotion of his mind.'
upon him in quick and troublesome The word mind or soul would better
succession, and says in his Commen-  express the idea than the word undertary on Job, that the meaning is, " I  standing; and the word spirit here
am troubled and agitated because you seems to be used in the sense of
say that you sustain these evils from violent or agitating emotions —per
God without cause, when nothing  Ihaps in allusion to the primary signievil ought to be suspected of God."  fication of the word (rn'1) wind.
~[ lnd for this I make haste. Marg.    4. Knowest thou not this of old.
m.yhaste is in me. The meaning is, That is, dost thou not know that this' the impetuosity of my feelings urges  has always happened from the beginme on. I reply on account of the  ning of the world, or that this is the
agitation of my soul, which will ad- invariable course of events. His purmit of no delay.' His heart was full, pose is to show that it was the settled
and he hastened to give vent to his  arrangement of Providence that the
feelings in impassioned and earnest wicked would be overtaken with siglanguage.                           nal calamity. It was so settled that
3. I have heard the check of my re-  Job ought not to be surprised that it
proach. I have heard your violent had occurred in his case. Zophar
and  severe  language  reproaching  goes on to show that though a wicked
us. Probably he refers to what Job  man might rise high in honor, and
had said in the close of his speech  obtain great wealth, yet that the fall
(ch. xix. 29), that they had occasion  would certainly come, and lie would
to dread the wrath of God, aiid that sink to a depth of degradation corres.
they might anticipate heavy judg- ponding to the former prosperity.
ments as the result of their opinions.  1T Since man was placed upon earth.
Or it may be, as Schultens supposes,  Since the creation; that is, it has althat he refers to what Job said in ch. ways been so.
xix. 2, and the rebuke that he had ad-    5. That the triumphing. The word
ministered there. Or possibly, and'triumphing' here (,?.) means shoutstill more probably, I think, he may  ing, rejoicing-such a shouting as
refer to what Job had said in reply to  men make after a victory, or such as
the former speech of Zophar (ch. xii. occurred at the close of harvesting.
2), where he tauntingly says that Here it means that the occasion which




284                             JOB
6 Though  a his  excellency  mount up to the heavens, and
a Is. 14. 13, 14   1 cloud.    his head reach unto the' clouds;
the wicked had for rejoicing would  short. There is no genuine religion
be brief.' It would be but for a mo- to sustain it, and it soon dies away.
ment, and he then would be over-  It may be at first very elevated, just
whelmed with calamity or cut off by  as the joy of the man who supposed
death. 11 Short. Marg. as in Heb.  that he was pardoned would fill him
from near. That is, it would be soon  with exultation. But in the case of
over. IT tnd thejoyof the hypocrite  the hypocrite it soon dies away. He
but for a moment?  This probably  has no true love to God; he has
means, as used by Zophar, that the  never been truly reconciled to him;
happiness of a hypocrite would be  he has no real faith in Christ; he
brief- referring to the  happiness  has no sincere love of prayer, of the
arising from the possession of health, Bible, or of Christians; and soon the
life, property, friends, reputation. temporary excitement dies away, and
Soon God would take away all these, he lives without comfort or peace.
and leave him to sorrow. This, he  He may be a professor of religion,
said, was the regular course of events  but with him it is a matter of form,
as they had been observed from the  and he has neither love nor zeal in
earliest times.  But the language  the cause of his professed Master.
conveys most important truths in re-  Motives of pride, or the desire cf a
ference to the spiritual joys of the  reputation for piety, or some other
hypocrite at all times, though it is  selfish aim, may keep him  in tilhe
not certain that Zophar used it in  church, and he lives to shed blightthis sense. The truths are these. ing on all around him. Or if, under
(1.) There is a kind of joy which a  the illusion, he should be enabled to
hypocrite may have-the counterfeit keep up some emotions of happiness
of that which a true Christian pos- in his bosom, they must soon cease,
sesses. The word hypocrite may be  for to the hypocrite death will soon
used in a large sense to denote the  end it all. How much does it become
man who is a professor of religion, us, therefore, to inquire whether the
but who has none, as well as him  peace which we seek and which we
who intentionally imposes on others, may possess in religion, is the genuine
and who makes pretensions to piety  happiness which results from true rewhich he knows he has not. Such a  conciliation to God and a well-foundman may have joy. He supposes  ed hope of salvation. Sad will be
that his sins are forgiven, and that he  the disappointment of him who has
has a well-founded hope of eternal cherished a hope of heaven through
life. He may have been greatly dis-  life, should he at last sink down to
tressed in view of his sin and danger, hell!  Deep the condemnation of
and when he supposes that his heart himn who has professed to be a friend
is changed, and that the danger is  of God, and who has been at heart
passed, from the nature of the case  his bitter foe; who has endeavored
he will have a species of enjoyment. to keep up the forms of religion, but
A man is confined in a dungeon under  who has been a stranger through life
sentence of death. A forged instru- to the true peace which religion proment of pardon is brought to him. duces!
He does not know that it is forged,   6. Though his e:cellency mount up
and supposes the danger is past, and  to the heavens.  Though he attain
his joy will be as real as though the  to the highest pitch of honor and
pardon were genuine. So with the  prosperity. The LXX render this,
man who supposes that his sins are  " Though his gifts should go up to
forgiven.  (2.) The joy of the self- heaven, and his sacrifice should touch
deceiver or the hypocrite will be  the clouds;" a sentence conveyinga




CHAPTER XX.                               285
7  Yet he shall perish for ever,    9 The eye also which saw him
like' his own dung: they which  shall see him  no more; neither
have seen him shall say, Where  shall his place any more behold
is he?                               him.
8 He shall fly away as a dream,    10 His l children shall seek to
b and shall not be found; yea, he  please the poor, and his hands
shall be chased away as a vision  shall restore their c goods.
of the night.                          a 1 Ki. 14. 10.   b Ps. 83. 10.   1 or, ths
poor shall oppress his children.  c ver. 18.
true and a beautiful idea, but which is  the appearance of religion.  He is
not a translation of the Hebrew. The  sincere and honest.  He is conscious
phrases, to go up to heaven, and to  of true piety, and he attempts to imtouch the clouds, often occur to de-  pose on none.  At the same time he
note any thing that is greatly exalted,  makes no attempt scarcely to be what
or that is very high.  Thus in Virgil,  the hypocrite wishes to appear'o be;
It clamor ccelo.          and hence the man that shall appear
So Horace,                           to be the most eminently devoted to
Sublimi feriam sidera vertice.  God may be a hypocrite-yet usually
&And again,                          not long.  IHis zeal dies away, or he
0        iu  Jovio.n         is suffered to fall into open sin, and
Attingit solium Jovis.      to show that he had no true religion
Comp. Gen. xi. 4,'"Let us build us  at heart.
a tower whose top may reach unto    8. He shall fly away as a dream.
hcaven."  In Homer the expression  As a dream  wholly disappears or
not unfiequently occurs,.ov;'&co;..o~
vanishes.  This comparison of mal
notaoic   iioef.  In Seneca (Thyest.  with a dream is not uncommon, and
Act. v. vs. 1,2, 4,) similar expressions  i most impressive. See Psalm lxxiii.
occur:                               20. Notes on Isa. xxix. 7, 8. ~1./sa
_/Equalis astris gradior, et cunctos super  vision of the night.  As when one in
Altum superbo vertice attingens polim,    a dream seems to see objects which
Dimitto superos: summa votorum attigi.    vanish when he awakes.  The parThe langua2ge of Zophar would also  allelism  requires us to understand
well express the condition of many  this of what appears in a dream, and
a hypocrite whose piety seems to be  not of a spectre.  In our dreams we
of the most exalted character, and  seem  to see objects, and when we
who- appears to have made most emi-  awake they vanish.
nept attainments in religion.  Such    9. The eye also which sate him.
a roan may seemr to be a man of un-  This is almost exactly the language
common excellence.  He may attract  which Job uses respecting himself.
attention  as having  extraordinary  See ch. vii. 8, 10, and the Notes on
sanctity.  He may seem  to have a  those verses.
remarkable spirit of prayer, and yet    10. His children shall seek to please
all may be false and hollow.  Men  the poor.  Marg. or, the poor shall opwho design to be hypocrites, aim  presshis children. The idea in the
usually to be eminent hypocrites; Hebrew  seems to be, that his sons
they who have tru'e piety often, alas, shall be reduced to the humiliating
aim  at a nmuch lower standard.  A   condition of asking the aid of the
hypocrite  cannot keep himself in  most needy and abject.  Instead of
countenance, or accomplish his pur- being in a situation to assist others,
pose of imposing on the world, with-  and to indulge in a liberal hospitality,
out the appearance of extraordinary  they themselves shall bo. reduced to
devotedness to God; many a sincere  the necessity of apply ing to the poor
believer is satisfied with ml ch less of for the means of subsistence. There




286                                JOB.
11 His bones are full of the           12 Though   wickedness   be
szn a of his youth, which  shall  sweet b in his mouth, though he'ie down with him  in the dust.    hide it under his tongue;
a c. 13. 26.                           b c. 15. 16.
is great strength in this expression.  -referring, as I suppose, to  the
It is usually regarded as humiliating  secret, long,-cherished  faults of his
to be compelled to ask aid at all; but  life; the corrupt propensities and dethe idea here is) that they would be  sires of his soul which had been
reduced to the necessity of asking it  seated in his very nature, and which
of those who themselves needed it,  would  adhere  to  him, leaving  a
or would be beggars of beggars. ~ rnd  withering  influence on his  whole
his hands shall restore their goods.  system in advancing years.  The efNoyes  renders this,  " And  their  feet is that which is so often seen,
hands shall give back his wealth."  when vices corrupt the very physical
Rosenmtiller  supposes  it  means,  fiame, and where the results are seen
" And their hands shall restore his  longin fiturelife.  The effect would
Iniquity;" that is, what their father  be seen in the diseases which they
took unjustly away.  There can be  engendered in his system, and in the
but little doubt that this refers to'his  certainty with  which  they  would
sons, and not to himself-though the  bring him  down to the grave.  The
singular suffix in the word  ( )  Syriac renders it,
"I Syriac renders it,.. —marrow,'his hands' is used.  But the singular
is sometimes used  instead  of the  as if the  idea were that he would die
plural.  The wvord rendered'goods'  full of vigor and strength.  But the
pria. -means  st  rengte power, and  sense is rather that his secret lusts,x              "M7)s st?~e?7o~th,    Xozr~er, and  would work his certain ruin. ~1 Which
then wealth; and the idea here is,  shall lie down with him. That is, the
that the hands of his sons would be  results of his secret sins shall lie
compelled to give back the property  down with him  in the grave.  He
which the faither had unjustly ac-  will never get rid of them.  He has
quired.  Instead of retainingand en-  so long indulged in his sins; they
Joying   it, they would be compelled  have  so  thoroughly pervaded  his
to make restitution, and thus be re-  nature, and lie so delights to cherish
duced to penury and want.              them, that they will attend him  to
11. His bones arefull of the sin oJ  the tomb.  There is truth in this rehis youth.  The words' of the sin"  presentation.  Wicked men often inin our common translation are sup-  dulge in secret sin so long that it
plied by the translators.  Gesenius  seems to pervade the whole system.
and Noyes suppose that the Hebrew Nothing will remove it; and it lives
means, " His bones are full of youth;"  and acts until the body is committhat is, full of vigor and strength, and  ted to the dust, and the soul sinks
the idea according to this would be,  ruined into hell.
that he would be cut off in the ful-    12. Thozugh wickedness be sweet in
ness of his strength.  Dr. Good ren-  his mouth.  Though he has pleasure
ders it forcibly,                     in committing it, as he has in pleasant;" His secret lusts shall follow his bones,  food. The sense of this and the folYea, they shall press upon him in the dust."  lowing verses is, that though a man
The Vulgate renders-it, " His bones  mav have pleasure in indulgence in
are full of the sins of this youth."  sin, and may find happiness of a cerThe LXX, " His bones are full of tain kind in it, yet that the consehis youth." The Chaldee Paraphrase,  quences will be bitter-as if the food
4' His bones are full of his strength."  which he ate should become like
The Hebrew literally is, " His bones  gall, and he should cast it up with
are full of his secret things" (.1:9)  loathing. There are many sins which,




CHAPTER XX.                             587
13  Though  he spare it, and  within him.
forsake it not, but keep it still    15 He hath swallowed down'within his mouth;                  riches, and he shall vomit them
14  Yet his meat in his bowels  up again: God shall cast them
is turned, it is the gall of asps  out of his belly.
1 in the midst of his palate
from thea laws of our nature, are at-  as if he had taken food which was extended with a kind of pleasure. Such, ceedingly pleasant, and had retained
for illustration, are the sins of glut-  it in his mouth as long as possible,
tony and of intemperance in drink-  that he might enjoy it, but when he
ing; the sins of ambition and vanity;  swallowed it, it became bitter and ofthe sins of amusement and of fashion-  fensive. Comp. Rev. x. 9, 10. Sin
able lif'e. To such we give the name  may be pleasant when it is commitof pleasures.  We do not speak of ted, but its consequences will be bitthem as happiness.  That is a word  ter. IT It is the gall of asps. On the
which would not express their nature. meaning of the word here rendered
It denotes rather substantial, solid, asps (~), see Notes on Isa. xi. 8.
permanent joy - such  joy  as the  There can be little doubt that the asp,:pleasures of' sin for a season' do  or aspic,;of antiquity, which was so
not furnish.  It is this temporary  celebrated, is here intended.  The
pleasure which the lovers of' vanity, bite was deadly, and was regarded as
fhshion and dress, seek, and which, it incurable. The sight became imrmecarnnlot be denied, they often find. diately dim after the bite-a swelling
As long ago as the time of Zophar, it took place, and pain was felt in the,   took place, and pain was felt in the
was admitted that such pldasure tomach, followed by stupor, conmilght be found in somet forms of ivulsions, and death. It is probably
sinful indulgence, and yet even in the same as the hoetan of the Arahis time that was seen, which all sub-  hians. It is about a foot in length
sequent observation has proved true, and two inches in circtnference-its
that such indulgence must lead to  color being black and white. Pict.
bitter results.  IT Though he hide it
under his tongue. It is from this pas- b. The word 
sage, probably, that we have derived  bitterness, acridness (compare Job
the phrase,' to roll sin as a sweet xiii. 26); and hence bile or gall. It
morsel under the tongue,' which is  is not improbable that it was formeroften quoted as if it were a part of ly supposed that the poison of the
Scripture.  The meaning  here is, serpent was contained in the gall,
that a man would find pleasure in  though it is now ascertained that it is
sin, and would seek to prolong it, as  found in. a small sack in the mouth.
one does the pleasure of eating that It is here used as synonymous with
which is grateful to the palate by  the poison of asps —supposed to be
holding it long in the mouth, or by  bitter and deadly. The meaning is,
placing it under the tongue.        that sin, however pleasant and grate13. T'ough he spare it. That is, ful it may be when committed, will
though he retains it long in his mouth, be as destructive to the soul as food
that he may enjoy it the more. IT~ nd  would be to the body, which, as soon
forsatke it not. Retains it as long as as it was swallowed, became the most
he can. I[ But keep it still within his  deadly poison. This is a fair account
mouth.  Marg. as in Heb. in the  still of the effects of sin.
midst of his palate.  He seeks to en-    15. He hath swallowed down riches
joy it as long as possible.         He has glutted down riches-or gor14. Yet his meat. His food. IT In  mandized them-or devoured them
his bowels is turned.  That is, it is greedily   The Hebrew  word Yt,




5288                             JOB.
16 He shall suck the poison a    17 He shall not see the rivers,
of asps: the viper's tongue shall  the floods,'the brooks of honey
slay him.                           and butter.
a Ro. 3. 13.                    1 or, streaming brooks.
means to absorb, to devour with the  known, that the injury is done by the
idea of greediness. It is descriptive  poison ejected through a groove, or
of the voracity of a wild beast, and  orifice in one of the teeth, which is
means here that he had devoured  so made as to lie flat on the roof of
them eagerly, or voraciously. I'T And  the mouth, except when the serpent
he s/hall vomit. As an epicure does *bites, when that tooth is elevated,
that which he has drunk or swallow-  and penetrates the flesh. The word
ed with delight. JVoyes. The idea  viper here (5Z), is probably the
is, that he shall lose that which he  same species of se
has acquired, and that it will be at-  ampent that is known
tended with loathing. All this is to
still —El Efah.  See Notes on Isa.
a great extent true still, and may be still-El Ef6. It Se the most common and
applied to those who aim to accumu-         
laple  toalthos w    to Jay up  venomous of the serpent tribe in
late wealth, and to lay up ill-gotten  Northern Africa and in South-westgold.  It will be ruinous to their  em   Asia. It  is remarkable for its
peace; and the time will come when
it will be looked on with inexpress-  quick and penetrating poison. It is
itble loathing.  Zopar meant un- about two feet loneg, as thick as a
be t    an   man's arm, beautifully spotted with
doubtedly, to apply this to Job) and ellow  and brown, and sprinkled
to  f   h           X *   settl d  yellow  and  brown, and  sprinkled
to infer that since it was a settled 
iner tat' since it ~as a  e   over with  blackish specks. They
maxim that such would be the result
have a large mouth, by which they
of the ill-gotten gain of a wicked  ihale a large quatity of air, ad
wherea  result likinhale a large quantity of air, and
man, where a result like this d hap-  when inflated therewith, they eject
pened, that there must have been  it with such force as to be heard a conwickedness. How cutting and severe  siderable  distance. Jackson. Capt.
this must have been to Job can be  Riley in his "Authentic Narrative,"
easily conceived. The LXX renders  (Ne  Y,).  X
o   s h   l  a  a g(New York, 1817,) confirms this acthis,    " Out of his house let an angel count. He describes the viper as the
drag him."                           "most beautiful object in nature,"
16. He shall suck thepoison of asps. and says that the poison is so viruThat which be swallowed as pleasant lent as to cause death in fifteen minnutriment, shall become the most utes.
deadly poison; or the consequence    17. He shall not see the rivers.
shall be as if he had sucked the poison  That is, he shall not be permitted to
of asps. It would seem  that the ancients regarded the poison of the ser-  enjoy  plenty and p  osperity. 
or rills of honey and butter are empent as deadly, however it was taken
pent as deadly, however t was takenblems ofprosperity. Comp. Ex. iii.17.
into the system. They seem  not to  Joxxix.6. A landflowingwith milk
have been aware that the poison of         ad btter, is, in the Scriptre,
wound myehoney, and butter, is, in the Scripture,
wound may be sucked out without
WOU. d may be sucked out withot.   the highest image of prosperity and
injury to him who does it; and that the higest image of prosperity and
it is necessary that the poison should
mingle with the blood to be fatal. vers" (n'~), means rather rivulets,
if The viper's tongue shall slay him. small streams-or brooks, such as
The early impression probably was, were made by dividinga large stream
that the injury done by a serpent was  (from   l — to cleave, divide), and
by the fiery, forked, and brandished  would properly be applied to canals
tongue, which was supposed to be  made by separating a large stream, or
sharp and penetrating. It is now  dividing  it into  numerous water




CHAPTER XX,                                    289
IS  That which  he  laboured'his substance shall the restitufor shall he restore, and shall not  tion be, and  he shall not rejoice
swallow  it down'  according  to  therein.
1 the substance of his exchange.
courses for the purpose of irrigating  The same image, to denote plenty, is
lands.   The words renderedfloods,  often used by the sacred writers, and
and in the margin, streaming brooks  by classic poets.  See Isa. vii 22:
("snM  Ant), means 6" the rivers of..Alnd it shall come to pass in that day
That a man shall keep alive a young cow and
tile valley," or such as flow through         two sheep,
a valley when it is swelled by the  And it shall he that from the plenty of milk
melting of snow, or by torrents of  F which they shall give, he shall eat butter,
rain.  A flood, 2a rapid,"sw  blle, fullFor butter and honey shall every one eat,
ra  in.  wA flood, a rap id, swollen, full  Who is left alone in the midst of the land.
stream,would express the idea. These  See also in Joel iii. 18:
were ideas of beauty and fertilitv
were ideas of beauty and  fertility   And it shall come to pass in that day,
among  the Orientals; and  where  The mountains shall drop down new wine
butter and honey were represented   And the hills shall flow with milk,
as flowing in this manner in a land,  And all the rivers of Judah shall flow with
it was  the  highest conception  of            water.
plenty.  The word  rendered honey  Thus also Ovid, Metam. iii.
Flumina jam lactis, jam flumina nectaris ibant
(j'q.)  may, and  commonly  does,
Comp. Horace Epod. xvi. 4-1.
mean honey; but it also ineans the  Meclla cava manant ex illice; montibus altis
juice  of the grape, boiled down to  Levis crepante lymphaladesilit pede.
about the consistency ofmolasses, and  Fiom oaks pure honey flows, fioma lofty hills
used as an article of food. The Arabs  Bound in light dance the murmuring rills.
make much use of this kind of food                                   BOSCAWEN.
now, and in Syria, nearly two-thirds  See also Euripides, Bach, 142; and
of the grapes are employed in pre-  Tleoc. Idyll. 5,124.  Compare Roparing this article of food.  It is call-  senmller's  Alte u. neue Morenland
ed by tlie Arabs Dibs, which is the  on Ex. iii. 8, No. 194.
same as the Hebrew word used here.    18. Tlat sLChi         lhe, b07'relfor shell
he restore.'IThis means that lie shall
May not the word mean this in some
of the places where it is rendered   give back the profit of his labor. Hle
lhoney in the Scriptures    Tile word  slhall not be permitted to enjoy it or
to consume it.  If.And shall not swalo
rendered  butter (,~an)  probably  low it doswn. Shall not enjoy it; shall
means, usually, curdled milk.  See  not eat it.  lie shall be obliged to
Notes on Isa. vii. 15.  It is not cer-  give it to others.  IT.ccordineg to his
tain that the word is ever used in the  substance  shall  the  restitution  be.
Old Testament to denote butter. The  Literally,  according  to  (Gesenius,
article  which is used  still by  the  "As a possession to be restored in
Arabs is chiefly curdled milk, and  which one rejoices not."'I'le sense
probably this is referred to here.  It  is, that all that he has is like property
will illustrate this passage to remark,  which a man has, which lie feels not
that the inhabitants of Arabia, and of  to be his own, but which belongs to
those who live in similar countries,  another, and  which  is soon to be
have no idea of butter, as it exists  given up.  In such property a man
among us, in  a solid state.  What  does not find that pleasure whiclh lie
they call butter, is in a fluid state, and  does in that whicl lie feels to be his
is  hence  compared  with  flowing  own.  He cannot dispose of it, and
streams.  An abundance of these ar-  lie cannot look on it and feel that it is
ticles was regarded as a high proof of  his.  So Zophar says it is witll the
prosperity, as they constitute a con-  wicked  man.  He can look on his
siderable part of the diet of Orientals.  property only as that which  he will




290                               JOB.
19 Because he hath'oppress-  quietness in his belly, he shall
ed and hath forsaken the poor;  not save of that which he desirbecause he hath violently taken  ed.
away an house which he builded          21 There shall'none of his
not;                                  meat be a left; therefore shall no
20 Surely  he shall not:feel  man look for his goods.
I crushed.   9 know.         1 or, be none lejtfo' his mneat.  a Ec. 5. 13, 14.
soon be compelled to part with, and  renders this, " Because his appetite
not having any security for retaining  could  not be satisfied."   Noyes,
it, he cannot rejoice in it as if it were  " Because his avarice was insatiable."
his own. Dr. Lee, however, renders  So. Rosenmi1ller explains it.  So the
this, " As his wealth is, so shall his  Vulgate renders it, JVec est satiatus
restitution be; and he shall not re-  venter ejus. The LXX, 4 Neither
joice."  But the interpretation pro-  is there safety to his property, nor
posed above, seems to me to accord  shall he be saved by his desire."
best with the sense of the Hebrew.   But it seems to me that the former is
19. Because lhe hath  oppressed.  the sense, and that the idea is, that he
Marg. crushed. Such is the Hebrew.. should not know peace or tranquillity
r. nd forsaken the poor.  He has  after he  had  obtained the things
plundered them, and then forsaken  which he had so anxiously sought.
them-as robbers do. The meaning  ~ In his belly. Within him; in his
is, that he had done this by his op-  mind or heart.  The viscera in genepressive manner of dealing, and then  ral in the Scriptures are regarded as
left them to suffer and pine in want.  the seat of the affections.  We con~T He hath violently taken away an  fine the idea now to the heart. I~ He
house which he buildedl not.  That is,  shall not save of that whichi he desired.
by overreaching and harsh dealings  Literally, he shall not escape with
lie has come in possession of dwell-  that which was an object of desire.
ings which he did not build, or pur-  He shall not be delivered from the
chase in any proper manner.  It  evils which threaten him by obtaindoes not mean that he had done this  ing that which he desired.  All this
by violence -for Zophar is not de-  shall be taklen from him.
scribing a robber, but he means that    21. There shall none of his meat be
he took advantage of the wants of left.  Marg.'or, be none left fo? his
the poor and obtained their property.  meat.' Noyes renders it, " Because
Tllis is often done still.  A rich man  nothing escaped his greatness." Prof
takes advantage of the wants of the  Lee, " No surviver shall remain for
poor, and obtains their little farm or  his provision."  But the meaning,
house for much less than it is worth.  probably, is, nothing slall remain of
He takes a mortgage, and then fore-  his food, or it shall all be wasted, or
closes it, and buys the property him-  dissipated.  ~ Therefore shall no 7an
self for much less than its real value,  look fo? his goods.  Or rather, his
and thus practises a species of the  goods or hIis property shall not enworst kind of robbery. Such a man,  dure.  But a great variety of interZophar says, must expect punishment  pretations has been given to the pas-and if there is any man who has  sage.  The Hebrew  word rendered
occasion to dread the wrath of heaven'shall look,'   n  is from rn, which
it is lie.                            means to turn round, to twist, to
20. Surely he shall not feel quiet-  whirl; and thence arises the notion
ness.  Marg. as in the Heb. know. of being firm, stable, or strong-as a
Tie sense is, lie slhall not know peace  rope that is twisted is strong.  That
or tranquillity.  tle shall be agitated  is the idea here; and the sense is,
and troubled.  Wemyss, however, I that his property should not be secure




CHAPTER XX,                               291
22 In the fulness of his suffi-  of his wrath upon him, and shall
-ziency  he shall be in straits: rain it upon him  while a he is
every hand of the wicked'shall  eating.
come upon him.                         24 He shall flee from the iron
23  When he is about to fill weapon, and the bow  of steel
his belly, God shall cast the fury  shall strike him through.
1 or, troublesome.                   a Ps. 78. 30, 31.
or firm; or that he should not pros-  renders this, " And rain it down
per. Jerome renders it, "Nothing  upon him for his food."  Tle meanshall remain of his goods."  The  ing is, that God would pour down
LXX, "Therefore his good things-  his wrath like a plentifull shower
aVroT r  cir dyaaca —shall not flourish"  while he was in the act of eating. In
— dlr.9o'ese.                       the very midst of his enjoyments
22. In thefulness of his suzfficiency.  God would fill him with the tokens
When he seems to have an abun-  of his displeasure. There can be no
dance.  ~ He shall be in straits.  doubt that Zophar designed that this
Either by the dread of calamity, or  should be understood to be applicable
because calamity shall come suddenly  to Job. Indeed no one can fail to see
upon him, and his property shall be  thathis remarks are made with conswept away.  When  every thing  summate skill, and that they are such
seemed to be abundant he should be  as would be fitted to cut deep, as they
reduced to want. ~IT Every hand of were doubtless intended to do, The
the wicked shall come upon him. speaker does not, indeed, make a diMarg.' or, troublesome.' The mean-  rect application of them, but he so
ing is, that all that the wretched or  makes his selection of proverbs that
miserable endure should come sud-  there could be no difficulty in perceivdenly upon him. Rosenmaller sug- ing that they were designed to apply
gests, however, that it means that all to him, who, from such a height of
the poor, and all who had been op-  prosperity, had been  so suddenly
pressed and robbed by him, would  plunged into so deep calamity.
suddenly come upon him to recover    24. He.shall flee from  the iron
their own property, and would scatter  weapon. The sword, or the spear.
all that he had. The general mean-  That is, he shall be exposed to ating is clear, that he would be involved  tacks, and shall flee in cowardice and
in misery from every quarter, or on  alarm. Bands of robbers shall come
every hand.                         suddenly upon  him, and he shall
23. When he is about to fill his  have no safety except in flight. Prof.
belly.  Or rathe,' there shall be  Lee explains this as meaning, "  1While
enough to fill his belly.'  But what he flees from the iron weapon, the
kind of food it should be, is indicated  brazen bow shall pierce him through."
in the following part of the verse. Probably the expression isproverbial,
God would fill him with the food of like that in Latin, Incidit in Scyllam
his displeasure. It is spoken sar- cupiens vitare Charybdin.  ~ The
castically, as of a gormandizer, or a  bow of steel shall strike him tlhrough.
man who lived to enjoy eating, and the  That is, the ar'row from the bow of
meaning is, that he should for once  steel shall strike him down. Bows
have enough. So Rosenmaller inter-  and arrows were commonly used in
prets it. IT God shall cast the fury.  hunting and in war. To a consideraThis is the kind of food that he shall ble extent they are still employed in
1have. God shall fill him with the  Persia, though  the  use has been
tokens of Ilis wrath-and he shall somewhat superseded by the gun.
have enough. 1[T  nd shall rain it Bows were made ol various mateupon h.im while he is eating.  Noyes  rials.  rrThe first were, undoubtedly,




292                           1JOB.
25 It is drawn, and  cometh          26 All larkness shall be Ihid
out of the body; yea, the glitter-  in his secret places; a fire b not
ing  sword  cometh  out of his  blown  shall consume  him;  it
gall: terrors a are upon him.       shall go ill with himn that is left
a Ps. 73. 19.    b Ps. 21. 8. Matt. 3. 12.  in his tabernacle.
of wood.  They were inlaid with  draws" —that is, he draws out the
horn, or ivory, or were made in part  arrow that has been shot at him; or
of metal. Sometimes, it would seem  it may mean, as Prof. Lee supposes,
that the whole bow  was made of that he draws, that is, some one draws
metal, though it is supposed that the  the arrow  from  its quiver, or the
metal bow was not in general use. sword from  its sheath, in order to
The weight, if nothing else, would  smite him. The object is to describe
be an objection to it. The word  his death, and to show that's should
which is here rendered steel (.ntmn>),   be certainly overtaken with calamity.
means properly brass, or copper —but  Zophar, therefore, goes through the
it is certain that brass or copper could  process by which he would be shot
never have been used to form the  down, or shows that lie could not
main part of the bow, as they are  escape. I~ lud cometh out of the body.
destitute of the elasticity which is  That is, the arrow, or the glittering
necessary.  Jerome  renders it, et blade. It has penetrated the body,
irruet in arcum Fereum-he rushes on  and passed through it. He shall be
the brazen bowI. So the LXX, ~o.), pierced through and through. IT The
Xcib1Wznoo. So the Chaldee,    Os8 8  glittering  sword.  Heb. Pt7 —the
-te  bo  of bass.    glittering; scil. thing, or weapon, and
- he o          o       fbras.Thris given to the sword, because it is
no certain proof that steel was then  iept bright. Th Cometh out of hisgall.
known-though iron is often men-  Supposed to be the seat of life. See
tioned. It is possible, however, that  Notes ch. xvi. 13. h e   Terrof s ae e
though the whole bow was not made  upon  cim. The terrors ofdeath.
of brass or copper, yet that such quan-    26.  11 darkness shall be hid in his
tities of these metals were employed  secret places.  The word darkness
in constructing bows, that they might,
IJ.         Xhere, as is common, means evidently
without impropriety, be called bows   calamity. The phrase is hid means
of brass.  The Oriental bow consists. 
i s treasured up for him. The phrase in
of three parts. The handle, or mid- 7   be   I       -
parttha  on whc      his secret places, may mean " for his
dIe part-that on which the arrow   treasures," or instead of the great
rested-was straighlt, and might be  treasures which he had laid up or
treasures which he had laid up lor
made of wood, brass, copper, or any  himself. The Apostle Paul has a siother strong substance. To this was  milar expression, in which, perhaps,
affixed, at each end, pieces of horn,  he makes an allusion to this place.
or of any other elastic substance,  Rom. ii. 5, " But, after thy hardness
vin this farm,i. and impenitent heart, treasurest up
in this forms,    J                  unto thyself wrath, against the day of
wrath."  Treasures formerly were
and to the ends of these horns the  laid up in secret places, or places of
string was applied.  The  straight  darkness, that were regarded as inpiece might have been of brass, and  accessible.  See Notes on Isa. xlv. 3.
so without impropriety it might be  1T S fire not blown. A fire unkindled.
called a brazen bow. It is not pro-  Probably the meaning is, a fire that
perly rendered steel at any rate, as  man has not kindled, or that is of
the word here used is never employ-  heavenly origin.  The language is
ed to denote iron or steel.          such as would convey the idea of
25. It is drawn.  Or rather, "he  being consumed by lightning, and




CHAPTER XXo                               293
27 The  heaven  shall reveal rise up against him.
his iniquity; and the earth shall    28 Tilhe increase of his house
probably Zophar intended to refer to Y3'Y-to break. But it is more prosuch calamities as had come upon tho  bably from 1'  — to be evil; to suffer
family  of  Job, ch. i. 16. There is  evil; to come off ill; and the sense is,
much tact in this speech of Zophar, that evil, or calamity, would come
and in the discourses of his friends  upon all that should remain in his
on tiis point. They never, I believe, dwellin
refer expressly to the calamities that    27. The heaven  shall reveal  his
had come upon Job and his family. iniquity.  The meaning here is, that
They never in so many words say, the whole creation would conspire
that those calamities were proof of against such a man. Heaven and
the wrath of heaven. But they go on  earth would be arrayed against him.
to mention a great many similar cases  The course of events would be so
in the abstract; to prove that the  ordered as to seem designed to bring
wicked would be destroyed in that his character out, and to show what
manner; that when such calamities  he was. He would attempt to concame upon men, it was proof that they  ceal his sin, but it would be in vain.
were wicked, and they- leave Job  He would hide it in his bosom, but it
himselftomaketheapplication  The  would be developed. He would put
allusion, as in this case, was too broad  on the air of piety and innocence, but
to be misunderstood, and Job was not his secret sin would be known. This
slow in regarding it as intended for seems to be tie general sense of the
himself.  Prof Lee (in loc.) supposes  verse; and it is not necessary to atthat there may be an allusion here to  tempt to show how it would be donethe " fire that shall not be quenched,"  whether by lightning from  heaven,
or to the fiuture punishment of the  as Noyes supposes, or whether by
wicked. But this seems to me to be  some direct manifestation from  the
foreign to the design of the argument, skies. Probably the meaning is, that
and not to be suggested or demanded  the divine dispensations towards such
by the use of the word.  Fhe argu-  a man-the overwhelming calamities
ment is not conducted on the suppo-  which he would experience, would
sition that men will be punished in  show  what he was.  The word
the future world.  That would at heaven is not unfrequently put for
once have given a new phase to the  God himself. Dan. iv. 23, " The
whole controversy, and would have  heavens do rule." Luke xv. 21,'LI
settled it at once. The question was  have sinned  against heaven." T The
about the dealings of God in this life, earth shall rise up against him. Caand whether men are punished ac-  lamities from the earth. The course
cording to their deeds here. Had  of events here. WMant of successthere been a knowledge of the future  sterility of soil-blight and mildew,
world of rewards and punishments, would rise up against such a man and
the whole difficulty would have van- show what he was. His real characished at once, and the controversy  ter would in some way be brought
would have been ended. ~ It shall out, and it would be seen that le was
go ill with him  in his tabernacle. a wicked man. Comp. Judges, v. 20.
Heb....i.!`-"7 It shall be ill  They fought from heaven
with whatever survives or remains  The stars in their courses fcught against Sisera.
in his tent."  That is, all that re-    28. The increase of his house shall
mains in his dwelling shall be de-  depart.  Sept.', Destruction  shall
stroved. Prof. Lee renders it, "In his  bring his house to an end."  The
tent shall his survivor be broken"-  word rendered "depart" (75. -froim
supposing that the word V'I is from:), means, properly, shall go into




294                                   JOB.
shall depart, and  his goods shall           29  This  is  the  portion  of a
flow   away  in  the  day  of  his  wicked  man  from  God, and  the
wrath.                                    heritage'appointed unto him  by
1 of his decree from.          God.
captivity.  The sense is, that what-  are afflicted in this manner, we are to
ever he had  laid up in  his house  conclude that God regards them  as
would  entirely  disappear.  11 His  guilty.  The whole object of the disgoods shall flow  away.   What he  cussion was to arrive at the princihad gained would seem toflow away   ples of the  divine  administration.
like water. IT In the day of his wrath.  Nothing is attributed to chance; and
The wrath of God-for so the con-  nothing is ascribed to second causes,
nection demands.                          except as indicating the will of God.
29. This is the portion of a wicked  It is assumed, that the  course  of
man.  This conclusion is similar to  events in the world was a sufficient
that which Bildad drew  at the close  exponent of the divine intention, and
of his speech, ch. xviii. 21.  Zophar  that when they understood how God
intended,  undoubtedly,  that  Job  treated a man, they could clearly unshould apply it to himself, and that  derstand how he regarded his charache should draw  the inference, that  ter.  The  principle is a good one,
one who  had  been treated in  this  when the whole of existence is taken
manner, must be  a wicked  man.  into the account; the fault here was
lind the heritage appointed. Marg.  in taking in only a small part of exof his decree from.  The Hebrew is,  istence-this short life-and  hasten"f Of his word" (W'AR) -that is, of  ing to the conclusion, that the charhis purpose. The idea is, that this is acter could be certainly determined by
the divine rule, or arrangement.  It  the manner in which God deals with
is not a matter of chance.  It is the  men here.
result of appointment, and when men
CHAPTER XXI.
ANALYSIS OF THE CHAPTER.
LN this chapter, Job takes up the subject which had been under discussion, and replies, not
only to Zophar, but to Eliphaz and Bildad, who had maintained the same opinions. They had
asserted, and endeavored to prove at great length, that the wicked are punished in this life,
and had inferred that when a man suffers much, it is full proof that he is eminently wicked.
This point they had argued as the result of their own observation, and had maintained that it
was the doctrine which had been settled by the course of events, and embodied in numerous
proverbs. It was time to examine that position, and to see whether it was so, and Job enters
on that task in this chapter. The chapter comprises the following points:
(1.) The exordium, in which he asks their patient attention to what he had to say, and says,
that when he had spoken, they might mock on, vs. 1-3.
(2.) He says that his complaint is not to man, and that his condition was such as to excite
commise ation, and should, at least, have led them to be silent, Ead not to have overwhelmed
him with reproaches, vs. 4-6.
(3.) He then enters on the great question. He takes up the inquiry, whether it is a matte}
of fact that the wicked siffer in this life, and are overwhelmed with calamity, as his friends
maintained. He defends the contrary opinion, and shows that so far was this from being a fact,




CHAPTER XX1.                                      295
that they were often eminently prosperous, and that their just doom must be in another state, vs.
7-34. This important argument comprises the following particulars, viz.-(a) He states as afact
~that they are prosperous, vs. 7-15. They live to a great age; they are mighty; their houses are
secure; they are successful in business; they have instruments ofjoy in their dwellings; they and
their families live in thoughtless mirth; they die without long-continued pain; and all this, when
the effect of their whole lives has been to exclude God from their dwellings, and they have been
saying to him depart from us. (b) It might be said, that calamity came often upon the wicked, and
th' t. their candle was suddenly put out, and that woes were laid up for their children (vs. 16-21);
but Job maintainas that this is no certain rule of judging. This happened not to them alone. Of
two persons of the same character, one might be seen dying in the midst of comforts, his breast?
full of milk, and his bones moistened with marrow, and another in the bitterness of his soul
and how could any certain inference be drawn respecting their character from the dispensations
of Providence towards them? How could it be certainly inferred that the man who suffered
nnu-lh was a wicked man, and that the other was a favorite of heaven? They lie down alike
in the dust, after the various dispensations in regard to them, and both come to the same end
ia the grave, vs. 22-26. (c) Job seems to have supposed, from something in their manner, that
his friends were not satisfied still, v. 27. They would ask, Where were the dwelling places of
thsla mighty men of wickedness? What became of princes, and the great and proud oppressors?
Were they not cut off, and prematurely consigned to the grave? To these questions, which
they might be disposed to ask, Job states what he supposes to be the true doctrine in regard to
the Nwicked, and what would accord with all the facts, as far as we can observe them. This
doctrine he professes to have learned from travellers, and says that it was the result of their
careful inquiries on this important subject is foreign lands. He maintains, therefore (vs. 29-34),
that the true doctrine was, the wicked were reserved for future destruction. Now, he maintails, they were prospered. No one dares attack them to their face; no one punishes vhem.
They live in prosperity, and they lie down peacefully in the grave, and the clods of the valley
are as sweet to them as to other men. They are accompanied to the grave by multitudes;
they drew numbers after them by their example; and in their death they are publicly bemoaned.
Tiheir punishment must be beyond the tomb. Job thus, with boldness, attacks the main principle-a principle which they regarded as settled. He carried the war into their camp, and
the controversy after this became feebler, until his opponents were wholly silenced, and they
ceased to attempt to answer him.
BUT Job answered and said,  tions.
DB~~~~       ~~3 Suffer me that I may speak;
2  Hear diligently my speech;  and  after  that I  have  spoken,
and  let  this  be  your  consola-  mock on.
2. Hear diligently.  Heb. " Hear-  express my sentiments-it is all that
ing hear"'-that is, hear attentively.  I now  ask. If.nd after that I have
What he was about to say was wor-  spoken, mock on.  Resume your rethy  of their solemn  consideration.  proaches, ifyou will,when Iam done.
It Alnd let this be your consolations.  I ask only the privilege of expressing
That is,'You came to me for the  my  thoughts on  a very  important
professed purpose of giving me conso-  point, and when that is done, I will
lation.   In  that you  have  wholly   allow you to resume your remarks as
failed.  You  have  done  nothing to  you have done before, and you may
sustain or comfort me; but all that  utter your sentiments without interyou have said has only tended to exas-  ruption.  Or it may be, that Job utperate me, and to increase my sorrow.  ters this in a kind oftriumph, and that
If you will now  hear me attentively,  he feels that what he was about to sav
I will take that as a consolation, and   was so important that it would end
it shall be in the place of what I had   the argument; and that all they-could
a right to expect from  you.  It will  say after that would be mere mockery
be some comfort if I am permitted to  and  reviling.   The word  rendered
express my sentiments without inter-  mock on  (=5) means, originally, to
ruption, and I will accept it as a proof  stammer, to  speak  unintelligiblyof kindness on your part.'                  then, to speak in a barbarous or for~
3. Sueffer me that I  may  speak.  eign language —then, to deride or tc.
Allow  moe to speak without inter-  mock, to ridicule or insult.  The idea
ruption, or bear with me while I freely  is, that they  might mock  his woes,




296                              JOB.
4 As for me, is my complaint    5 Mark 2me, and be astonish.
to man? and if it were so, why  ed, and lay " your hand  upon
should  not my spirit be'trou-  your mouth.
bled?                                 1 shortened.   2 look unto.   a c. 40. 4,
and torture his feelings as they had  of cause, argument, reasoning, or re
done, if they would only allow him.flections.  The Hebrew  word n',
to express his sentiments.
4.o e s for me, is my complaint to  means, properly, that which is brought
4.,qs for~ me, is my comp~a~int to  out-from  Il, to bring out, to put
man?  There issome difficulty in the
interpretation of this verse, and con-  forth, to produce-as buds, leaves,
siderable variety of explanation may  flowers; and then it means vords-as
be seen among expositors. The ob- brought out, or spoken; and then,
ject of the verse is plain. It is to  meditations, reflections, discourses,
state a reason why they should hear  speeches; and then it may mean comhim  with patience and without in-  plaint. But there is no evidence that
terruption. The meaning of this part the word is used in that sense here.
of the verse probably is, that his  It means his reflections, or arguments.
principal difficulty was not with his  They were not to man.  He wished
friends, but with God.  It was not so  to carry them  at once before God,
much what they had said, that gave  and he ought, therefore, to be alhim trouble, as it was what God had  lowed to speak freely.  Jerome rendone. Severe and cutting as were  ders it, disputatio mea.  The LXX,
their rebukes, yet it was far more').EytS-used here, probably, in the
tryingto him  to be treated as he had  sense  of an argument to  produce
been by God, as if he were a great  conviction, as it is often. 1 ASnd if it
sinner. That was what he could not were so, why should not my spirit be
understand. Perplexed and troubled,  troubled?  Marg. shortened, meaning
therefore, by tile mysteriousness of the same as troubled, afflicted, or imthe divine dealings, his friends ought patient.  A  more literal translation
to be willing to listen patiently to  will better express the idea which is
what he had to say; and in his anxiety  now  lost sight of,' And if so, why
to find out whly God had treated him  should not my spirit be distressed?'
so, they ought not at once to infer that That is, since my cause is with Godhe was a wicked inan, and to over- since my difficulty is in understandwhelm him with increased anguish of ing his dealings with me-since I
spirit.  It will be recollected that Job  have carried my cause up to him, and
repeatedly expressed the wish to be  all now depends on him, why should
permitted to carry his cause at once  I not be allowed to have solicitude
up to God, and to have his adjudica-  in regard to the result?  If 1 manition on it. See Notes on cli. xiii. 3, fest anxiety, who can blame mne?
18, seq.  It is that to which he refers  Who would not, when his all was at
when lihe says here, that he wished to  stake, and when the divine dealings
have the cause before God, and not towards him were so mysterious?
before man. It was a matter which    5. Mark  me.  Mqrg. look unto.
he wished to refer to the Almighty,  Literally,'Look upon me.  That is,
and he ought to be allowed to ex-  attentively look on me, on my sufpress his sentiments'with entire free-  ferings, on  my  disease, and  my
dom. One of' the difficulties in un-  losses. See if I am  a proper object
derstanding this verse arises fiom the. of reproach and mockery-see if I
word complaint.  We use it in the  have not abundant reason to he in
sense of murmuring, or repining;  deep distress when God hce  afflicted
but this, I think, is not its meaning  me in a manner so unusual and mvs.
here. It is used rather in the sense I terious. IT Alnd be astonished.  Silent




CHAPTER XXI.                            297
6 Even when I remember, I    7 Wherefore a do the wicked
am afraid, and trembling taketh  live, become old, yea, are mighty
hold on my flesh.                   in power?
a Je. 12. 1, 2.
astonishment should be evinced in- in this life, with proportionate sufferstead of censure. You should wonder ings. He says, that the fact is, that
that a man whose life has been a life  they enjoy great prosperity; that they
of piety, should exhibit the spectacle  live to a great age; and that they are
which you now  behold, while so  surrounded with the comforts of life
many proud contemners of God are  in an eminent degree. The meaning
permitted to live in affluence and ease. is,' If you are positive that the
IT end lay your hand upon your mouth. wicked are treated according to their
As a token of silence and wonder. character in this life-that great
So Plutarch, de Iside et Osiride, wickedness is followed by great judg-'' Wherefore, he had laid his finger ments, how is it to be accounted for
on his mouth as a symbol of silence  that they live, and grow old, and are
and admiration-sretvaifct  so'a al ow)- mighty in power?' Job assumes the
zl;s oi':Ot).ovl."                  fact to be so, and proceeds to argue
6 Even when I remember, I am  as if that were indisputable.  Itis reafraid.  I have an internal shudder-  markable, that the fact was not ading and horror when I recall the  verted to at an earlier peiiod of the
scenes through which I have passed. debate. It would have done much to
I am mvself utterly overwhelmed at settle the controversy. The question,
the magnitude of my own suffer- " Why do the wicked live?" is one of
ings, and they are such as should ex- great importance at all times, and one
cite commiseration in your hearts. which it is natural to ask, but which
Some, however, have connected this  it is not even yet always easy to anwith the following verse, supposing  swer. Some points are clear, and may
the idea to be, that he was horror- be easily suggested. They are such as
stricken when he contemplated the  these-They live (1) to show the forprosperity of wicked men. But there  bearance and long-suffering of God;
seems to me to be no reason for this  (2) to furnish a full illustration of the
interpretation.  His object is un- character of the human heart; (3) to
doubtedly to show them  that there  afford them  ample space for repentwas enough in his case to awe them   ance, so that there shall not be the
into silence; and lie says, in order to  semblance of a ground of complaint
show that, that the recollection of when they are called before God, and
his sufferings perfectly overwhelmed  are condemned; (4) because God inhim, and filled  him  with horror. tends to make some of them the monThey who have passed through scenes  uments of his mercy, and more fully
of peculiar danger, or of great bodily  to display the riches of his grace in
suffering, can easily sympathize with  their conversion, as he did in the
Job here. The very recollection will  case of Paul, Augustine, John Bun
make the flesh tremble.             yan, and John Newton; (5) they may
7. lWhterefore do the wicked live. be preserved to be the instruments of
Job comes now to the main design of his executing some important purpose
his argument in this chapter, to show  by them, as was the case with Phathat it is a fact, that the wicked often  raoh, Senacherib, and Nebuchadnezhave great prosperity; that they are  zar; or, (6) he keeps them, that the
not treated in this life according to  great interests of society may be cartheir character; and that it is not a  ried on; that the affairs of the corn-.act that men of eminent wickedness, mercial and the political world may be
as his friends maintained, would meet, forwarded by their skill and talent,




298                               JOB.
8 Their seed is established in        10 Their bull gendereth, and
their sight with them, and their  faileth not; their cow  calveth,
offspring before their eyes.          and casteth not her calf.
9 Their houses are L safe from        11 They send forth their little
fear, neither is the rod of God  ones like a flock, and their chili
upon them.                            dren dance.
1 peacefrom.
For some, or all of these purposes, it   9. Their houses are safe from fear
may be, the wicked are kept in the  Marg. peace from.  The friends of
land of the living, and are favored  Job had maintained just tile contrary.
with great external prosperity, while See ch. xx. 27, 28, xv. 21-24. Their
many a Christian is oppressed, af-  idea was, thatthe wicked man would
flicted, and crushed to the dust. Of never be free from alarms. Job says,
the fact, there can be no doubt; of that they lived in security and peace,
the reasons for the fact, there will be  and that their houses are preserved
a fuller development in the future  from  the intrusions of evil-minded
world than there can be now. IT Be-  men. IT Neither is the rod of God upon
come old.  The friends of Job had  them.  The rod is an emblem ofpunmaintained that the wicked would  ishment.  The idea is, that they
be cut off. Job, on the other hand,  were  free firom  the chastisements
affirms that they live on to old age.  which their sins deserved.  There
Thefact is, that many of the wicked  can be no doubt that there are cases
are cut off for their sins in early life, enough in which the wicked live in
but that some live on to an extreme  security, to justify Job in all that he
old age.  The argument of Job is  here affirms, as there are instances
founded on the fact, that any should  enough in which the wicked are cut
live to old age, as, according to the  of fobr their sins, to make what his
principles of' his fiiends, all were  friends said  plausible.  The truth
treated in this life according to their  is, good and evil are intermingled.
character.  IT Yea, are mighty in  There is a general course of events
power.  Or, rather, irn wealth —5~~. by which the wicked are involved
Jerome, 1" Are comforted in riches"-" in  calamity in  this life, and the
consfortatiq ue divitiis. So the LXX,  righteous are prospered; but, still,
Tv 7r)l.oir.   The idea is, that they  there are so many exceptions as to
become very rich.                    show the necessity of a future state of
8. Their seed. Their children-   rewards and punishments. To us,
their posterity. IT Is established in  who look to that future world, all is
their sight.  Around  them, where  clear. But that view  of the fuiture
they may often see them-where they  state of retribution was not possessed
nlay enjoy their society. Thie friends  by Job and his fiiends.
of Job had maintained, with great    10. Their bull gendereth.  See
positiveness and earnestness, that the  Rosenmitller and Lee on this verse.
children of wicked men would be cut Comp. Bochart, Hieroz. P. 1, Lib. ii
off.  See ch. xviil. 19, xx. 28.  This  c. xxx.  The general idea is, that the
position Job now directly controverts,  wicked were prospered as well as the
and says that it is a fact, that so far pious.  God did not interpose by a
from being cut off, they are often es-  miracle to cut off their cattle, and to
tablished in the very presence oftheir  prevent their becoming rich.
ungodly parents, and live and pros-    11. They sendforth their little ones.
per.  How, he asks, is this consistent Their numerous and happy children
with the position, that God deals with  " they send forth to plays and pastimes.
men in this life according to their  IT Like a flock.  In great numbers.
character P                         iThis is an exquisitely beautifil image




CHAPTER XXI                                2~99
12 They take the timbrel and  harp, and rejoice at the sound of
of prosperity.  What can be more so  they are benefited by them.  There
than  a  group of happy  children  is not a more lovely picture of haparound a man's dwelling?  And their  piness and of the benevolence of
children dance. Dance forjoy. They  God any where on earth than in such
are playful and sportive, like the  groups of children, and in their sportlambs of the flock. It is the skip of iveness and playfulness there is no
pIlayfulness and exultation that is re-  more that is wrong than there is in
tbrred to here, and not the set and  the gambols of the lambs of the flock.
fbrnial dance where children are in-    1'2. They take the timbrel.  They
structed in the art; the sportiveness  have instruments of cheerful music
of children in tile fields, the woods,  in their dwellings; and this is an
and on the lawn, and not the set  evidence that they are not treated as
step taught in the dancing-school.  the friends of Job had maintained,
The word here used (821)  means to  Instead of being, as they asserted,
leap, to skip-as from  joy, and then  overwhelmed with calamity, they are
to dance.  Jerome has well ren- ctally happy.  Tley have  all that
deo ed it, e  rtnt lsibs-" they leap  can make them  cheerful, and their
deabout in their plays.'  Sos-  they leap  houses exhibit all that is usually the
about in their plays."  So the LXXy  emblem  of contentment and peace.
rraie    oa10-he  yfrolic  or tlay.  Rosenmitller and Noyes suppose this
There  is no evidence here that Job
meant to say that they taught their      mean,   They sing to, the  timbrel and harp;  that is,' they raise
children to dance; that they caused
them to be trained in any thing that  up' (. t;7) scil. the voice to accomnow corresponds to dancing schools;  pany the timbrel.  Dr. Good renders
and that lie meant to say that such a  it, "They rise up to the tabor and
training was improper and tended to  harp, and trip merrily to the sound
exclude God from  the heart.  The  of the pipe."  So Wemyss.  It is
image is one simply of health, abun-  literally, "They rise up with  the
dance, exuberance of, feeling, cheer-  tabor;" and the word voice may be
fulness, prosperity. The houses were  understood, and the meaning may be
fulness, prosperity. The              unsdos were
firee from  alarms;  tile fields wore  that they accompany the timbrel with
filled with herds and flocks, and their  the voice.  The Vuig. and the LXX,
fmilies  of happy  and playful chil-  however, render it, they " Take up
dren were around them.  The object  the timbrel."   Dr. Good supposes
of Job was not to say that all this  that the allusion is to the modes of
was in itself wrong, but that it was a  dancing; to their raising themselves
plain matter of fact that God did not  in an erect position, and then changtakle away th.le comforts of all the  ing their position-advancing and rewicked and overwhelm  them  with  treating as in alternate dances, and
calarmity.  Of the  impropriety  of  quotes the following exquisite piece
training children in a dancing-school,  of poetry as illustrating it:
there ought to be but one opinion       "Now pursuing, now retreating,
aniong the friends of religion (see       Now in circling troops they meet;
National Preacher for January 1844),    I'o brisk notes, in cadence meeting,
National Preacher for January 1844),  Glance their many-twinkling feet."
but there is no evidence tl-at Job referred to any such training here, and  Still, it seems to me, that the exact
this passage should not be adduced  idea has not been expressed.  It is
to prove that dancing is wrong.  It  this, "'They raise, or elevate (.R't.)
refers  to the  playfulness and the  scil. TSSnrEiSELVES; " that is, they beclheerfhl sports of clhildren, and God  come exhilarated and excited at the
has made them so that they crill find  sounl- of music.  It is in their dwellpleasure in such sports, and so that  ings, and it is one of the indications




300                             JOB.
the organ.'wealth, and in  a moment go
13 They spend their days in  down to the grave.
1 or, mirth.
of joy. Instead of lamentations and  and calamities as his friends mainwo, as his friends said there would  tained.
be in such dwellings, Job says that    13. They spend their days in wealth.
there was there the sound of music  Marg. or mirth.  Literally,' they
and mirth; that they exhilarated  wear out their days ingood' —   t_.
themselves, and were happy.  On  Vulg. in bonis. Sept. 6, &ya6oi; —
the word rendered "timbrel" (Zlr)  in good things; in the enjoyment of
and the word" harp" (i)   see  good. They are not oppressed with
the evils of poverty and want, but
Notes onl Isa. v. 12. IT ait the sound  they have abundance of'the good
of the organ. The word organ we  things' of life. ~T./nd in a moment
now apply to an instrument of music  go down to the grave. Heb. to Sheol
which was wholly unknown ill the — but here meaning evidently the
time of Job. With us it denotes an  gra e. The idea is that when they
instrument consisting of pipes, which  die they are not afflicted with lingerare filled with wind, and of stops  ing disease, and great bodily pain,
touched by the fingers.  It is the  but having lived to an old age in the
largest and most harmonious of the  midst of coforts, they drop of sudwind instruments, and is blown by  denly and quietly, and sleep in the
bellows. That such an instrument grave. God gives them  prosperity
was known in the time of Jobi is  while they live, and when they come
wholly improbable, and it is not to die he does not come. forth with
probable that it would be used for  the severe expressions of his disthe purposes here referred to if it pleasure, and oppress them with long
were known.  Jerome renders it, and lingering sickness.  The author
organ; the  LXX,  Vac).?.o; —'the  of the LXXIIId Psalm had a view of
sound of a song;' Noyes,pipe; Lee, the death of the wicked remarkably
lyre; Good and Wemyss, pipe. The similar to this, when he said,
Hebrew word (.)T is derived from    For I was envious at the foolish,;WY-to breathe, to blow; and it is   When I saw the prosperity of the wickedo
-'                      For there are no bands in their death,
manifest that the reference is to some   But their strength is firm.  vs. 3, 4.
wind instrument. Various forms of
ind instrutnents were early invent-  All that Job says here is predicated
wind instruments were early invented, and this is expressly mentioned  on the supposition that such a sudden
removal is preferable to death acas having been early in use. Thus  removal is preferable to death acit is said of Jubal (Gen. iv. 21), " He   opanied with long and lingering
was the father of all such as handle  illness.  The idea is, that it is in itself desirable to live in tranquillity;
the harp and organ"-'-2Y'.  It was  to reach an honorable old age surprobably at first a rude reed or pipe, rounded by children and friends, and
which came ultimately to bechanged  then quietly an.d suddenly to drop
to the fife and the flute. It is here  into the grave without being a burden
mentioned merely as an instrument  to friends. The wicked, he says, often
exciting hilarity, and in the mere use  live such a life, and he infers, thereof such an instrument there can be  fore, that it is not a fact that God
nothing  improper.  Job  does not deals with men according to their
mean, evidently, to complain of it as  character in this life, and that it is
wrong. He is simply showing that not right to draw  an inference rethe wicked live in ease and prosper-  specting their moral character from
ity, and are not subjected to trials  his dealings with them in this world




CHJAPTER XXI.                                 31
14 Therefore a they say unto           15 What b is the  Almighty,
God, Depart from   us; for we  that we should  serve him? and
desire not the knowledge of thy  what profit c should we have, if
ways.                                  we pray unto him?
a Hab. 1.15.                  b Ex. 5. 2.      c MBal. 3. 14.
There are instances enough occurring  claims-whatever God does.  Never
in every age like those supposed here  was there a better description of the
by Job, to justify  the  conclusion  feelings of the human heart than is
which hie draws.                       here expressed.  The ways of God
14  Thi refore.  This would seem   are displeasing to men, and they seek
to indicate that the result of their  to crowd from their minds all respect
living in tlis manner was tlat they  to his commandments and claims.
rejected God, or that one of the con-  Yet, if thlis is the character of man,
sequences of their being prospered  assuredly he is very far from being a
would be that they would cast off his  holy being   What higher proof of
government and authority-  that they  depravity crAN there be, than that a
renounced  him  because they were  man has no desire to know any thing
thus  prosperous, or  because  they  about a pure and holy God; no pleawished to train up their children in  sure in becoming acquainted with his
merrinment and dancing.  All this  Maker!
may be true *in itself, but that idea    15. YWhat is the.dlmiglhty, that we
is riot in  the  H-lebrewv.   That is  should  serve himn?  Comnp. for simisimply' arnd they sayt'-    ~til. 2So  lar expressions, Ex. v. 2. Prov. xxx.
the Vnlgate;  the LXX; l    Chaldee9.  The meaning here is,  lWhat
claim;  has the Almighty, or who is:~'~m  ~.3;  and the Syriac. The word  he, that we should be bound to obey'therefore,' should not have been in-  and worship him?   Vhat authority
serted.  Job is not affirming that  has he over us?  VWhy should we
their mode of life is a reason why  yield our will to his, and why submit
they reject the claims of God, but to his claiins?'  This is tle language
that itis asimnpleftet atthattheydolive   of the human  heart every  where.
even in this prosperity, in the neglect  Man seeks to deny the authority of
of God.  This is the gist of whlat lie  God over hims, and to feel that lse hlas
is saying, that being thus wicked  no clairn to his service.  He desires
they were in fact prospered, and rnot  to be independent.  He would cast
punisnhed as his friends had maintain-  off the claims of God.  Forgetful
ed.  IT T/ey say unto God.  This is  that Ie mnade, aiid that he sustains
the language of their coclduct  Mien  him; regardless of his infinite perdl) not often formally and openly say  fections and of the fact that he is dethis; but it is the language of their  pendent on him  every moment, he
deportmennt.  ~  l) Dpart from  us.  asks with contempt, what right God
rThis is about all thate the wiclked say  has to set up a dominion over him.
of God.  lhey wish  himJz  to let themn  Sucl  is man-a creature of a daytaone.  They do not desire that lie  dependent for every breath he draws
would come into their habitations;  on that Great Being, whose governthey  would be glad never more to  ment and authority he so contemphear his nIame.  Yet what a state of tuously disowns and rejects i IT.nd
mind is this t What must be the  zwhat profit sh/ould we hlave, if we
condition and character of the human  prey u.nto him?   WVhat advantage
heart when this desire is felt! IT 1We  would it be to us should we worship
desire not th e knouledge of thy ways. him?  Men still ask this question, or,
W'e have no wish  to become ac-  if not openly asked, they feel the
quainited with God. His'ways' here  force of it in their hearts.  Ilearn
mean his government, his law, his  hence, (1.) That wicked nmen are in19




3O2                                JOB;
16 Lo, their good is not in  their hand: the counsel " of the
a Ps. i. 1.              wicked is far from  me.
fluenced by a regard to self in the  good is not in their hland! They do
inquiry about God, and in meeting  not enjoy prosperity, do they? They
his claims.  They do not ask what is  are soon overwhelmed with calamity,
rigit, but what adreantage will accrue  are they?  How often have I seen it
to them.  (2.) If they see no immee-  otherwise! I[ow  often is it a fact
diate benefit arising from  worship- I that they continue to enjoy prospeping (God, they will not do it  Multi-  rity, and live and die in  peace!'
tudes abstain fi'-rn prayer, and fromr   The common intelpretation, which
the house of God, because they can-  Prof. Lee has adopted, seems to me
not see how their self-interest would  to be much less probable   Accordbe promoted by it.  (3 ) Men ought  ing to that it means that' their pros
to serve God, without respect to the  perity was not brought about or proimmediate, selfish,  an d   personal  served by their own power.  It was
good that may follow to themselves.  by the power of' God, and was under
It isa good in itself to worship God.  his control.  An insc-rutable ProviIt is what is right; what the con-  deuce governs all things.' But the
science says o2t.ht to be done: yet  true sense is, that Job is replying to
(4.) It is not difficult to answer the  the arguments which they had adquestion  which  the  sinner  puts.  vanced, and one of those was, that
There  is an  advantage in calling  whatever prosperity they had was
upon God.  There is (a) the possi-  not at all secure, but that in a moment
bility of obtaining the piardon of sin  it might be, and often was, wrested
by prayer —an immense and unspeak-  from them.  Job maintains the conable'profit' to a dying and giuilty  trary, and affirmns that it was a someman; (b) a peace which this world  what unusual occurrence (ver..17),
cannot furnish-wvorth more than all  that the wicked were plunged intc
that it costs to obtain it; (c) support  sudden  calamity.  Tle plhrase' in
in trial in answer to prayer-in a  their hand' means in their pooer, or
world of suflering of more  value  under their control, and at their disthan silver and gold; (d) the salva-  posal.  rf The counsel of the wvicked
tionm of fi'iends in answer to pray-er-   is far from 1me.  Or, rather-,' fir be
an object that should be one of in-  it firom  me!' Perhaps the meaning
tense interest to those who love tleir  is this,' Do not misuniderstand moe. I
firiends; (e)'eternal life —the' profit'  maintain that the wickled are often
of whichl who can estimate?  V\Jhiat  prospered, and that (G;od does not in
are the itw sacrifices which religion  this life deal with them according to
requires, comrpared with the infinite  their deserts.  They have life, and
and  immnortal blessings which may  health, and property.  But do not
he obtained  by as!ince  for them?  suppose that I am  their advocate.
4 Profit!'  Whain can be done by man i Far be it from  me to defend them.
that will be turned to so good an ac-  Far friom  me be their counsels aind
count as to pray?  Wihere can man  their plans.  I have no sympathy
make so good an investmnent of time  with them    But I maintain merely
and strength as by calling on God to  that your position is not correct that
save his soul, and to bless his fiiends  they are always subjected to calamrity,
and tIe world?                         and that the character of men can al16. Lo, their good is not in their  ways be known by tile dealings of
hand.  Schultens, Rosenmtaller, and  Providence  towards themn.'  Or, it
Noyes, suppose, I think, correctly,  may mean, that le was not disposed
that this is to be understood ironically,  to be united with them. They were,
or as referring to what they had main-  in fact, prospered; but though they
tained.   Lou! you say,  that their  were prospered, lie wished to have no




CHAP'TE LR XXI.                               303
17  Mow oft is the I candle of  the wind, anti as chaff that the
tile wicked put out? and how qft  storm   carrieth away.
conmeth  their. destruction  upon           19 God layeth up a his iniquity
thiem? God distributeth sorrows  for his children:   lhe rewardeth
in his anger.                            him, and he shall know  it.
18  They are as stubble before              3 i.e. the puntishment of iniquity.
1 or, lanmp.       it.straleth aowa7y.     a Ex. 20. 5. Eze. 18. 14.
part in their plans and counsels.  He  l tion proposed of the previous verse,
wolld(d prefer a holy life with all tile  this slay be read as a question,' How
ills thart illiglt attendr it.          often is it that the wicked are made
17. Howe  oft is the cadlie of /te: like stubb))le?  You say  tllat God
zieCkedju1t out  Marg. latnp.   A light, cdeals with  nen exactly according to
or a laIimp, was an image of prosperi-  their characters, and that the wicked
ty.'I'lhere is, prolbably, an allusion  are certainly subjected to calamities;
here to what had been maintained by  but how often does this, in thct, ocBildaid,   cl. xviii. 5, 6, thait the ligtht  cur?  Is it a uniform law?  Do they
of tlhe wicked would be extinguished,  not, in fact, live in prosperity, and
and tlleir dvellings made dark.  See  arrive at a good old age?'  It is not
Notes on thlose verses.  Job replies Iuncommon in the Scriptures to co1mto tlhis by ashing how often it occur- 1pare the wicked with stubble, and to
red.  I-te inqL ir-es xwhlether  it was a  affirmi that they shall be driven away,
fiequent thing.  By this, lie implies  as the chaff is driven by the wind.
thiat it was not universal; thlat it was  See Notes on  Isa. xvii. 13.  T T7he
a less fi-equent occurrence than they  stio?'  carrieth away.  Marg. stealeth/
supposed   The meaning i,' How   away.  This is a literal translation of
often does it, in fact, hapl)en tlhat tile  the  Hebrew.    The idea is that of
light of the wicked is extinguished,   stealing away before one is aware, as
and  that  God  distributes  sorrows  a thief carries off spoil.
aiionor  them  in hlis anger?  MuIch      19. God layeth up his iniquity for
less frequently than you suppose, fbri  his childrenz.  MIarg. i. e. the punishhe bestows upon many of them tokens  neent of iniquity.   This is a referof abundantprosperity' IIn this man-  ence evidently to the opinion which
ncer, by an appeal to faoct and obscr-  they had maintained.   It may be'ration, Job aims to convince them   rendered, I You say that God  laythat thlirposition was wronf anld thlat  eth up iniquity,' &c.  They had afit was not true tliat the wxicked wlere  firmled that not only did God, as a great
invariably overwvhelmed wxith calian-    law, punish the wicked in this life,
it), as.tlthey l!ad maintained. iS God  but that the consequences of their
distribuleth soirrovzs.  The word God  silns passed over to their posterity;
here, is understood, but there can be  or, if they were not punished, yet the
no doubt tliat it is correct. Job means  calamity  would certainly  come on
to aslk, how  oflen it was true in fact  their descendants.  See ch. xviii.19,
that G(od ai ortioned  the  sorrows  20, xx. 10, 28.  This is tie objection
whichli he sent on ncen in accordance  which  Job  now  adverts to.   The
with tlheir character.  How often, in  statement of the objection, it seenms
fact, did lie treat the wicked as they  to me, continues to ver. 22, where Job
deserved, and overwhelm them  with  says, that no onie can teach God knowcalamity.  It was not true that lie did  ledge, or prescribe to himi  wvhat lie
it, by any means, as often as they  should do, and then goes on to say,
maintained, or so as to make it a cer-  that the fact xxas fari different firom
tain rule in juldging of character.      what they maintained; that there was
18. They are as stubble before the  no such exact distribution of punishwznd.  According to the interpreta-  ments;  but that one died  in  full




304                                JOB.!20 His eyes shall see his de-         22 Shall a any  teach  God
struction, and he shall drink of knowledge?  seeing  he judgeth
Ahe wrath of the Almighty.             those that are high.
21  For what pleasure hath he          23 One  dieth  in  his'full
in his house after him, when the  strength, being  wholly  at ease
rumber of his months is cut off  and quiet:
in the midst?
>in the midst?            Ia Ito. 1 1. 34.   1 very pecfectionl, ar, in
the strength of his perfection.
strength, and another in the bitter-  be punished, by being. cut off in the
ness of his soul, and both laid down  midst of his way.  Corlp. ch. xiv. 21.
ir- the dust together.  This  view       22. Shall any teach God kozowlerdge?
seems to me to give better sense  This commences tle reply of Job to
than any other interpretation which  the sentiments of his friends to which
I have seen proposed. ~ He rewzard-  lhe had just adverted. Thile substance
eth hint, and he shall know it.  That  of the reply is, that no one could
is, you maintain that God will cer-  prescribe to God how he should deal
tainly reward him  in this life, and  witt. men, and that it was not a fact
that his dealings with lhim shall so  that men were treated as they had
exactly express the divine view of his  supposed.  Instead of its being true,
conduct, that he shall certeainly know   as they maintained, that wicked men
what God thinks of his. character.  would all be cut down in some fearThis opinion they had maintained  ful and violent manner, as a punishthroughout the artnument, and this  ment for their sins, Job goes on (vs.
Job as constantly called in question.  23-26) to show that they died in a
20. His eyes shall see his dest?.tc-  great variety  of ways-one in fill
tion.  That is, his own eyes shall see  age and prosperity, and another in
his destruction, or -lie calamities that  another manner. This, he says, God
shall come upon him. That is,' You  directs as he pleases.  No one can
niaintain that, or this is the position  teach him  kncowledge; no one can
which you defend' Job designs to  tell him what he ought to do.  The
meet this, and to show that it is not  reasoning of his friends, Job seems to
alwiays so. ~ Jscd he shall drink of  imply, had been irather an attempt to
the sWrath of the Aln ighty.  ~V rath is  teach God hlow le oseg/ht to deal with
often represented as a cup which the  men, than a patient and candid inwicked are coinpelled to drink.. See  quiry into the facts in the case, and
Notes, 1sa. li. 17.                    lie says thle facts were not as they
21.'For zccat pleaszere lhath /he, &c.  supposed they ought to be. ~ Seeirng
Thatis, whallt happiness shall lie have  hle jtudgcth those that are higoh.  Or
in his fgmily?  This, it seems to me,  rather, he judges amznong the things
is designel to be a refirence to their  that are high.  He rules over the
sentiments, oi a statenernt by Job of great affairs of the universe, and it is
wIhat they maintained. They held,  presumptuous in us to attempt to pre.
that a man who was wicked, could  scribe to him how le shall govern the
have none of the comfort which he  world.  The design of this and the
anticipated  in his children, for he  following verses is to show, that,
would himself be cut off in the midst firom the manner in which men actuof lifi, aind taken a-way. 1T Wheen the  ally die, no argument can be derived
nuznbe r of his month is is cut ot in the  to determine what was their religious
midst?  When his life is cut off- the  condition, or their real character.
word smonths here being used in the  Nothing is more fallacious than that
sense of life, or years. This they had  kind of reasoning.
umaintained, that a wicked olan would    23. One dieth irn his full strength,




CHAPTER XXI.                               305
24 His  I'breasts  are  full of    25 And another dieth in the
milk, and his bones are mnoisten-  bitterness of his soul, and never
ed with marrow.                       eateth with pleasure.
1 or, milk-pails.
Marg. very  pe'fection, or, in  the  curs nowhere else in the Hebrew
strength of hispe7fection. The mean-  Scriptures. It has become necessary,
ing is, that he dies in the very prime  therefore, to seek its meaning in the
and vigor of life, surrounded  with  ancient versions, and in the cognate
every thing that can contribute to  languages. For a full examination of
comfort.  Of the truth of this posi-  the word, the reader may consult
tion, no one can doubt; and the won-  Bochart, Hieroz. P. 1, Lib ii. c. xliv.
der is, that the firiends of Job had not  pp. 455,458t; or Rosenrnmller, where
seen or admitted it. IT Beingr wholly  the remarks of Bochart are abridged;
at ease and quiet.  That is, having  or Lee on Job, in loc.  The Chaldee
every thing to make them  happy, so  renders it'11t.  -his breasts.  So
far as external circumstances are con-  Junius et Tie. Piscator, and others.
cerned. He is borne down by no  Among the  Rabbins, Moses Bar.
calamities; he is overwhelmed by no  Nackman, Levi, and others, render it
sudden and heavy jtudgments.  The  as denoting the breasts, or inulctraphrase in this verse rendered " fiull  lia-mi/'k-vessels, denoting, as some
strength" (4t -.;'.- ),   is literally,  have supposed, the lacteals. This idea
"in the bone of his perfection."  It  would admirably suitthe connection,
means full prosperity.                but it is doubtful whether it can be
24. His breasts. Marg. milk-pIails.  maintained; and the presumption is,
The marginal translation is much the  that it would be in advance of the
most correct, and it is difficult to un-  knowledge of physiology in the times
derstand why so improbable a state-  of Job. Aben Ezra explains it of the
ment has been introduced into our  places where camels lie down to
common version. But there has been  drink-an idea which is found in the
great variety in the translation. The  Arabic, and which will well suit the
Vulgate renders it, Viscera ejusplena  connection.  According to this, the
sunt adipe —' his viscera ore feill of sense would be, that those places
fat."  So the LXX, r a'yzaarca &eauru  abounded with milk-that is, that he,:pi7).1 or'cvroq. The Syriac, his sides;   was prospered and happy. The HeProf. Lee, his bottles; Noyes, his  brew word j, as has been observsides; Luther, scin  milkfass-his  ed, occurs nowhere else.  It is supmilk-pail; Wemyss, the stations of  posed to be derived from an obsolete
his cattle; Good, his sleek skin. In
this variety of rendering, what hope  root, the same as the Arabic
is there of ascertaining the meaning of to lie dow
the word?  It is not easy to account        then  the derivative denotes a
for this variety, though it is clear          an     d
that Jerome and the LXX followed  place where cattle and flocks lie down
around water  and then the passage
a different reading from the present,
Dg om  the present,  would mean,' the resting places of
and  instead  of lr:'=,  they read  his herds are full, or abound with
T':S'-from':;-the belly; and  milk.' Yet the primary idea, acthat instead of the wlord Ads, as at cording to Castell, Golius, and Lee,
present pointed, meaning milk, tey  is that of saturating with water;
understood it as if it were pointed  softening, scil. a skin with water, or
pointed   dressing a skin, for the purpose of
gd — meaningfat-the same letters,                            e          of
using it as a bottle.  Perhaps the
but different vowels.  The word  word was used with reference to the
which is rendered breast (J".)*  oc — place where camels came to drink,




X6                                arJOB.
26 They shall lie down alike  cover then.
in the dust, and the worms shall    27 Behold,  I   know   your
because it was a place that was satn- I dust.  The emphasis here is on the
rated with water, or that abounded I wold alike-irlt.  The idea is, that
with water. The Arabic verb, als),X
with water.  The astell, is used ials, they should die in a simnilar manner.
according to Castell, is used in the
sense of freeing a skin from wool-and  There would be no such difference
hairs-a lana pilisve levari pellem-   n the mode of their death as to deso that it mniaht be dressed for use.  termine any thing about their characFrom  this reference to a skin thus  ter, or to show that one was the friend
dressed, Prof: Lee supposes that the I of God, and that the other was not.
word here means a bottle, and that  The friends of Job had niaintained,
the sense is, that his bottles were full   at that could be certainly known
of milk; that is, that lie had great     the divine dealings with men,
prosperity and abundance.  But it is  either in their life, or in their death.
very doubtful whether the word will  Job combats this opinion, and says,
bear this meaning, and whether it is  that there is no such marked disever used in this sense.  Inl the in-  tinction in their life, nor is there any
stances adduced by Castell, Schul-  certain indication of their character
tens, and  even  of Prof. Lee, of the  in their death.  Prosperity often atuse of the word, I find no one where  tends the wicked as well as the rightit means a skin, or denotes a bottle  eous, and the death of the righteous
made of a skin. iThe application of!and the wicked resemble each other.
the verb to a skin is only in the sense |T Cr  the  oormts  shall cover then.
of saturating and dressing it.  The  Cover them  both. They  shall alike
leading idea in all the forms of the  moulder bacl to dust.  There is no
word, and its common use in Arabic,  distinction in the grave.  There isno
is thiet of a place wheere cattle kneel [difference in the manner in which
down for the perpose of drinkling, anld  they motulder back to dust.  No arthen a place well watered, where a   Lmentcan        rawn resp
man might lead his camels and flocks  character fiom  the divine dealings
to water.  The noun  would then  lowards them  when in life-none
come to mean a watering place-a  from  the manner of their deathfo none rrom the iode in which they
place that would be of great value,  none rrcam t      ode i which they
and which a man who had large  moulder back to dust.  On tie refer
flocks and 1-erds would greatly prize.  ence to the aorn  here, see Aotes on
The thought here is, therefore, that ch. xiv. 1.
the places of this kind, in the pos-    27. Behold, I know yaor' thonAfug'lts.
session of the man referred- to, would  That is,' I see that you are not satis.
abound with milk —that is, lie-would  fled, and that you are disposed still
have abundance. T.dre fiell of milk.  to  maintain your former position.
Milk, butter arnd'honey, are, in the  You will be ready to ask, Where are
Scriptures, the emblems of plenty and  the proofs of the prosperity of the
prosperity.  Many of the versions,  wicked?  Where are the palaces ot
however, here render this fat.  The  the mighty?  Where are the dwellchange is only in the pointing of the  ing places of ungodly men?' If Bnd
Hebrew word.  But, if the interpre-  the devices which  ye wrongfully
tation above given be correct, then  imtagine against mze.  The course
the word here means milk. 1T.nd his  of sophistical argument which you
bones are moistened with/ marrow.  pursue, the tendency and design of
From  the belief, that bones fill of which is to prove that I am a wicked
marrow are an indication of health  man.  You artfully lay down the poand vigor.                            sition, that the wicked must be, and
26. They shall lie dowen alike in the  are in fact, overwhelmed with calae




CHAPTER XX1.                                307
thoughts, and the devices which i   29 Have ye not asked them
ye  wrongfully  imagine  against  that go by the way? and do ye
me.                                  not know their tokens,
28 For ye say, Where is the          30 That the wicked is reservhouse of the prince? and where  ed to  the day of destruction?
are the' dwelling places of the  they shall be brought forth to the
wicked?                             day of. wrath.
1 tent of the tabernacles.                 1 wraths.
mities, and then you infer, that be-  could speak of what they had obcause I am overwhelmed in this man-  served of the actual dealings of God
ncr, I must be a wicked man.         there, and of the sentiments of sages
28. For ye say, lhere is the house  there.  The idea is, that they would
of the prince    That is, you main-  confirm  the truth of what Job had
tain that the house of the wicked  said, that the wicked were  often
man, in a high station, will be cer-  prosperous and happy.  11.nd do ye
tainly overthrown.  The parallelism,  not know  their tokens.  The signs,
as well as the whole connection, re- or intimations which they have given
quires us to understand the word  of the actual state of things in other
prince here as referring to a wicked  conuntries, perhaps by the inscriprutler.  The word used (:mba) pro- ztions, records, and proverbs, by which
p   s oe w   they had signified the result of their
perly means, one willing, voluntary, inquiries.
prompt; then, one who is liberal,   30. That the wicked is reserved to
generous, noble; then, one of noble  they   of dest.. Itne day of destuction?  He is not
birth, or of elevated rank; and then,   unisheda as  tou  ma Hntain, at once.
as princes often had that character, it,      u   a
He is kept with a view  to future
is used in a bad sense, and means a
j~,...d a seipunishment; and though calamity
tyrant.  See Isa. xiii. 2. ~.Ind where                          clmt
th del    la A e w d   will certainly overtake him at some
are the dwoellin o places ofthe wicked.O 
rg. tent of the taberncles.   he  time, yet it is not immediate.  This
Mara. tent of the tabernacles. The
was Job's doctrine in opposition to
Hebrew is,' The tent of the dwelli  s  he delling placewas  theirs, and in this he was undoubting places." The dwelling place was i
edly correct. The only wonder is,
usually a tent. The meaning is, that      
that they had not all seen it sooner,
such dwelling places would be cer-  nd that it should have 
iand that it should have been necestainly destroyed, as an expression of ry to make this appeal to the testisary to make this appeal to the testithe divine displeasure.              mony of travellers.  Rosenmtiller,
29. Have ye not asked them that go  Noyes, and Schultens, understand it
by the way?  Travellers, who have  as meaning that the wicked are spared
passed into other countries, and who  in the day of destruction, that is, in
have had an opportunity of making  the day when destruction comes upon
observations, and of learning the  other mena. This accords well with
opinions of those residing there. The  the argument which Job is maintainidea of Job is, that they might have.   Yet the word (
learned from such travellers that such  ing.
men were reserved for future destrue-  means, especially when followed by
tion, and that calamity did not imme- |, to hold back, reserve, or retain
diately overtake them. Information  for something fhuture; and this is the
was obtained  in ancient times by  sentinment which Job was mnaintaincareful observation  and by travel- ing, that the wicked were not cut off
ling, and they who had gone into  at once, or suddenly overwhelmed
other countries would be regarded as  with punishment.  He did not deny
peculiarly well qualified to bear tes-  that they would be punished at some
timony on a point like this.  They  period; and that exact justice would




308                               JOB,
31 Who shall declare his way          32 Yet shall he be brought to
to his face? and who shall repay  the'grave, and shall 2 remain in
himr what lie hath done?             the tomb.
1 graves.                        2 watch inl the heap.
be done them. The point of the  is as true flow as it was then; and
controversy turned upon the inquiry  this solution, which could come only
whether this would come at once, or from  revelation, settles all inquiries
whether the wicked might not live  about the rectitude of the divine adlong in prosperity.  IT They shall be ministration in the dispensation of
brought forth.'57. They shall be  rewards and punishments.  It anled or conducted-.as one is to execu- swers the question,'How is it contion.  This appears as if Job held to  sistent for God to bestow so many
the doctrine of future  retribution. blessings on the wicked, while his
But when that time would be, or own people are so much afflicted?'
what were his exact views in refer-  The answer is, they have their good
ence to the future judgment, is not things in this life, and in tIe fiuture
certainly intimated. It is clear, how-  world all these inequalities will be
ever, friom  this discussion, that he  rectified.  UT Day of wratoc. Marg.
supposed it would be beyond death, as in Heb. wraths.  The plural form
for he says that the wicked are pros-  here is probably employed to denote
pered in this life; that they go down  emphasis. and means the same as
to the grave and sleep in the tomb; fierce wrath.
that the clods of the valley are sweet    31. Who shall declare his way to
onto them  (vs. 32, 33), yet that tile  his face?  That is, the face of the
judgment, the just retribution, would  wicked..Who shall dare to rise up
certainlycome. Thispassage,there-  and openly charge  him  with  his
fore, seems to be decisive to prove  guilt?  The idea is, that none would
that lihe held to a state of retribution  dare to do it, and that, therefore, the
beyond the grave, where the inequal-  wicked man was not punished acities of the present life would bs  cording to his character here, and
corrected, and where men, though  was reserved to  a day of future
prospered here, would be treated as wrath.  ~T.nd who shall repay him
they deserved.  This, he says, was  what he hath done?  The meaning
the current opinion.  It was that is) that many wicked men lived withwhich was brought by travellers, out being punished for their sins. No
who  had  gone into  other lands. one was able to recompense them for
Wlhat impropriety is there in sup- the evil which they had done, and
posing that he may refer to some tra-  consequently they lived in security
vellers who had gone into the country  and prosperity.  Such were the t,vwhere Abraham, Isaac, or Jacob had  rants and conquerors: who had made
lived, or then lived, and that they  the world desolate.
had brought this back as the preva-    32. Yet shall he be brought to the.
lent belief there?  To this current grave.  Marg. graves.  That is, he
faith in that foreign land, he may  is brought with honor and prosperity
now appeal as deserving the attention  to the grave.  He is not cut down by
of his fiiends, and as meeting all that manifest divine displeasure for his
they had said. It would meet all sins.  Eie is conducted to the grave
that they said.  It was the exact as other men are. notwithstanding his
truth.  It accorded with the course  enormous wickedness.  The object
of events. And sustained, as Job  of this is clearly to state that he
says it was, by the prevailing opinion  would not be overwhelmed with cain foreign lands, it was regarded by  lamity, as the friends of Job had
hirm as settling the uc.ntroversy. It maintained, and that nothing could




CH APTER XXI.                              309
be determined in regard to his char-  doubt that it here means a tomb, or a
acter froin tile divine dealings to-  monumnent raised over a tomb. Thlere
ward him in this life.  T1 rAnd shall is more difficulty about the word renremttin in the tomb.  Marg. iwatchl in  
dered " shall remain'('P'). This
the heap.  The marginal reading does
not make sense, thllough it seems to  properly means, to wake, to be watch
be an exact translation of the Hebrew.  ful, to be sleepless.  So the Chaldee
Noyes renders it, " Yet he still surVives upon his tomb."  Prof. Lee,, and the Arabic 3'. The
" For the tomb was he watchful;"  verb is commonly rendered in the
that is, his anxiety was to have  Scriptures, waZtch, or zwaketh.  See
an  honored and a splendid burial.  Ps. cxxvii. 17 eii. 7, Jer. xxxi. 28,
Wnemyss, "They  watch  over his  i. 12, v. 6, xliv. 27, Isa. xxix. 20,
tomb;" that is, he is honored in his  Exra viii. 29, Dan. ix. 14.  There is
d.eath, and his friends visit his tomb  usually in the word the notion of
with affectionate solicitude, and keep  watching, with a view to guarding, or
watch over his grave.  So Dr. Good  protecting, as when one watches a
renders it. Jerome translates it, et inl  vineyard, a house, or other property.
conaf,(rrie mortuorTum aiiiabit.  The  The sense here is, probably, that hlis
LXX, "And lie shall be borne to  tomb should be carefully wavtched by
the graves, and he shall vwatch over  friends, and the verb  is probably
the tombs;" or, he shall cause a  taken impersonally, or used to denote
watch to be kept over his tomb-"-rz  that sonze one would watch over his
(oy2oiv lyr! tSqlr, 7nFor.  Amidst this va-  grave.  This mlight be either as a
riety of interpretation, it is not easy  proof of affection, or to keep it in
to determine the true sense of the  repair. Oneofthe most painful ide-as
passage.  The general meaning is  mighlt have been then, as it is now
not difficult.  It is, that he should be  amnong American savages (Bancroft's
honored even in his death; that he  History of the United Btates, vol. iii.
would live  in  prosperity, and be  p. 299), that of having the grave left
buried with  magnificence.  There  or violated, and it may have been rewould be nothing in his death or  garded as a peculiar honor to have
burial which would certainly show   had friends, who would come and
that God regarded him as a wicked  watch over their sepulchre.  Accordman. But there is considerable diffi-  ing to this view, the meaning is, trhat
cuity in determining the exact sense  the wicked man was ofteii honorably
of the original words.  The word  buried; that a monument was reared
rendered tomb in the text and heap  to his memory; and that every mark
in the margin ('.,) occurs only in  of attention was paid to him after he
the following places, Ex. xxii. 6, Job  was dead.  Numbers followed him to
v. 26, Judges xv. 5, where it is ren-  his burial, and friends came and wept
dered a shockl of corn, and in this  with affection around his tomnb.  The
place.  The verb in the Syriac, Ara-  argument of Job is, that there was no
bic, and in Chaldee, means to heap  such  distinction  between the lives
up (see Castell), and the noun may  anrd death of the righteous and the
denote, therefore, a stack, or a heap  wicked as to malke it possible to deof grain, or a tomb, that was made  termine the character; and is it not
by a pile of earth, or stones. The  so still?  The wicked man often dies
ancient tumuli were mere heaps of in a palace, and with all the comforts
earth or stone, and probably such a  that every clime can furnish to allepile was made usually over a grave  viate his pain, and to soothe him in his
as a monument.  On the meaning of dying nmoinents.  He lies upon a bed
the word here used, the reader may  of down; friends attend hiim with unconsullt Bochart, Illieroz. P. i. L. iii.  wearied care; the skill of mlledicine is
c. xiii. p. 853. There can be little  exhausted to restore hiim, and there




810                                 JOB.
33 The  clods of the  valley   as there are innumerable before
shall be  sweet unto  him, and   him.
every a man shall draw  after him,                     a He. 9 i7.
is every indication  of grief at his  reproach of an Algonquin —' the air
death'.  So, in the place of his burial,  is pleasant, and thle sun so cheering,
a monument of finest marble, sculp-  and yet you do not remnove the snow
tured with all the skill of art, is reared  from the gr ave, to warm him   a littlet,'
over his grave. An inscription, beau-  and he knew  no contentment till it
tif'ul as taste can make it, proclaims  was done." Bancroft's History, U. S.
his virtues to the traveller and the  iii. 294, 295.  The same feeling is
stranger.  Friends go and plantroses  expressed by Fingal over the grave
over his grave, that breathe forth their  of Gaul:
odors around the spot where he lies.
Whio,  froorP  the dying  scene, theye children fmusicl stings,
Who, from t10h111 te dyilng scene? tlhe f-''The bed of Gaule and his sun-beam by lin;
neral, the monument, thle attendants,  i7Whlere may be seen his restingr-place fironi afal
would suppose that hie was a             rances hich banehes ioviersshadow,
whlioin God labh~orived, sod w~hose soul  Under the swin ofathe oa lofgreenest flourish,
Of quickeset rowth, and most durable form,
was already in  hell?  This is the  Which will shoot forth its leaves to the breeze
argument of Job, and of its solidity          of the shower,
no cine can doubt.          Vt Wlile tle heath around is still withered.
rin~~~~o one can doubIts leavesa from the extremity of the lnCad,
33. Ti.e clods of the valley shall 1e  Sbllbe   e seen i bl,y the birds in Summer;
s.ocet unto him.  Tha t is, lie shall lie  Aind each bird shllll perch, as it arrives,
On a sprig of its verdlant branch
as calmly as others in the grave. The  O  e       of i edsi bne
lInn ouae  oere is tssken from that do-  Gaul in his mist shall ihear the cheerful note,
langu~age here i~s tak en'iom thcat de-'Wbhile the virgins are singinag of Evirchonma.
lusion of xvhich we all partakle when
we reflect on death.  We think  of  Thus, also, Eolles (History of the
ourselves in tle grave, and it is almost   urolks p. 332) remarlks of thseSualta
impossible to divest our minds of the  Rurad  I. that " after his death, Isis
idea, tlhat we shall be conscious there,  son raised the siege, and returned
and be capable of understanding out  bickI to Adrianople    le caused the
condition. The idea here is, that the  dead to be bried with great solemniperson who was thus buried, might  ty in the Western suburbs of Broosa,
bt sensible of the quiet of his abode,  in a chapel without  roof, in accordand  enjoy, in  some measure, the  ance with the express desire of the
honors of the beautiftll or splendid  $ultan, in order that the mercy arid
tob, in whiich Ihe was buried, and  blessing  of God might descend on
the anxious care of his friends.' So  himn, that the sun and the moon night
ve tllhLnk of our fiends, tlhoughl we do  shine on his grave, and the rain and
not often express it.  The-dear child  tle dew  of heaven  fall upon  i."
that is placed in the darlk vault, or  Rosenmiller's Alte u. neue Morgenthist is covered up in the ground-we  land, in loc.  The word clods here, is
feel as if eve couild not leave him   rendered stones by Prof. Lee, but the
there.  (ez  in~sensibly shudder, as if  more general interpretation is that oi
he rlmight be conscious of the darkness  sods, or clods.  The word  is used
and chilliness, and a pant of our trial  only heoe, and in Job xxxviii. 38
arises fiomn this delusion.  So felt the  where it is also rendered clods.'Ihe
American  savage-expressing  the  word valley (SDt) means usually a
emrotions of the heart, which, in other  stream, brook, or rivulet, and'then
cases, are often concealed.  " At the  a vallev  where such a brook runs.
bottom of a grave, the melting snows  Notes lh. vi 15.  It is not improbahad left a little water; and the sight  i)le that such valleys were chosen as
of it chilled and saddened his itnagi-  burial places, fornom  the  custom   of
nation.'You have no compassion  planting shrubs and flowers around a
for my poor brother' —such was the  grave, because they would  flourish




CHAPTER XXI.                                  3I11
34  How  then  comfort ye me  in " vain, seeing in your answers
cn. 16.2.     1traTnsression.     there remaineth  falsehood?
best there.  The valley of Jehosha-  trials, who havesuch erroneous views
phat, near Jerusalelu, was long occu-  of the government and dealings of
pied as a burial place.F TJ-/ind every  God?  True consolation could be
man shutll draw o-ter hi~m. Some sup-  founded only on correct views of tle
pose tllat this means, that he shall  divine government; but such views,
share the common lot of moltals-   Job says, they had not.  With tlheir
that innumerable  multitudes  have  conceptions of tile divine admliinistragone thither before him —and  that  tion, they  could not administer to
succeeding generations shall follow   him any real consolation.  W7e l-may
to tile same place appointed for all  learn hence, (I.) That all real consothe livng. No&yes. Others, however,  lation in trial r, Lust be based on correct
suppose that this refers to a funeral  apprehensions of the divine characprocess,..n and that the meaning is,  ter and plans.  Falsehood, delusion,
that all the world is dirawn out after  error, can give no perm-anent conmiort.
him, and that an innumerable multi-  (2.) They whose office it is to adtude precedes him when he is buried.  minister consolation to the afflicted,
Others, again, suppose it means, that  should s'eek after the tr?2th about God
his example shall attract mainy to,and his governmlrent.'Thley should
follow  and adopt his practices, as  endeavor to learn why he afflicts men,
many have done before him  in imi-  what purpose  he proposes to  actating similar characters.  Lee.  It  complish, and what are the proper
is clear, that there is some notion of  ends of trial.  They should have an
honor, respect, or pomlp in the lan-  unwavering  conviction  that lie is
guage; and it seerns to me more likely  right, and should see as far as possible
that the mneaning is, that he would  why lie is right, before they attempt
draw out every body to go to the olace  to comflort others.  Their own souls
where fie was buried, that they might  should  be irmbued with the fulllest
look on  it, and  thus  lhonor him.  conviction that all the ways of (God
Whliat multitudes would go to look on  are holy, and then they should go and
the grave of Alexander the Great! endeavor to pour tiheir convictions
How manny have gone to look on the  into other hlearts, and make them feel
place wlhere Cesar fell!  -ow many  so too.  A  mainister of the gospel,
have gone, and xwxill go, to look on  who Iias unsettled, erroneous, or false
the place where Nelson or Napoleon  views of' the character and governis bur.ied    This, I think, is tbe idea i  ent of God, is poorly (qr.l<ified for
here, that the man who should thullS  his station, and will be a 1' mnise (iblc
die, would.draw great numbers to the  coa tforter" to those who are inl trial.
place where he was buried, arid that  Truth alone sustains the soul in afbefore him, or in his presence, there  fliction.  Truth only can inspire conwas an innumerable  multitude, so  fidence in  God.  Truth  only  can
greatly would he.be honored.         i break the fdrce of sorrow, and enable
34. How then comfort ye ame in nvain,  the suftbrer to look up to God and to
&c.  T'hat is, how can you be quali-  hieaven witli confidence and jov.
fled to give me consolation in my
END  OF VOl. I,