Job 1-19
JOB
THE ARGUMENT
The argument of any book is like the crystal to a watch, or a pure translucent tiffany cast over rich embroideries; which do not darken what is under them, but set them off, and instead of hiding, beautify. It might be wished, that we could give you such an iconism, and such a transparency to this book; than which none (in all the holy volume) has more need of a shining lantern at the porch to enlighten both itself, and the reader; for, though most excellent and glorious things be contained in it, yet they seem to partake the same portion with their subject, being (as his prosperity was) clouded often with much darkness and obscurity: and that, not only in those things which are of less moment, and edification, (viz. the time, and place, and penman, etc.) but in points of higher doctrine, and concernment; which (whether it be from their own inborn sublimity, or the originary ambiguities and uncertainties of the hard language which presents them) we can but peep into, and conjecture at, rather than discern; being forbidden clearer apprehensions, by that thick and large veil which is spread everywhere upon them: and this has prevailed so far upon some judgments, that they have suspected all for a mere parable, and will believe Job to have been no other, than, what he says the life of man is, a fancy and shadow (Job 14. 2): but I shall desire a great prophet, and apostle, to refute this infidelity: in the mouth of two such witnesses (had we no further evidence) let the truth and honor of this Scripture be established forever: neither of whom would have proposed our hero as an example of brightest holiness, and patience, if he had been no more than a dim fiction, nor have taught us the noblest acts and duties of religion by things imaginary, and which never were (Ezek. 14. 4.; James 5. 10, 11): the book is observed indeed to be a sort of holy poem, but yet not a fable; and though we cannot expressly conclude when or by whom it was written, though our maps cannot show us what Uz was, or where situate, yet cannot this Scripture of Job be rejected, until atheism grow as desperate, as his wife was, and resolve with her to curse God, and die. For the partition, or method of the book, no invention can perform that better than the infallible Spirit of God has, who divides it (by St. James) into the patience of Job, and the event or catastrophe of it: and so makes it a diviner kind of tragicomedy; where many griefs and miseries determine sweetly in greater joy and mercy. This joy is advanced by the black shadowings of sorrow, and that sorrow is heightened by many sad and doleful aggravations; whilst not only what he is deprived of, oppresses him, but even what he enjoys, and his very comforters are as miserable as his losses. So is he assaulted on all hands, and had not stood possibly in the combat, but that he was impregnably armed with wisdom, and righteousness, and patience: his wisdom appears singular in that deep variety and intermixtures of all learning and philosophy, there being not any art, or profession, which all the schools have boasted, without a clear footstep and intimation here (Ch. 9. 5, 6, 7, 8, etc.). The second breaks forth, not more in the faithful character and testimony of God's own Spirit, than in his own humble acknowledgments, and actions: which (let his uncharitable judges censure them for hypocritical, or what they please, yet) demonstrate all along his strong sincerity, and holy purpose; especially in this, that they breathe and long after a better liberty and purity, which in themselves they had not, and disclaiming their own perfection (Ch. 9), seek it from his, who found folly in the very angels, and had given him sure persuasions, and full hopes, through the life of his Redeemer, that after a short corruption in the grave, his deflowered skin and flesh should be renewed, and those very eyes which had been eaten out by worms, should in heaven see God forever (Ch. 19. 25, 26): which belief and knowledge of Christ, though weak and dim, yet prove Job, whatever countryman he was, to have been a true Israelite, and a son of Abraham, though a Gentile, nay an Edomite: it is not the letter gives this descent, but the Spirit; nor does circumcision, or things outward make a Jew, (that is, a true member of the Church,) but the inward praises of the heart (Rom. 2. 28, 29): in these Job excelled many that call Abraham Father, having an unextinguished light of the true Messiah glimmering in his soul, which was more admirable in him, because his day-star was not yet risen; and yet is such a day-star to us, that had we no more to condemn atheism, and unbelief, and idolatry, and hypocrisy, and blindness, but this one history, we should yet be left unexcusable, there being so much in it to instruct us concerning both the Creator, and the creature; the blessed nature, attributes, providence, and service of him, and the empty mocking frailty, and unprofitableness of this. And then last, his patience, which is the most renowned grace of all; thus stands open and aloft in every chapter, and has left him the fairest monument and copy of divine fortitude, and constancy, that the Church of God has recorded. This patience is so much the more honorable, because his former condition was so large and prosperous: because his knowledge and grounds were darker, than those which later discoveries have blessed Christians with; and because his trials and concussions were more violent. He was a butt exposed to all arrows, and both heaven, and earth, and hell shot terribly at him: he was afflicted by God himself, by men, and by devils. He was not spared in any comfort that human life enjoys, but stripped utterly naked; both friend and foe were cruel to him; and a general conspiracy and fullness of misery beleaguered, and wounded him. No wonder if sometimes natural infirmity betrayed itself, and that we find some less faithful, and temerary, and excessive complaints bursting from him. In such united perturbations and stormings, who can but pity his immoderation, his staggerings: and read those easy lapses both with fear, and compassion? Notwithstanding, in the main he continued victorious, and not only worsted real difficulties, but verbal: those bitter criminations and aspersions of his friends, he refuted as easily, as those from Satan: and after a strenuous and vehement dispute with them, God himself who sat in the chair, and moderated, and was glorified by him, glorifies himself in declaring the unseen (but never unjust) end of his chastisements, and gives the triumph to his servant. To whom he restitutes a multiplied felicity, increasing both his friends and his riches, and brought him off that tragical and mournful theater with far greater glory than he entered upon it: and so has left us an example as well of his goodness, as of his power: and together has taught us both our calamity and happiness; that seeing the patience of Job, and the end of the Lord in it, we might not murmur, when visited, nor decide God's secret favor by outward pressures; but believe firmly that none shall ever lose by honoring the Lord, and that we may continue children and beloved, even when most sharply corrected, and therefore account them happy, that suffer for his sake, and that no joy is greater, than such temptations.
CHAPTER 1
Verse 1. {There was a man in the land of Uz, whose name was Job: and that man was perfect and upright, and one that feared God and eschewed evil.} Of the penman of this book, see on Ps. 87. 4. Cant. 1. 1.
In this first verse, the principal object of the ensuing history, is set forth by his nature and sex. A man. By his habitation, In the land of Uz. By his name, Job. By his virtues and good qualities, perfection, uprightness, fear of God and care to avoid evil.
{There was a man} The word איש is used sometimes only to distinguish the male from the female, as Gen. 2. 23. where the name of woman is given to Eve, because she was taken out of man. Sometimes it signifies not an ordinary man, but a great and famous man where it is opposed to, or distinguished from, Adam; as Ps. 49. 2. & Ps. 62. 9. where it is expressed by men of high degree. And such a man was Job, the greatest of all the men of the East, verse 3.
{In the land of Uz} See on Chap. 9. 24. upon Earth. Uz, a part of the country of Idumea, as Lam. 4. 21. so called from Uz, the son of Dishan, the son of Seir, Gen. 36. 28. mentioned, Jerem. 25. 20. Or, a part of Arabia, bordering upon the land of Edom, others conceive because the places from whence Job's friends came, were thereabouts. Three persons are mentioned in Scripture by the name of Uz. The first the son of Aram, son of Shem, son of Noah, Gen. 10. 23. The second was the firstborn of Nahor, Abraham's brother by his wife Milcah. Gen. 22. 21. The third, the son of Dishan, the son of Seir, Gen. 36. 28. From whom the place here mentioned seems to be called Uz, his posterity seating themselves in those parts.
{Whose name was Job} The Hebrew word שם signifies, 1. The proper name of a man, by which he is called. Isa. 4. 1. 2. The knowledge or taking notice of one. Mic. 4. 5. 3. Fame, or renown. Num. 16. 2. 4. The person himself. Ps. 20. 1. 5. A man's posterity. 1 Sam. 24. 21. 6. Help from one. Ps. 44. 5. Here it is taken in the first sense, for a man's name. This shows, that this book contains a true history, and not a mere parable, as some would have it. For his name is here set down, and mentioned also, James 5. 11. and joined with Noah and Daniel, Ezek. 14. 14. whose histories, without doubt, were not parabolical, but true and real. Also his country is named, and the country of his friends, and the places one near another. It seems he lived before the Israelites planting in Canaan; else he would not have offered sacrifice in his own country, but gone to Jerusalem, as was commanded. Neither would Job have offered sacrifice himself, verse 5. but have brought it to the priests, who used to offer it in the land of Canaan. And there is no mention of the deliverance out of Egypt, and wonders in the wilderness, which many other books of canonical Scripture, mention, and might upon several occasions have been mentioned here; if they had been done before this time. See on Gen. 36. 33.
{and that man was perfect} He was sincere, without fraud or dissimulation, Ps. 32. 2. & 18. 23. John 1. 47. A sincere heart is the root of all piety, Gen. 6. 9. & 17. 1.
{and upright} Just in all his dealings towards men, verse 8. Chap. 2. 3. & 8. 6. & 33. 27. upright in his ways, Chap. 4. 6. Prov. 19. 27. Ps. 15. 2, 3. as appears at large, Chap. 29. & 31. See Isa. 26. 7.
{and one that feared God} One that was truly religious, and made conscience of duty to God, as well as to man, 1 King. 18. 12. Nehem. 5. 15. & 7. 2. Acts 10. 2. For God. See on Chap. 20. 29.
{and eschewed evil} Evil of sin, the cause of all other evils; as Ps. 34. 14. & 37. 27. Isa. 1. 16. 1 Pet. 3. 11. Noted here as an effect of the fear of God, Prov. 8. 13. & 16. 6. All this was the more commendable in him, in that he was not carried away with the idolatry and unjust dealing of the Edomites, among whom he lived, but shined like a star among them, in piety and righteousness, than if he had so lived in Abraham's family, or among the Israelites; as it was to Noah to be upright in the old world, Gen. 7. 1. to Lot in Sodom. 2 Pet. 2. 7, 8. to Joseph in Egypt, Gen. 41. 18. Phil. 2. 15. The word רע signifies, 1. Evil of sin. Ps. 51. 4. 2. Evil or punishment. Amos 3. 6. Here is meant evil of sin.
V. 2. {And there were born unto him seven sons, and three daughters} Here is set out God's blessing on Job, in giving him so numerous a posterity.
{seven sons} Sons and daughters have their name in Hebrew from בנה to build, because they are built up by their parents, and build up the family. Job had more sons than daughters, and his name and family was likely to be spread so much the more, whereas daughters are translated to other men's names and families. The names of families are preserved in males, extinguished in females. Hence זָכָר, a male, from זֵכֶר, memory: נשים, women, from נשה, to forget. For Son. See on Chap. 14. 21.
{three daughters} God showed his bounty to him, in giving him issue of both sexes.
V. 3. {His substance also was seven thousand sheep, and three thousand camels and five hundred yoke of oxen, and five hundred she asses, and a very great household, so that this man was the greatest of all the men of the East} He proceeds to the description of Job's great wealth and prosperous estate, large enough to afford him comfort, and enrich his posterity.
{His substance} His children and riches are declared to commend his virtue in his prosperity, and his patience and constancy, when God had taken them from him. By substance is meant cattle, which were their greatest riches in those times. And so the word is translated, Exod. 12. 38. Gen. 4. 20. & 26. 14. and may be here.
{seven thousand sheep} He begins with his sheep, because they were most in number of all his cattle. The word signifies lesser cattle, as sheep, and goats; especially where it is opposed to greater, as Gen. 12. 16. Levit. 1. 2, 10. Such served for food and clothing. The word אלף signifies. 1. An ox, Ps. 8. 7. 2. A thousand. Gen. 20. 16. So here.
{three thousand camels} The Scripture testifies, that there was much use of such cattle in the Eastern countries to carry burdens, Gen. 37. 25. They were strong cattle, and had some two bunches on their backs, some, one; fit to keep their burdens settled: and one on their breasts, which they leaned on, when they couched down to receive their burdens.
{five hundred yoke of oxen} These were of great use for plowing of the ground, verse 14. 1 King. 19. 19. Amos 6. 12. בקר signifies. 1. The morning. Isa. 33. 2. 2. An ox. Exod. 22. 1. So here.
{five hundred she asses} Or, asses; without distinction of sex, for all his cattle are set down, and there is no distinction of sexes mentioned in his other cattle. And so the word is translated, verse 14. Gen. 45. 23. The she-asses are expressed, because these were kept most frequently for breed. Such cattle they used to ride on in those parts. Judg. 5. 10. and Judg. 10. 4. and to carry burdens also, Gen. 43. 26. & 44. 13.
{and a very great household} Abundance of servants employed by him. His children were reckoned before, verse 2. The word comes from עבד a servant. Or, very much husbandry. Abundance of fields and gardens to till and dig, Gen. 35. 14. These go together, for where there is much husbandry, there must be many servants.
{The greatest of all the men of the East} The richest and powerfulest, and most famous for wealth and honor, of all those that lived in those Eastern parts, Gen. 24. 35. Or, of greatest authority, 2 King. 4. 8. His wealth is here largely set out to show his sincere piety, that forgot not God in so great prosperity; which man's corrupt heart is of itself very prone unto, Deut. 8. 11–17. & 32. 15. 2 Chron. 26. 16. Prov. 1. 32. and to make way for the praise of his future patience in cleaving to God in the loss of so great an estate, Ps. 44. 17–22. Men of the East, Heb. Sons of the East. Gen. 25. 6. who lived eastward in respect of Canaan, Judg. 6. 3. Gen. 29. 1. 1 King. 4. 30. Such were the Arabians, Chaldeans, etc. Or, of those Eastern parts, simply considered in respect of the world, for Canaan, in likelihood, was in no great request in Job's time, who is thought to live long before the Israelites conquered Canaan. קדם signifies. 1. Ancient, Deut. 33. 15. 2. The East. Num. 23. 7. So here.
V. 4. {And his sons went and feasted in their houses, every one his day, and sent and called for their three sisters to eat and to drink with them} Way is now made to the ensuing history of the great crosses, that fell on Job by the loss of all his children.
{his sons} His daughters did not make feasts, nor invite their brethren, for that might have seemed an immodest act, not beseeming virgins; neither had they any conveniency to do it, not having houses of their own, but living in their father's house, as the manner of virgins was, Judg. 11. 31. 2 Sam. 13. 7.
{went and feasted} That is, no more but made feasts. No journey here is intended. So, Go tell thy Lord, 1 King. 18. 8. Go tell that Fox, Luke 13. 32. Or, came together, and feasted. For the word signifies coming, as well as going, Jon. 1. 3. This added to Job's comfort, that his children were so loving one to another, and declared their good will by mutual feasting. It was also an addition to his sorrow, when he lost them. The word feasts, is taken from a word that signifies to drink; for choice wines and drinks, were a principal part of their feasts, Gen. 43. 34. Est. 1. 8. הלך signifies. 1. Going about anything. 1 King. 18. 8. 2. Walking. Gen. 3. 8. 3. Passage of ships. Ps. 104. 26. 4. Dying, or going out of the world. Gen. 15. 15. 5. Constancy in a condition. Gen. 15. 2. 6. A course of life. Ps. 1. 1. Here it is taken in the first sense, for going about a business. Feasted. Heb. Made a feast. For Made. See on Chap. 14. 9. or Bring forth.
{in their houses} Every one in his own house, according to his turn. For Houses. See on Chap. 15. 28.
{his day} It may be each on his birthday, which used to be kept in those parts, Gen. 40. 20. Matth. 14. 6. and it may be Job kept his before; which soon after he curses, Chap. 3. 1. Or on such a day, as by mutual agreement, came to each one's turn to invite. For Day, see on Chap. 14. 14.
{sent and called for their sisters} Or, sent some to call their sisters. So Matth. 14. 10. Herod sent, and beheaded John, that is, he sent one to behead him; as Mark 6. 27. See more of this phrase on verse 5. They neglected not their sisters, though they invited not them, but sent servants to invite them, and attend upon them, showing hereby the loving respect they bore to their sisters: yet no doubt there was a special hand of God's overruling providence in it, that Job might be the more fully tried, by the loss of all his children in one day. For Sent see on Chap. 14. 20. For called on Ch. 13. 22.
{to eat and to drink with them} To feast with them, as Eccl. 2. 24. Isa. 22. 13. Luke 22. 19. The word אכל signifies 1. To eat. Exod. 34. 28. 2. To devour anything. V. 16. of this chapter. Consumed. Heb. Eaten. Here it is taken in the first sense for eating with the mouth.
V. 5. {And it was so, when the days of their feasting were gone about, that Job sent, and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: For Job said, It may be, that my sons have sinned, and cursed God in their hearts: thus did Job continually} The great care that Job had to keep his children in the favor of God, is set down by many particular circumstances in this verse; which shall be expounded in their order.
{when the days of their feasting were gone about} When all their turns were over, before they begin to feast again. Or, if there were more days than one of feasting in one house, Job might offer sacrifice after every several turn. This shows his great care of them, that would not defer the work any longer, than the end of their feasting.
{Job sent and sanctified them} He sent messengers unto them to require them in his name to prepare themselves (as verse 4. see there) in a holy manner to join with him in offering a sacrifice to God for them next day. This he does as a father, and likewise as a master of a family, and priest of God for that family. This did further set out the care that Job had of his children's spiritual good. The sanctification here spoken of, contains an expectation of a sacrifice; and readiness to attend upon it at the time appointed: as in Num. 11. 18. the people are bidden to sanctify themselves against tomorrow, that is, to expect flesh then to eat, and to be ready to receive it. Also it may contain a legal or ceremonial kind of purging and cleansing themselves by washing their clothes, abstaining from the marriage bed, and such like ceremonies. As the people of Israel are commanded to do against the receiving of the law, Exod. 19. 10, 14, 15. 1 Sam. 16. 5. John 11. 55. Or, by prayer and fasting the day before, and humbling themselves, they were to fit themselves for the sacrifice, that it might be accepted. And above all, by internal and spiritual means, as mortification, good meditations, Gen. 35. 2. repentance of their errors in their feasts, reconcilement to one another; that without uncleanness they might be partakers of the action, and benefit of their father's sacrifices offered, for them.
{and rose up early in the morning} This further illustrates Job's fatherly care of his children, in that he would not put it off any longer, but the next day in the morning, and that rising early as soon as light affords conveniency for such service. A thing noted in Scripture, as a sign of sedulity in any employment, 2 Chron. 36. 15. Ps. 101. 8. Jer. 25. 4. & 29. 19. Hos. 5. 15. Also the morning was the fittest time for God's service, when men were freshest, before they were engaged in their worldly businesses. Therefore that time was chosen by godly men for prayer, Ps. 5. 3. & 63. 1.
{and offered burnt-offerings} Of which himself might take no part, but they were all offered in fire unto God, and passed away in smoke, and were turned into ashes. See on Ps. 20. 3. & 37. 20. Offering in Hebrew, is lifting up, because the priest lifts it up on the altar to be burnt, and it mounts upwards in smoke, and the people lifted up their hearts and eyes after it, Ps. 141. 2.
{according to the number of them all} Either seven sacrifices for his seven sons, who made the feasts, or ten, including his three daughters also, who might forget themselves, and offend God in their mirth, as well as his sons: he offered for every one of them an offering of reconciliation, which declared his religion toward God, and care of his children. See Levit. 1. 10.
{For Job said} I.e. thought in his heart. For thought is the speech of the mind; as words, of the tongue, Ps. 39. 1. & 14. 1. & 32. 5. Gen. 20. 11. I thought. Heb. said. See on Chap. 16. 1.
{It may be that my sons have sinned} See his godly jealousy over his children, that though he knew no hurt in their feasts, nor had heard none by information, yet considering how ready man's nature is, especially in his youth, to offend at such times, he suspects the worst, that they might be guilty of immoderate mirth, immodest gestures, prodigality, abuse of God's gifts, forgetfulness of the poor, and other sins of carnal incogitancy. For son, see on Chap. 14. 21. Eccles. 7. 2. Or, thought unfitly of God, as follows.
{and cursed God} In Hebrew it is, blessed God: as 1 King. 21. 10, 13. Job 1. 11. & 2. 5, 9. Because the crime of blasphemy at that time was esteemed so enormous and execrable, that men could not endure to hear it called by the proper name, but although they had a word to express it by, yet they so detested that sin, that they called it by the contrary. So a Sodomite and a whore, have their names in Hebrew from holiness, being both most unholy, Chap. 36. 14. Gen. 31. 50. & 38. 21, 22. Deut. 23. 18.
{in their hearts} Job thought his children might have some irreverent thoughts concerning God in the heat and liberty of their feasting. For had he known they had openly blasphemed God, he would never have endured it, but would have forbidden them those wicked feasts. Yet knowing evil thoughts of God to be sinful, he offers sacrifice for them. For Heart see on Chap. 15. 12.
{Thus did Job continually} Heb. all the dayes. Either after each feast was ended, or after the courses of feasting were all gone once about, and before they began again. The latter is most agreeable to the beginning of the verse, unless each brother feasted more than one day at one time. For Did. See on Chap. 14. 9. on Bring forth. For Days. See on Chap. 14. 14.
V. 6. {Now there was a day, when the sons of God came to present themselves before the LORD, and Satan came also among them.}
Here begins the history of Job's troubles, which are said to take their rise from Satan's malice.
{There was a day} That is, a certain time.
{the sons of God} The good angels, Job 38. 7. Luke 20. 36. They are God's children by creation, according to God's image, as Adam was, Luke 3. 38. They are like God in power, wisdom, and holiness.
{came} From doing God's will on earth, they returned to heaven. Or, appeared before God, for the end following. For Came. See on Chap. 15. 21.
{to present themselves} In an especial manner, or for a special end. It may be, to give an account to God of their service done on earth for the good of his people. So God examines Satan, verse 8. what he had seen in Job. Or, they came to offer him their service in some peculiar business; as 1 King. 22. 21.
{Before the LORD} Or, By, or, near the Lord. So the word is rendered, 2 King. 22. 19. Zech. 4. 14. Gen. 18. 8. They that stand on the right hand, or on the left, stand not before, Matth. 25. 33. Because our infirmity cannot comprehend God in his majesty, he is set forth unto us as a king sitting on his throne, that our capacity may be able to understand that which is spoken of him. And his angels are likened to great officers, that at certain times appear before kings, to give an account of their employment. See the like, 1 King. 22. 19.
{Satan} Heb. The Adversary. The article intimates a principal adversary. As, The Son of man, Matt. 25. 31. That is, the most excellent son of man. This title is in Scripture attributed sometimes to ungodly men, who show themselves enemies to God's people; as 1 King. 5. 4. & 11. 14. In both which places Satan in Hebrew is translated adversary. But here it is meant of the devil, who is the greatest enemy the people of God have, 1 Chr. 21. 1. and is therefore called the accuser of the brethren; Rev. 12. 10. because he not only hates them himself with an irreconcilable hatred, but also labors by accusing them to God, to make him their adversary also, Zech. 3. 1. So the sons of God, are sometimes men, but in this verse they are angels.
{came also among them} Heb. in the midst of them. Not into heaven; for being once cast out, he can come no more there. But it is a similitude taken from earthly courts, where advocates and accusers come all together: and it intimates unto us, that as the good angels are ready to go forth at God's command for the good of men, so is Satan ever ready to further his own malicious plots against them. Neither came he for good, as the angels did, but presents himself impudently to get a commission to hurt Job.
V. 7. {And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD and said, From going to and fro in the earth, and from walking up and down in it.} Satan like a subtle adversary, and crafty accuser, lays nothing to Job's charge, till God give him occasion by his question, that so he might hide his malice, which appears to be great against Job, by his ready exception against him, without any study or delay, verses 9, 10. He had sought to undo Job by prosperity before; now he plots how to do it by adversity.
{the LORD said to Satan} He made his intention known to him by some spiritual way unknown to us. So angels speak one to another; and as men speak to God in their hearts, Exod. 14. 15. 1 Sam. 1. 13.
{Whence comest thou?} This question is asked after the manner of judges, who are to find out men's faults by inquiry. See the like, Gen. 3. 9. & 4. 9. For God knew well enough where Satan had been, and what he had been doing, and that he came with a heart full fraught with malice against Job.
{answered} See on Chap. 16. 1.
{From going to and fro} Zech. 1. 10, 11. & 6. 7. 1 Pet. 5. 8. Satan has no legs to go to and fro, yet he removes from one place to another in a spiritual manner, as angels do. He is sometimes in one place, sometimes in another: he is not everywhere like God, nor unmovable like a tree, though he cannot go as men do. Herein is described the nature of Satan, who is ever ranging for his prey, as one unquiet, seeking always to do mischief. Yet Satan did not intend so much in this phrase, for he would not accuse himself to God, but he sought to keep himself from giving account of the hurt he had done; as if he had said, I have been doing no harm, only I have walked up and down in the world, which is permitted to me; like Gehazi his excuse, Thy servant went no whither, 2 King. 5. 25.
{in the earth} For he had nothing to do any more in heaven. See the notes on verse 6. For Earth. See on Chap. 9. 24.
{From walking up and down in it} He sets a good face on it, as if the earth were the place of his delight and full liberty, which is the place of his banishment and restraint, till he receive his lasting damnation, Luke 10. 18. Rev. 12. 12. John 14. 30.
V. 8. {And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth; a perfect and an upright man, one that feareth God, and escheweth evil?} Satan not yet bolting out his malice against Job, God gives him a fuller occasion by a particular inquiry after Job's integrity.
{Hast thou considered} Heb. Hast thou set thy heart on? That is, Have you thoroughly observed his whole conversation? So Hag. 1. 5. Exod. 9. 21. 1 Sam. 4. 20. & 25. 25. A fit question, for Satan uses thoroughly to sift God's people, Luke 24. 31.
{my servant Job} Though all creatures be God's servants, and owe him duty and obedience, Ps. 119. 91. and good men in a more special manner, Isa. 65. 13. yet are they more particularly so styled in holy writ, whom God does adorn with most eminent graces, and employ in most eminent places; as Moses, Num. 12. 7, 8. Deut. 34. 5. David, Ps. 78. 70. & 89. 20. Paul, Rom. 1. 1. John, Rev. 1. 1. yea and Christ himself, Isa. 42. 1. Matth. 12. 18. Job may be called God's servant here, because he worshiped the true God, though he lived among idolaters; or else because of his eminent graces mentioned verse 1. and here repeated.
{like him} That is, equal to him. For, no doubt, there were many good men alive, who were like Job, though they came short of those excellent graces that were in him, in regard of degrees. So the word is used, 1 Kings 8. 23. & 21. 25. Ps. 86. 8. Deut. 33. 26. 2 Sam. 7. 22. Exod. 15. 11. Mic. 7. 18.
{in the earth} Or, in the land. To wit, wherein he dwelt. As he was greater in wealth than the rest, verse 3. so also in piety. So the word is used, for a particular region, verse 10. Ps. 101. 8. Gen. 12. 1, 6. Jer. 5. 30. & 12. 4, 12. & 23. 10.
{a perfect, etc.} The following words were all expounded verse 1.
V. 9. {Then Satan answered the LORD, and said, Doth Job fear God for nought?}
{Then Satan answered the LORD} Satan had no wickedness to accuse Job of, else no doubt he would have done it. Yet he will accuse him of hypocrisy, although he could not possibly know his heart. See Satan's great malice.
{Doth Job fear God, etc.} He propounds it by way of question in a kind of admiration, as wondering that God should speak so well of Job, who might serve God for by-ends, as many other rich men did.
{for nought} Without an ample reward, out of pure love: or rather has he not his reward beforehand? as verse 10. He serves you not as a child, but as a mercenary servant, Chap. 14. 6. The word חנם sometimes signifies for naught, or without reward or pay, as here, and Gen. 29. 15. Exod. 21. 2, 11. Sometimes, without cause, or wrongfully, as Job 2. 3. Ps. 35. 7. 1 Sam. 19. 5. & 25. 31. Sometimes, without success, or in vain; as Ezek. 6. 10.
V. 10. {Hast not thou made an hedge about him, and about his house and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land.}
{Hast not thou, etc.} Now he goes about to prove his former accusation, that Job did not serve God out of love, but only for reward. Because he knows that you use to work wonderfully for him, which he perceives in the mighty protection of him and his, and increase of his cattle, therefore he does all these righteous actions.
{made an hedge about him} A metaphor taken from a field, or a vineyard fenced round about with a strong hedge, that no cattle or wild beasts or thieves come in to do hurt there. See Ps. 80. 12, 13. Isa. 5. 2, 5. Hereby in Scripture is intimated God's special providence defending his people from all evil. This is their safeguard. This is sometimes set out by a wall, which is the safety of a house, Ezra 9. 9. Zech. 2. 5.
{and about his house} You have not only protected himself, but also his house and dwelling place, or rather his household, children, servants, his whole family. So the word is taken, Zech. 13. 1. 2 Sam. 7. 16, 25. Gen. 18. 19. Josh. 24. 15. Gen. 39. 5. Luke 19. 9. Acts 16. 34. For House, see on Chap. 15. 28.
{and about all that he hath} His cattle, and goods. Such things as he has abroad in the fields.
{on every side} So that no hurt, no not the least, can come to him, or his. You have not left so much as a gap for any enemy to come in to hurt him, or his, or aught he has.
{Thou hast blessed} Or, And blessed. So that the whole verse may go on by way of question. God's blessing sometimes includes all benefits spiritual or temporal; as Gen. 12. 2. & 24. 1. Ps. 1. 1. & 128. 1, 2, 4, 5. Sometimes spiritual only, as Eph. 1. 3. Sometimes temporal only, as Deut. 28. 3, 4. Gen. 1. 22, 28. & 39. 5. Deut. 7. 13. Such it here imports, as appears by the next words. And it is not likely that Satan, who would not acknowledge those graces, that God himself professed to be in Job, verse 8. would honor him so much as to take notice of them under a general term of blessing.
{the work of his hands} You have made all his actions to prosper, Ps. 128. 1, 2. and so have enriched him, Prov. 10. 22. For Hands see on Chap. 15. 23.
{and his substance} Or, so that his substance. Thus this particle is translated, Chap. 7. 15. And it shows what was the fruit of God's blessing on his labors, and that not his labor, but God's benediction, gave him all that increase, 33. 5. 11.
{substance} Or, cattle. See notes on verse 3.
{is increased} Heb. broken forth. To wit, by birth, or opening the womb; as Gen. 38. 29. The word properly imports breaking out of bounds, and breaking through all things that hinder, so as it cannot be kept in. In Scripture phrase it often signifies abundant increase of living creatures; as Gen. 28. 14. & 30. 30, 43. Exod. 1. 12. So here it sets out a special blessing of God on Job, so that his cattle increased so mightily, that the fields could not hold them, nor they could not be kept within their wonted bounds, but they must break out, and seek for food abroad. It is like the bursting out of the presses with new wine, Prov. 3. 10. which argues great plenty. See Luke 12. 16–18.
{in the land} See notes on verse 8.
V. 11. {But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.} As if he should say; you have blessed him indeed abundantly, but you have not tried him yet. Lay some cross upon him, and if then he do not openly dishonor you, I should very much marvel.
{But} Heb. And. Yet it is often put for But, by way of opposition; as Prov. 14. 1–6. Or, But surely. Which latter word omitted in the translation, is used for corroboration, or confirmation of a thing; as Gen. 28. 19. where it should also be read, But surely. Satan is confident Job afflicted would curse God.
{But put forth thine hand now} Verse 12. God has no hands like man. It is therefore a similitude taken from man, who sometimes puts forth his hand for good to others, as Prov. 31. 20. by giving to the poor. So also God opens his hand to feed all living creatures, Ps. 104. 28. & 145. 16. Or to deliver his from their enemies, Ps. 138. 7. & 144. 7. Acts 4. 30. Sometimes for hurt: either when men put their hands out to take away men's goods, as Lam. 1. 10. or stretch them out to smite or strike others to their hurt, Est. 6. 2. 1 Sam. 26. 9. or to lay hold on them to imprison them; as 1 King. 13. 4. So God stretches out his hands to hurt men by taking away their goods, or destroying them, Isa. 5. 25. & 9. often. Ps. 106. 26. Ezek. 25. 7, 13, 16. Exod. 7. 4. So Satan would have God either to take away or destroy those precious things he had given Job, or to smite him with that hand that had been put forth to bless and protect him. For Put forth see on Chap. 14. 20.
{and touch} Sometimes the word signifies a light stroke, and shows how easy it is for God to destroy the creatures. Abimelech would not have the least hurt done to Isaac or his wife. No man must so much as touch them under pain of death, Gen. 29. 11, 29. See Ps. 104. 32. & 105. 15. Zech. 2. 8. So some think that Satan not daring to wish much hurt to one whom God so dearly loved, and not doubting but Job would easily be brought to curse God, wished that some light loss might be laid on him by God. But the contrary appears by the words following. And the word is put for a harder stroke, verse 19. by smiting; and also Chap. 19. 21.
{all that he hath} It seems by this translation, that the devil intended not a light loss, but much mischief to Job, that he should lose all, and be made a beggar. This is confirmed by God's large commission granted to him, verse 12. And by Satan's severe execution in the verses following, taking away all his children, and cattle, and leaving nothing but a several messenger of each loss to grieve him, and a bad wife to vex him. Others read it, Touch any thing that he hath. And that agrees well with what went before, you have so hedged him in, that he never felt the least loss. Lay but some light loss on him, and he will curse you to your face. Satan's intention was to prove Job a hypocrite. Now a good man might fall into impatience in the loss of all possessions. So the word כל is used for any, and that without a negative particle added, Job 8. 12. it withereth before any other herb. And it may be so translated. Gen. 2. 16. Of any tree of the garden thou maist freely eat. and Prov. 1. 17. in the sight of any bird.
{and he will} Heb. if he do not curse thee. Understand, then say I am a liar, or let me perish. So the Jews in earnest asseverations, leave out the imprecation to be added by others. It is a usual short term of an oath, and of a curse; and the choice of the penalty, if the party speak falsely, is left to God to choose, and to inflict. This short form of speech is often used in Scripture both by God and men; as Gen. 14. 23. Judg. 5. 8. Ps. 89. 35. & 95. 11. Isa. 5. 9. & 22. 14. & 14. 24. Jer. 15. 11. Ezek. 5. 11. & 14. 21. 1 King. 20. 23, 25. and sometimes it is more fully expressed, as 1 King. 19. 2. 1 Sam. 14. 44.
{Curse thee} See on verse 5.
{to thy face} Openly, publicly, impudently, boldly, without shame or fear, or any regard of your majesty. If you touch him; he will be angry with you, and fly in your face. So, To the face is used, Gal. 2. 11. and expounded verse 14. before them all. Satan notes the vice whereto men are commonly subject, that is, to hide their rebellion, and to be content with God's dealing in time of prosperity, but in time of adversity to curse God openly to his face, Isa. 8. 21. Rev. 16. 21. For Face see on Chap. 14. 20.
V. 12. {And the LORD said unto Satan, Behold, all that he hath is in thy power: only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.}
{And the LORD said unto Satan} Here Satan's commission is set down in plain terms, and so limited, that he may not pass it to do Job any further hurt, till God give further leave.
{Behold} A note of admiration; as Hab. 1. 5. And indeed it might seem very strange that God at the first motion of Satan should give so much power to him over all that Job had.
{all that he hath} All his goods movable and immovable. All the persons belonging to him, and cattle. You have your full desire: try him thoroughly. Or, if the former words be read, Touch anything that he has, then God grants more than Satan asked. You think every light loss will make him curse me to my face; but you shall find him so well settled, that the loss of all will not make him to do it. We may marvel why Satan having so ample a commission, would spare Job's wife, and some of his servants. They also were in his commission; and he might have destroyed them as well as the rest, and as much as the cattle, all which he took away. Surely it was not out of love to Job, but for his own ends, that by the bad tidings of the one, or bad counsel of the other, he might be drawn to curse God.
{is in thy power} Heb. in thy hand; as Gen. 16. 6. & 39. 8. Exod. 4. 21. John 3. 35. Satan desires God to put forth his hand and smite Job in his possessions. Now lest Satan should cavil and say, that God smote him too lightly to make a thorough trial of his sincerity, God bids him to take his possessions into his hand, and dispose of them as he pleased. Yet God gave not Satan this power to gratify him, but to declare that he has no power over the creatures, further than God gives him leave to hurt them, Matth. 8. 31.
{Only upon himself} Hurt not him. Do nothing that may endanger his bodily health and safety. All that belongs to him are in your power, but not his person.
{put not forth thine hand} See notes on verse 11.
{so Satan went forth} He looked for nothing else, but a command to hurt Job. And as soon as he had it, he stayed not, nor answered any more, but went presently about the work to do Job a mischief. For Went forth see on Chap. 15. 23. on Go out. And on Chap. 20. 25. on Cometh out.
{from the presence of the LORD} Spoken after the manner of men, for he could go no whither out of God's presence, Ps. 139. 7, etc. The phrase signifies sometimes to go out of the places of God's special protection, as Gen. 4. 16. or from the place where God had appeared unto any, Jon. 1. 3. Here it is a metaphor taken from a servant, who having received a command from his master to do some special piece of service, leaves his master, and presently goes about it; as Zech. 6. 5, etc. Matt. 4. 22.
V. 13. {And there was a day when his sons and his daughters were eating and drinking wine in their elder brother's house} Here begins the particular enumeration of Job's calamities. Satan begins with lighter troubles, goes on by degrees, till he come to the greatest, that if light ones could not prevail, greater might. He brings them all suddenly, one in the neck of another, that Job might have no breathing time.
{And there was a day} It might well be the first day of the renewing of the course of their feasting, for it was in their elder brother's house, where in likelihood the course began. As the first place at table was usually given to the elder brother by way of honor, Gen. 43. 33. so very likely was the first turn in their mutual feasting.
{when his sons and his daughters} See on verse 4.
{were eating and drinking wine} Sometimes this phrase argues riot and excess, as Prov. 31. 4. Matth. 24. 37. But here it seems only to import drinking of wine for cheerfulness, which was usual in feasts, Est. 1. 7. Hence a feast is called a banquet of wine, Est. 5. 6. & 7. 2, 7, 8. However, it came in a time, when Job and they least suspected it, 1 Thess. 5. 3. See on 1 King. 4. 20.
{elder brothers} Heb. first-born brothers.
V. 14. {And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them.}
{And there came a messenger} A brief kind of writing, wherein the story is not first set down, and afterwards a message sent; as 2 Sam. 18. 1, 19, 21. and elsewhere, but for brevity's sake, the thing is included in the report. The messenger seems to be one of Job's servants, that attended upon the cattle as verse 15. that was an eyewitness of the calamity, and could set it out the more passionately to trouble Job the more. And for that end did Satan spare him, when the rest were slain. The same did Satan in every calamity, that Job might quickly hear of it by one of his own servants. מלאך signifies 1. A messenger. 1 Sam. 23. 27. 2. An angel. Gen. 16. 7. Here it is taken in the first sense, for an earthly messenger. For Came see on Chap. 15. 21.
{The oxen were plowing} See on verse 3. The word חרש signifies 1. To plow, or fit the ground for seed. Chap. 4. 8. Secondly to imagine, or devise, which is a kind of plowing up the mind. Prov. 14. 22.
{the asses} Heb. the shee asses. These being taken away, all hope of breed was gone. See more on verse 3. Feeding. See on Chap. 42. 2.
{beside them} Heb. at their hands. Near them in place; as Neh. 3. 2, etc. 2 Chr. 21. 16. where in the original it is, at the hand of the Ethiopians.
V. 15. {And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword, and I only am escaped alone to tell thee.} This is the first message of ill tidings that comes to Job's ears, and makes way for the rest. Satan begins low with oxen, and asses, but means to go as high as children.
{The Sabeans} Heb. Sheba. That is a company of robbers out of that place. It is conceived, that they dwelt in Arabia the Desert, and were a people given to pillage. Afterwards they were called Saracens, not from Sarah, but from Sarac, to rob. It is likely Job's country was near them, for these make the first booty of him. They were the posterity of Sheba, the son of Jokshan, the son of Abraham by Keturah. Gen. 25. 1, 2, 3. mentioned, Ezek. 27. 23, Isa. 60. 6. Jer. 6. 20. Ps. 72. 10. For they are said to be sent eastward, Gen. 25. 6. and so near Job, Chap. 1. 3. It is likely that Abraham's children planted themselves in the East one near another. There is another Sheba the son of Raamah of the posterity of Cham. Gen. 10. 7. But they planted themselves elsewhere, and it is not probable therefore that these Sabeans came of them.
{fell upon them} A metaphor from hunters, who when they have a wild beast in a gin, or shot, and laid along, fall down upon it, to lay fast hold on it. When Job's servants feared no such thing, but were quietly working with the cattle, or attending on them; verse 14. then the Sabeans came suddenly and unexpectedly upon them, and slew them. This made the cross the greater. Such an unlooked-for calamity, this word signifies, verse 16.
{took them away} For a prey, or a booty, from the right owners. For Took away see on Chap. 15. 12. on carry away.
{yea they have slain} Heb. smitten. The word נכה signifies variously according to the several words joined with it, so to smite with blindness is to make blind, Gen. 19. 11. To smite with the tongue is to bear false witness against a man. Jer. 18. 18. To smite a city is to destroy it. Josh. 10. 28, 30, 32, 35, 37, 39. To smite with the edge of the sword is to kill, Jer. 21. 7. Judg. 1. 8. and 18. 27. and so here.
{the servants} Heb. the yong men. Sometimes it is a name of age, but often of ministry and service; because servants for the most part are of the younger sort; so elders sometimes is put for such as go beyond others in years, but for the most part for such as are above others in office. Here, by the young men are meant the servants who attended on the husbandry and cattle, as Ruth, 2. 9, 15. נער. Signifies. 1. A child, or young man, 1 Sam. 3. 1. 2. A servant; for such ordinarily are young. Est. 2. 2. 3. A simple man, or child in understanding. Jer. 1. 6. Here it is taken in the second sense for a servant.
{with the edge of the sword} Heb. the mouth: because it devours and destroys men, as the mouth does meat, Deut. 32. 42. For mouth. See on Chap. 15. 5. For Sword on Chap. 15. 22.
{I only} This he adds, that Job might not comfort himself with the hope of any remaining to sustain him; therefore Job said he was naked, that is, destitute of all hopes of sustenance, verse 21.
{am escaped alone} Only and alone. Two words of one sense to show the greatness of the slaughter, so that it was a wonder that one could escape, and also to show that no further proof was to be expected, but his message to be credited, who only of all the servants there present was remaining.
{to tell thee} I suppose God would not have left me neither alive, unless it had been to bring this sad news unto you, which otherwise you could not so soon have known.
V. 16. {While he was yet speaking, there came also another and said, The fire of God hath fallen from heaven, and hath burned up thy sheep and thy servants, and hath consumed them, and I only am escaped alone to tell thee.} This is Job's second loss, the former fell upon the plowed grounds, this upon the pastures, that he might have no hope of bread or meat hereafter.
{while he was yet speaking} Before he had made an end of his bad tidings. The losses came so thick on Job, that there was no space left between to mourn for each loss, nor to comfort himself, or get strength by godly meditation to bear the ensuing loss, nor liberty to breathe between them.
{the fire of God} That is a very great fire, so great hills are called the mountains of God, Ps. 36. 6. Nineveh a city of God. Jon. 3. 3. Great wrestlings, wrestlings of God, Gen. 30. 8. Or a fire coming from heaven, as follows, and Gen. 19. 24. and so sent by God, and not kindled by men, as 1 Kings 18. 38. Num. 11. 1. So fire is put for lightning, Ps. 105. 32. 148. 8. Exod. 9. 24. and so here, this message is sadder than the former, and brought about by Satan's power and policy that Job might think God his enemy, as well as men. For Fire, see on Chap. 15. 34. 18. 5. For God, see on Chap. 20. 29.
{Is fallen} See on verse 15.
{From heaven} Out of the air. Ps. 79. 2. with Matth. 6. 26. שמים is put. 1. For the starry heaven. Gen. 1. 14. 2. For the air, Gen. 1. 20. Seldom in the Old Testament for the heaven of happiness, unless perhaps Ps. 119. 89. For that was not so clearly known then: but in the New Testament, it is called the third heaven, 2 Cor. 12. 2.
{the sheep} See on verse 3.
{the servants} See on verse 15.
{consumed them} Heb. Eaten them up. As if the fire were hungry, and had a mouth to eat, and a belly to receive the creature it destroys. See this phrase, Deut. 4. 24. and 9. 3. Isa. 33. 14. Heb. 12. 29. There might be some hope of recovering the other cattle carried away, verse 15. but these were quite gone, and burnt to ashes. For Consumed, see on verse 4. on Eat.
{And I only, etc.} See the notes on verse 15.
V. 17. {While he was yet speaking there came also another, and said, The Chaldeans made out three bands and fell upon the Camels and have carried them away, yea, and slain the servants with the edge of the sword, and I only am escaped alone, to tell thee.} This is Job's third loss, which deprived him of all hope of subsistence; for now all his livelihood was clean gone.
{While he was yet speaking} See on verse 16.
{the Chaldeans} A people that lived on spoil, and used not, nor knew not how to till the earth: they were called Casdim in Hebrew, from Chesed Nahor's son, from whom, it is likely, they descended. Gen. 22. 22.
{three bands} Heb. heads: so called, because every troop had a several head, or commander. See Judg. 7. 16, 20. and 9. 43. 1 Sam. 11. 11. & 13. 17. They had one troop to slay the servants, another to drive away the camels, a third, to oppose such as would rescue them. So that they came not accidentally, but with a purpose to rob, and soldiers set in order for that very end. For Head, see on Chap. 19. 9.
{fell upon the Camels} Like robbers to take a prey. See more on verse 15. as also on all the words following, to the end of this verse.
V. 18. {While he was yet speaking, there came also another, and said, Thy sons and thy daughters, were eating and drinking wine in their eldest brother's house} Here is Job's greatest loss set down. He might have hoped for some comfort from his children, (who lived so lovingly together) when all his cattle were gone: but now that hope fails him also.
{While he was yet speaking} See the phrase, Prov. 8. 26.
Look on the notes on verse 16.
{Thy sons and thy daughters, etc.} See on verse 13. Brothers, see on Chap. 19. 13.
V. 19. {And behold there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead, and I only am escaped alone to tell thee} The manner of the death of Job's children, is here set down, which might be the more troublesome, because it seemed to be done by the immediate hand of God, and men had no hand in it.
{Behold} A note of admiration is set before it. First, to show the great, and formidable force of the wind. For the word uses to be added, to stir up admiration of the greatest things, Gen. 6. 17. Isa. 7. 14. Secondly, to show, that as this was the last, so it was the greatest plague: for no behold is added to the former.
{there came} A metaphor from living creatures: for the wind cannot come of itself. As if senseless creatures had conspired against Job, and came of their own accord to do him a mischief. See the like of the sun, Ps. 19. 5.
{a great wind} The wind is powerful in itself; but there needed an extraordinary wind to do what follows. For Wind, see on Chap. 15. 2.
{from the wilderness} Heb. from aside, or from beyond, or, from over the wildernesse. It may be the houses of Job, and his children were not far from desert places. Yet those trees could not keep the wind off from them: or, from behither the wildernesse; that is, from this side of the wilderness, next Job's house. So the word is used, Neh. 3. 7. and so it should be translated, 2 Chron. 20. 2. from this side the sea, out of Syria, or besides Syria. For it could not be from beyond the sea, if they came out of Syria, or near it. The wilderness here mentioned, may be the wilderness of Edom, 2 King. 3. 8. or Arabia Deserta. Or, from the plain, Isa. 63. 13. Jer. 10. 10. Lam. 4. 19. and 5. 9. מדבר signifies, 1. Speech, Cant. 4. 3. 2. The wilderness, Jer. 2. 2. So here.
{and smote} Heb. touched. See notes on verse 11.
{the four corners of the house} A strange wind to blow so many several ways at once; this shows it to be an extraordinary wind, Dan. 7. 2. פנה signifies. 1. A corner of a house, Prov. 7. 8. 2. Chief men, or rulers, Judg. 20. 2. Here it is used in the first sense.
{and it fell} Matth. 7. 27. Satan does not take away Job's children, in an ordinary way by sickness, one after another; but all together, by a violent and strange death, that Job might think God was very angry with him.
{upon the young men} Job's sons, 2 Sam. 13. 32. including the daughters also, for they were there, verse 13. and none escaped but only the messenger. The servants likewise that attended, perished. These are called young men, verses 15, 16, 17. in the original; and Gen. 22. 5. See notes on verse 15. All the family (except the messenger) perished, but the young men only are mentioned, to grieve Job the more, that he should lose all his sons, and that in their youth: and also suddenly, and eating and drinking, and before sacrifice offered for them, as formerly, verse 5.
{and they are dead} If they had been only wounded, or some of them dead, the trouble had been the less, but the loss of all together was grievous, 2 Sam. 13. 30, 32, 33.
{and I only, etc.} See on the fifteenth verse. The Jews have an opinion, that this messenger fell down dead, as soon as ever he had delivered his message, as if he had been kept alive, only till he might tell Job these sad tidings.
V. 20. {Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped} Job bore the former troubles without any complaint, nay without uttering any word at all: but this last and greatest trouble makes him to express his grief in words.
{Then} As soon as he had heard of the loss of his sons. Either he had no leisure before to lay open his grief in words, for the sudden following of one ill message after another; or else he was more afflicted with the loss of his children, than of all the rest. The devil kept the greatest blow till last.
{Job arose} It may be from the table, where he was. As it was dinnertime with his children, verse 18. so it might be with him. Or rather, he left his business he was a-doing, to mourn. So the word is often used in Scripture, for leaving other business, to go seriously about one, without any relation to the former, or future posture of the body, Gen. 35. 1. 2 Sam. 14. 31. 1 Kings 21. 18. 2 Kings 1. 3. For Arose, see on Chap. 14. 12.
{and rent his mantle} Tore his upper garment, which men used to do in times of great heaviness. Some think it to be a stately robe, which men of great honor used to wear. This Job did to show, that his heart was rent within him with grief. The like did men at funerals, 2 Sam. 3. 31. Or upon any sudden news of evil to themselves, Gen. 37. 34. Or sight of great calamity fallen on their friends, Job 2. 12. 2 Sam. 1. 11. Josh. 7. 6. Or in sign of sorrow for their own sins, or the sins of others, 2 Chron. 34. 19. Joel 2. 13. Ezra 9. 3, 5. Or in detestation of blasphemy: as if their hearts were rent within them, by hearing God so dishonored, 2 Kings 18. 37. & 19. 1. Isa. 36. 22. & 37. 1. Or in sight of any other great dishonor done to God, Jer. 36. 24. Acts 14. 13, 14.
{shaved his head} Heb. polled. Either cut it himself, as well as he could, in that sad condition, or caused it to be done by some other. The hair, which of itself is an ornament to man's head, Cant. 5. 11. was wont to be cut, upon occasions of very great sorrow, Ezra 9. 3. Isa. 15. 2. & 22. 12. Jer. 7. 29. & 16. 6. & 41. 5. & 48. 37, 38. Ezek. 7. 18. Mic. 1. 16. Though at other times also, it was cut in an ordinary course for decency, or to amend prolixity procured by neglect, Gen. 41. 14. Sam. 19. 24. Of the former sort was Job's cutting his hair at this time. The word is used as well of shearing sheep, as of cutting hair, Gen. 38. 12. 1 Sam. 25. 7. 2 Sam. 13. 23. For Head, see on Chap. 19. 9.
{and fell upon the ground} Falling down in Scripture, is used as an outward gesture of worship, Deut. 9. 18. 2 Sam. 12. 16. 2 Chron. 20. 18. Matth. 2. 11. & 4. 9. Ps. 72. 11. Rev. 7. 11. Yet worship was done sometimes by standing; 1 Kings 8. 22. 2 Chron. 6. 12. By sitting, 2 Sam. 7. 18. By kneeling, Isa. 45. 23. Rom. 14. 11. Phil. 2. 10. 2 Chron. 6. 13. Ps. 95. 6. Dan. 6. 10. By bowing the head, or body, Ps. 22. 29. & 72. 9. Ps. 95. 6. Isa. 58. 5. Gen. 24. 26, 48, 52. Exod. 4. 31. & 12. 27. & 34. 8. Job here in great extremity, chooses the most submissive gesture of all the rest. For Ground, see on Chap. 9. 24. on Earth.
{and worshipped} The Hebrew word is sometimes used for civil worship, due to superiors, as Gen. 18. 2. & 33. 7. & 43. 26. Otherwhile, for religious worship due to God, as Gen. 24. 26, 48, 52. And so it is here taken, as appears by the verse following, where Job throws himself down before God, to give him the glory of his mercies and judgments, with reverence and humility.
V. 21. {And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away: blessed be the name of the LORD.}
{And said} This verse contains Job's victory over Satan, who was so far from cursing God, as Satan confidently affirmed he would, verse 11. that he, after all his losses, gives praise and glory to God. For Said, see on Chap. 16. 1.
{Naked came I} Not without clothes only, but also without cattle, possessions, children, or any wealth. So the wise man expounds it, Eccl. 5. 15. and the psalmist, Ps. 49. 17. and the apostle, 1 Tim. 6. 7. by being destitute of all worldly helps, or supports. For Come, see on Chap. 15. 21. 20. 25.
{out of my mother's womb} Some expound it of the earth, the common mother, whence man was made at first, Gen. 2. 7. & 3. 19. because he mentions returning thither: and they conceive, that he delivers it under the notion of his mother's womb, by way of similitude, because the child lies hid there, as Adam's body did in the earth: and the rather, because his conception being later, was fresher in his mind, than his first parent's creation. He came immediately out of his mother's womb, but mediately out of the earth. Others, understand it of his mother's womb, out of which he was born, and give other interpretations of the words following. For Mother, see on Chap. 17. 14. For Belly on Chap. 15. 2.
{and naked} Or, therefore naked. So this particle is used, Job 21. 14. Gen. 3. 10. And I was afraid; that is, therefore I was afraid; to wit, because I heard your voice; Isa. 43. 4. Because I came in naked into the world, therefore must I go out of it so. And the reason consists in this: that we being born naked, our goods are not our own, but lent us for our use, while we live here, and therefore we cannot look to carry them away with us: as a servant that wears a lord's livery, must wear it no longer, when he is put out of service. Thus Job comforts himself from the common condition of all men, who must, one time or other, part with all they have. Or, it may be, he looks upon his own particular losses, as if he should have said, I thought my prosperity would have lasted till my death, but now I see all is gone before, and there is no hope of the recovery of my estate. For so Job thought, in likelihood, seeing all suddenly gone.
{shall I return} Our life is compared to a journey, and we to travelers. We come into the world by birth, John 18. 37. and we return by dying, Gen. 3. 19. Eccl. 12. 17. For Return, see on Chap. 14. 13. on Pass.
{thither} Not into his mother's womb again, for that is counted an impossibility, John 3. 4. but to the grave, the womb of the earth, his common mother, wherein his body must lie hid after death, as it did in his mother's womb before his birth: as the lower parts of the earth are put for the grave, Ps. 63. 9. so also for the womb, Ps. 139. 15. It may be he pointed to the earth, on which he lay, and then thither, is to this earth. So this, for this body. See notes on Chap. 13. 28. & 19. 26. 1 Cor. 15. 53. So there, Ps. 36. 12. is not referred to that which was spoken of before; but to some new thing, intervening, presented to the sense, or understanding. There; that is, in hell, or in the grave, where such wicked persons use to be lodged. And so thither, may signify here, the place whither dead men use to go; the grave, a place well known, and therefore needed not to be named. See on Eccles. 3. 17.
{the LORD gave} The cattle, and children which I had, Gen. 33. 5, 11. John 24. 3, 4. Job comforts himself with God's providence, looking up to him in all things, and above secondary causes. For Gave, see on Chap. 14. 4. on, Bring.
{and the LORD hath taken away} It is likely that Job had no knowledge of Satan's commission, but he knew that men had unjustly taken away some of his goods, yet he attributes all unto God, by whose permission he knew it was done, and that he might justly take all things from him, when he pleases, who had given him only the use of them, during his pleasure, but had kept the right in himself, as the Lord of all, Amos 3. 6. 2 Sam. 16. 10. Gen. 45. 5. 1 King. 12. 15. For Taken away see on Chap. 15. 12. on carry away.
{blessed be} He acknowledges that God did him no wrong, in taking away all now, (Ps. 73. 1, etc. Isa. 39. 6, 7, 8) and praises him for affording them so long unto him. God blesses us, by making us happy, who were unhappy before, and enriching us with gifts of wealth, or grace, or glory, Gen. 24. 35. & 26. 12, 13. Eph. 1. 3. Matt. 25. 34. We bless him, by praising him, and acknowledging, and making known those excellencies that are in him, Ps. 33. 2, 4. & 114. 1, 2, etc. And by giving him thanks, for all the favors we receive from him, 2 Chron. 31. 8. Dan. 2. 19. Matt. 14. 19. Ps. 103. 1, 2. etc.
{the name of the LORD} God himself, Ps. 44. 5. & 48. 10. and 72. 18, 19. Dan. 2. 19, 20. So names are put for persons, Acts 1. 15. Rev. 3. 4. When the name is put for the thing itself, there is an emphasis in it, signifying the excellency of the thing, and that it is most worthy to be named. So that by God's name, here is meant God himself, who is so glorious, that his boundless wisdom, and greatness deserve to be proclaimed, far and near, by men and angels. For Name, see on Chap. 1. 1.
V. 22. {In all this Job sinned not, nor charged God foolishly} Here God clears Job for his carriage hitherto, which proved contrary to Satan's expectation.
{In all this} In all these calamities and miseries that befell him, though they were very great. Yet afterwards he fails in conference with his friends; though never so far as to blaspheme God, as Satan supposed he would.
{Job sinned not} Not in word or deed alone, as Chap. 2. 10. but, did not yet so much as entertain a hard thought of God, or of his providence in his heart: but thought well of God's goodness, notwithstanding any evil that befell him.
{Nor charged God foolishly} Or, with folly. Heb. nor attributed folly or, unsavorinesse to God. The word signifies that which wants due or right temperature. As any kind of meat not well seasoned. Chap. 6. 6. Untempered mortar, Ezek. 13. 10, 11, 14. His heart was so well seasoned, that he had no unfitting thoughts of God and his providence, that might be unbecoming God's justice, or displeasing to him, as unsavory meat is to us. For God. See on Chap. 20. 29.
CHAPTER 2
Verse 1. {Again there was a day, when the Sons of God came to present themselves before the LORD, and Satan came also among them; to present himself before the LORD.}
{Again} Satan could not prevail against Job by his former commission; now God is compared to a king, that appoints a second meeting, wherein a second commission is granted to Satan.
{there was a day, etc.} See on Chap. 1. 6.
{to present himself before the LORD} This was affirmed of the good angels, Chap. 1. 6. but not of Satan till now. Some think he was summoned by God, to give an account of what he had done against Job, and to be directed for time to come. But it may be he came voluntarily with a malicious intent, to get a larger commission against Job, because he saw he could not hurt him by the former.
V. 2. {And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said From going to and fro in the earth and from walking up and down in it.}
{And the LORD said, etc.} God asks the same question, and the devil had no other answer to give, than he did, Chap. 1. 7. Hereby Satan was the more confounded. See notes on Chap. 1. 7.
{In the earth} He had no power in heaven, where all is pure, and no liberty of temptation.
V. 3. {And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.}
{And the LORD said, etc.} God would not yet condemn Satan of wronging Job, because he intended a further trial of him, but asks him the same question he did, Chap. 1. 8. to see if he would confess his error. See notes there.
{and still he holdeth} Or, and still holdeth. So all may go on by way of question to the end of the verse. This is added, to startle Satan the more, and to put him to new resolutions. Neither could this be affirmed of Job before, because he was not tried formerly. Do you not see that notwithstanding all these grievous calamities, he holds fast his integrity?
{fast his integrity} Notwithstanding all these losses, whereby you did intend to get it away from him, and said he would forsake it, when all was taken away, he laid fast hold on his innocency, and would not let that go, though he parted willingly with the rest. He held fast by it, as a man in the water holds by anything that may save him, and will not let it go. Or, as a soldier holds fast his weapon or buckler, because his life lies upon it.
{thou movedst me} A metaphor taken from men; for God is immovable. You endeavored to stir me up by colorable reasons to destroy Job, 1 Chr. 21. 1.
{to destroy him} Heb. to swallow him up. A metaphor from wild beasts, Exod. 7. 12. Ps. 124. 3.
{without cause} Not for his former sinful course or wicked life, which he was not guilty of, though he have human infirmities, 1 Sam. 19. 5. Job 16. 17. etc. You have not brought any weighty accusation of any crime, for which he should be destroyed, only a malicious suspicion of your own of some ill intention hidden in him. Or, he never did you any wrong, that you should prosecute him thus eagerly to death, Ps. 7. 4. Or, In vain, that is, without success: you cannot prevail against him by troubling him; that appears plainly, for he is so far from blaspheming me, as you said he would, that he in all these losses, has not spoken one indiscreet word. See notes on Chap. 1. 9.
V. 4. {And Satan answered the LORD and said, skin for skin, and all that he hath will a man give for his life.}
{And Satan answered the LORD and said} Now Satan vilifies those things he had set so great price on before, that he made full account they would force Job to curse God. See Chap. 1. 11. As if Satan should have said, Job has lost his goods indeed, and children, but seeing himself safe, he makes no great account of their loss.
{skin for skin} Any skin for his own: outward things that concern not his own body are too light to try him withal. A proverbial speech signifying that Job cared not for the loss of cattle, nor servants, nor children, so he might keep his own skin whole; his own life was dearest to him. He could well be content they might all perish so he might escape; let all the rest go which way it will. He would give not only his cattle's and servants', but his sons' skins also to save his own. Or, skin upon skin, 2 King. 4. 5. He will give the skins of all that belong to him, rather than be hurt himself. So some understand John 1. 16. Grace for Grace, that is grace upon grace, abundance of grace.
{And} Or Yea, as Prov. 30. 18. for it increases the signification.
{All that a man hath} All his goods, garments, hangings. Such were then for the most part made of skins, Gen. 3. 21. Levit. 15. 17. He will not give something only, though very precious, but all: as if Satan should have said, I have gone to the uttermost of my commission, Chap. 1. 12. Give me a larger commission; for he will not be moved, till some evil light upon himself. See now in the notes on Chap. 1. 11, 12.
{For his life} Heb. for his soul. The cause for the effect; while the soul is in the body, there is life in it, and when it is gone the body is dead. So Gen. 9. 4, 5. & 19. 17. Or, for himself. That he may escape untouched. So the word is used for the person of man, Gen. 12. 5. Exod. 1. 5. and then the sense is more full, he will part with all, not only to save his life, as before, skin for skin; but he makes so light account of cattle, servants, yea, and children also, that he would rather lose them all, than expose his own person to the enduring of pain. And this is suitable to Satan's motion in the fifth verse; not to destroy Job; for then how could he accuse God; but to lay some sore disease on him. Here Satan accuses Job of unnaturalness and self-love. For Soul, see on Chap. 14. 22.
V. 5. {But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face} Satan now desires leave to make a further trial of Job, by bodily plagues laid upon him.
{put forth thy hand now and touch} See notes on Chap. 1. 11.
{his bone and his flesh} His body, which is made up of them two; Luke 24. 39. Lay pain and weakness on him, so that not his flesh only may be smitten, but his very bones also troubled, Ps. 6. 2. and 32. 3. and 51. 8. Satan does not desire, nor God give leave that he should meddle with Job's soul, to make him mad, for then there had been no trial of his carriage, when he had not been himself. The word עצם signifies. 1. Strength. Chap. 21. 23. 2. A bone, Gen. 2. 23. because the strength of the body lies in the bones, and they uphold the flesh. Here it is taken in the first sense. For Flesh see on Chap. 14. 22.
{and he will curse thee to thy face} See on Chap. 1. 11.
V. 6. {And the LORD said unto Satan, behold he is in thine hand, but save his life.}
{And the LORD said unto Satan} God is content to give Satan a larger commission, that Job may be further tried.
{Behold he is in thine hand} Before, God gave all Job had into Satan's hand, but not his own person, he might not touch him, Chap. 1. 12. Now he may. See notes on Chap. 1. 12.
{But} Or Only. A term of diminution, limiting Satan's commission, so that he might not take away Job's life.
{Save} Do not destroy his life. So God is said to quicken men by keeping them alive, and restoring them to health, when they are in danger of death, Ps. 119. 25, 88, 107. Afflict his body as much as you will, so you kill him not. Thus God sets bounds to evil spirits, Matt. 8. 31. Rev. 20. 2. Maimony interprets it of not troubling his mind, not depriving him of his understanding. שמר signifies. 1. To preserve, keep, or save. Chap. 10. 12. 2. To keep in prison. 1 King. 20. 39. 3. To observe, or watch, what is said, or done. Jer. 20. 10. Here it is taken in the first sense.
{His life} Heb. his soule. See notes on verse 4.
V. 7. {So went Satan forth from the presence of the LORD, and smote Job with sore boils, from the sole of his foot, unto his Crown} The verse shows us, how quick and sharp Satan is, in prosecuting God's servants when he can get leave.
{So went Satan forth from the presence of the LORD} See notes on Chap. 1. 12.
{smote Job} Satan, though a spirit, yet can work upon our bodies, and inflict sores, if God give leave, yet the way how, is not set out unto us. For Smote, see on Chap. 1. 15.
{With sore boils} These sores were most vehement: with such God plagued the Egyptians, Exod. 9. 9. and threatened to punish the rebellious people, Deut. 28. 27. so that this temptation was most grievous; for if Job had measured God's displeasure by the greatness of his disease, he might have thought that God had cast him quite off. For Sore see on Chap. 1. 1. on Evil.
{From the sole of his foot unto his Crown} All over his body, leaving him no clear place. A proverbial speech. Isa. 1. 6. For Sole see on Chap. 36. 32. on Cloud.
V. 8. {And he took him a potsherd to scrape himself withal: and he sat down among the ashes.}
{A potsherd to scrape himself} Herein is set out the greatness of Job's misery. His fingers in likelihood were so sore, that he was compelled to make use of some other thing.
{sat down} Intending to abide there, verse 13. For Sat down. See on Chap. 22. 8. on Dwelt.
{among the ashes} Heb. in the midst of the ashes, as Chap. 1. 6. & 2. 1; 1. 17, 21. & 39. 14. Like a mourner; this posture was a sign of sorrow of old. Chap. 42. 6. Jonas 3. 6. Est. 4. 1, 3. Isa. 61. 2. Matt. 11. Luke 10. 13. Sometimes they put ashes on their heads, 2 Sam. 13. 19.
V. 9. {Then said his wife unto him, dost thou still retain thine integrity? Curse God and die.}
{then said his wife unto him} A temptation greater than the disease, that his wife, who ought to comfort him in his misery, should prove an adversary to him, and assist Satan against him. Satan uses the same instrument against Job, that he did against Adam, Gen. 3. 6. For Said see on Chap. 16. 1.
{Dost thou still} Or, doest thou yet. After so many sad things befallen you, notwithstanding your integrity; and, it may be, for it.
{retain thine integrity} What gain you by serving God, seeing he thus plagues you, as though he were your enemy? This is the most grievous temptation of the faithful, when their faith is assailed, and when Satan goes about to persuade them, that they trust in God in vain, Chap. 21. 15. Mal. 3. 14. Or, Do you continue still in maintaining your integrity: when God has discovered your hypocrisy? See Chap. 1. 8, 21. Chap. 2. 3.
{Curse God and die} Heb. bless. Bless God, though you die. Because you are so ready to praise God, even in troubles, as you did, Chap. 1. 21. go on in that way, and see how God will reward you with a painful death, which you cannot avoid. An ironical scoff at Job's piety. Or blessing is put for cursing. See notes on Chap. 1. 5, 11. Get that benefit by blaspheming God, which you cannot get by serving him, that you may die by his hands for cursing him, and so be freed from these pains. Or, Curse God once before you die, that you may be revenged on him for dealing thus unkindly with you. For God, see on Chap. 20. 29.
V. 10. {But he said to her, thou speakest as one of the foolish women speaketh: What? Shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.}
{But he said to her} He holds not his peace, although he were sorely afflicted with his disease, but reproves his wife for her wicked counsel.
{Thou speakest as one of the foolish women} As a woman that wants understanding, and makes herself ridiculous to all men, 2 Sam. 13. 13. The Hebrew word comes from a verb, that signifies the falling of a withered leaf from a tree, Ps. 1. 3. As it has no moisture in it, so there was no wisdom in her speech. Or, as a wicked woman: for so the word foolish, often signifies, Ps. 14. 1, 2. Prov. 1. 32. & 7. 22. & 9. 13.
{What?} Or, Also. Showing, that he does not only reprove her, but also gives a reason of his reproof.
{Shall we receive good, etc.} That is, if we be content to receive good from God, we must be content to receive evil also. So Mal. 1. 4. They shall build, etc. that is, if they build, I will throw down. See the like phrase, Ps. 119. 23. Is it fit we should serve God hitherto in our great prosperity, and fly from him, now he afflicts us? This fully answers Satan's two charges, Chap. 1. 11. & 2. 5. and his wife's objection, verse 9. of this chapter; and shows the sincerity of Job's heart, that he served God out of true love. By good and evil, is meant prosperity, and adversity, as Isa. 1. 19. Amos 3. 6. For Good, see on Chap. 21. 13. on Wealth.
{In all this did not Job sin} Notwithstanding the force of his disease, and temptation of his wife. See notes on Chap. 1. 22.
{With his lips} In his speeches, as afterward, he did in the following chapters. It may be he now began to fret inwardly, which he did not, Chap. 1. 22. yet broke not out into impatient words for the present. He so bridled his affections, that his tongue through impatience did not murmur against God, Ps. 39. 1. James 3. 2. For Lips see on Chap. 15. 6.
V. 11. {Now when Job's three friends heard of all this evil that was come on him; they came every one from his own place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him, and to comfort him.}
{Now when} A new temptation of Job by his friends, who came to comfort him, and almost drove him into despair.
{Job's three friends} It seems these were the chief and choice of Job's friends, spoken of by number, as if he had no more. The word friends, in Hebrew is derived from רעה, to feed. For friends often eat together, Ps. 41. 9.
{heard of all this evil} Of all Job's losses. See on verse 10. Great and famous men's troubles are most noted and talked of. For Heard see on Chap. 13. 17.
{that was come on him} Actions of living creatures are often by way of metaphor attributed to lifeless things. So troubles are said to come on men, and to find them, and to compass them about, and get hold on them, Chap. 31. 29. Ps. 116. 3. Jon. 2. 3, 5. See notes on Chap. 1. 19. For Come see on Chap. 15. 21.
{they came} Without sending for, as friends use to do in time of adversity.
{every one from his own place} Out of the region where he dwelt; for they dwelt not far off in Idumea (a place famous for wise men, Obad. verse 8. Jer. 49. 7. such as these friends of Job's were) or else in some bordering part of Arabia, which was not far from Teman, Isa. 21. 13, 14. Or, from his own place, may be from his own house; for they might dwell nigh one another, in the same region. Else hardly would there have been so strict friendship between Job and them, had they lived far asunder, Gen. 21. 22, 23. & 26. 26, etc. Neither could they so soon, or easily have visited Job in his affliction. So place is put for habitation, or abiding, Chap. 6. 7. & 7. 10. & 8. 8.
{Eliphaz the Temanite} One of the posterity of Teman the son of Eliphaz, the son of Esau, Gen. 36. 10, 11. Or, an inhabitant of Teman, which some think to be in Arabia, out of Isa. 21. 13, 14. Others, in Edom, out of Jer. 49. 7. Amos 1. 12. Obad. verses 8, 9. However, it was a place of choice wise men. It had his name from the south, in the original, because southward from Judea, as some conceive, Gen. 36. 34. There is mention of Timnath, where Samson's father-in-law dwelt, Judg. 14. 1. and of Timnath Serah, the place of Joshua's burial. But none of these could be Eliphaz his habitation: they were too far off from Job's.
{Bildad the Shuhite} Of the posterity of Shuah, Abraham's son by Keturah, Gen. 25. 1, 2. 1 Chr. 1. 32.
{Zophar the Naamathite} Of Timnah, one of Esau's posterity, as some think Gen. 36. 40. Others think him to be of Naamah, a town in the tribe of Judah, mentioned Josh. 15. 41. But neither time nor place suit well with this story. Both are too far distant.
{they had made an appointment together} Or, they were gathered together.
{to come} See notes on this verse before.
{to mourn with him} Nah. 3. 7. Isa. 51. 19. Or, to have compassion on him, as Ps. 69. 20. נוד signifies. 1. To be shaken. 1 King. 14. 15. 2. To bemoan one, or mourn with him. Jer. 48. 7. So here.
{and to comfort him} By showing themselves sensible of his sorrows, which is a great comfort to one in misery, Rom. 12. 15.
V. 12. {And when they lift up their eyes afar off, and knew him not, they lifted up their voice and wept and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.}
{And when} Here is set out the cause of the astonishment of Job's friends.
{they lift up their eyes afar off} Spying a man afar off, sitting in a sad condition, they fixed their eyes upon him, and having some suspicion it might be Job, because they had heard of his trouble, they viewed him the more earnestly to see whether it were he or no, and whether it were as bad with him, as they were informed. For God see on Chap. 20. 29.
{and knew him not} His boils had so much altered his countenance, they could not know him at first sight. Lam. 4. 7, 8.
{They lifted up their voice and wept} When they came nearer, and saw it was he indeed, and how much he was altered, they set up a loud lamentation for him, that even passengers might take notice of the depth of their sorrow, Gen. 50. 10, 11. 2 Sam. 18. 33. Est. 4. 1. Judg. 4. 2. This was the first gesture and sign of sorrow in them, Gen. 21. 16. & 37. 35. Ruth 1. 14. For Seize see Chap. 15. 12. on Carry away.
{and they rent every one his mantle} This is the second mourning gesture, Gen. 37. 34. Josh. 7. 6. Est. 4. 1. Gen. 44. 13. Judg. 11. 35. See on Chap. 1. 20.
{and sprinkled dust upon their heads} The third expression of their great sorrow, Josh. 7. 6. Lam. 2. 10. Ezek. 27. 30. Nehem. 9. 1. For Dust, see on Chap. 14. 8. For Head, see on Chap. 19. 9.
{towards heaven} Throwing it up in the air, so as it might fall on their heads. See on Chap. 1. 16.
V. 13. {So they sat down with him upon the ground seven days, and seven nights, and none spake a word unto him: for they saw that his grief was very great.}
{So they sat down with him upon the ground} Here are two other outward expressions of their sorrow. The one is sitting on the ground by him, Esay 47. 1. Lam. 2. 10. Neh. 1. 4. They sat with him to show that they bore part of his sorrow with him.
{and none spake a word unto him} The last note of their sorrow is silence. They were so grieved for him, that they could not speak a word to him, Lam. 3. 28. & 2. 10.
{for they saw that his grief was very great} None of them would speak to him for fear of troubling him. Sick persons love quietness. They came prepared to speak, very likely; but were astonished at his misery, finding it far greater than they expected, and stayed till Job should offer matter of discourse, that they might know, what was fit to say to him, Exod. 6. 9. For Saw, see on Chap. 19. 27.
CHAPTER 3
Verse 1. {After this Job opened his mouth, and cursed his day.}
{After this} Having sat so many days still, and no words passing from his friends, his choler breaks out into impatience. A strange change. He that in the first chapter blessed God after his losses, and in the second schooled his wife for ill speeches, now speaks ill himself. Yet he curses not God, and so proves Satan a liar, and his wife's counsel foolish. For he had so foretold twice, Chap. 1. 11. & 2. 5. and she had exhorted him to it, Chap. 2. 9. He curses his birthday, like one lanced by the surgeon, who dares not curse him, but curses the knife.
{Job opened his mouth} A man may open his mouth, though he speak not. But opening the mouth in Scripture phrase, is put for speaking; as Psal. 38. 13. I was as a dumb man that openeth not his mouth; that is, that speaks not: for a dumb man can open his mouth, but not speak. It is cleared by the beginning of the verse, As a deaf man that heareth not. So Psal. 39. 9. Prov. 8. 6. And Psal. 78. 2. To open the mouth in a parable, is to utter parabolical speeches. Opening the mouth then, is beginning to speak. It may be these friends of Job knowing him to be wise, looked upon him in silence, observing when he would move his lips, and begin to speak. For Mouth, see on Chap. 15. 5.
{and cursed} Spoke lightly of it in contemptuous words, according to the original of the word in Hebrew, Lev. 20. 9. 2 Sam. 16. 5. So Hagar despised her mistress, Gen. 16. 4. and Michal David, 2 Sam. 6. 16. See 1 Sam. 2. 30. We speak ill of, and to, things vile, and mean persons. But Job did more than that. He knew well, that the day was neither capable of blessing, nor cursing; yet out of the abundance of his grief, and pain, he curses it, and wishes ill to it, as appears in the verses following.
{his day} The day of his birth, vers. 3. Hos. 7. 5. Jer. 20. 14. See on Chap. 1. 4. or, This sad day, on which all these heavy things befell him, Jer. 17. 17. Obad. vers. 12. For Day, see on Chap. 14. 14.
V. 2. {And Job spake and said} A preparation for Job's future discourse, to move expectation, and win attention.
{Job spake} Heb. answered. Yet the word is often put for beginning to speak, Judg. 18. 14. Deut. 27. 14. Matth. 22. 1. The Jews conceive, that his friends having so long sat by him in silence, and hearing nothing come from him that might give them a hint what to say to him, asked him in few words, what he ailed. To which short question, though not recorded, Job gave this following answer. So they conceive of that in Deut. 26. 5. Thou shalt speak. Heb. answer; that the priest asked the man, what he had in his basket, and thereupon he should answer, in the words ensuing. For Spake, see on Chap. 16. 1.
{and said} The doubling of the word may signify Job's earnestness in speaking, not the weight of the matter worthy to be often repeated, as some would have it. It was rather worthy to be all buried; for it was very sinful. For Said, see on Chap. 16. 1.
V. 3. {Let the day perish, wherein I was born, and the night, in which it was said, There is a man child conceived} A hyperbolical expression of his great infelicity, in his apprehension; yet not without much impatience: as if he had said, I am the unhappiest man alive. Let there be no yearly remembrance of my birth, as of great men's, for it repents me that ever I was born.
{Let the day} It may be Job was born in the day; or by the day may be meant, the time simply. It is called the birthday still, though many be born in the night.
{perish} Or, be lost. Heb. it shall perish. The Hebrews have no optative, but use the future for it; as Cant. 1. 2. Psal. 5. 11. Let him kisse: Let them rejoyce. Heb. He shall kisse: They shall rejoyce. Or, O that the day had perished: as Chap. 16. 21. I would it had never been, if it were possible, for then had I never felt this misery. Or, let it be put out of the almanac; nor be numbered among the days of the year, vers. 6. Let it be as clean forgotten, as if there never had been such a day. For that is said to perish, which is out of all remembrance. So the former days of the Nazirite, after he had come near the dead were lost, Num. 6. 12. they were not to be numbered. He was to begin his days again, Chap. 10. 18, 19. Jer. 20. 14. Eccl. 4. 3.
{wherein I was born} See on Chap. 1. 4. Or, in which I was to be born. For it is the future in Hebrew.
{and the night} Or, or the night. See and for or, Exod. 21. 15, 16, 17. & 22. 22. So he would be sure to curse the time he was born in, were it day or night.
{in which it was said} Heb. he said. To wit, the messenger, who brought tidings hereof to my father, to make him glad. So Gen. 48. 1. He said to Joseph, that is, One told Joseph; Or, in which he commanded, that a man-childe should be conceived, to wit; God commanded. So much the word imports, Gen. 1. 3. Exod. 23. 13. Psal. 33. 9. and so it is translated, Esth. 1. 10. & 9. 25. 1 Chron. 21. 17. Or, impersonally, it was said. So Gen. 15. 6. He counted it to him for righteousnesse, is by the Apostle, Rom. 4. 3. rendered, It was counted to him. Or, the night which said. As if the night should utter things done in it, and being a witness of the time of Job's conception, should utter it. A metaphorical speech, taken from reasonable creatures, and applied to unreasonable. See the like, Psal. 19. 1, 2.
{a man child} Heb. a man. A name taken from strength, and prevalency, in the original. The news of men-children is more welcome to parents, or friends, than of daughters, 1 Sam. 4. 20. Gen. 30. 23, 24. Jer. 20. 15. Not only because the male is the principal sex, but also because the father's name is preserved in it. See notes on Chap. 1. 2. He meant himself; In which I was conceived. As no doubt, Chap. 7. 1. and 14. 1. speaking of man's miseries, he had an especial eye to his own.
{conceived} Or, born. Or, brought forth. For the time of his conception could not be known, nor any report brought, whether a male or female were conceived. So the word is used, 1 Chron. 4. 17.
V. 4. {Let that day be darkness, let not God regard it from above, neither let the light shine upon it} An execration and amplification of an unhappy day. Let it be swallowed up in eternal darkness, as unworthy to have, or give light, that no such unhappy day might be in the world.
{Let that day be darkness} Let it be darkness itself; that is, most dark. Let not the sun give it any light at all; or let it be clean taken out of the world. Either he wishes it had been so at first, or may be so in the yearly revolution of it. It would be a great astonishment to men, to look for a morning, and find it night still, like the three days' darkness in Egypt, Exod. 10. 23. Or, the sun darkened in his rising, Isai. 13. 10. A sad thing, when after darkness light is expected, that darkness should continue; as it were comfortable for the sun to continue at evening, when men look for darkness, Job 11. 17. Zech. 14. 7. Matth. 6. 23. Thus he expounds what he meant by perishing, ver. 3. that it should lose all light, and become night.
{Let not God regard it} To make it a cheerful or happy day, but let it be counted an unhappy one. This agrees with the following words. So God is said to regard, or take care for the land of Israel, Deut. 11. 12. Or, Let not God require it. Let him not make it return any more, but let it utterly be lost. This sense agrees with ver. 3. and ver. 6. For God, see on Chap. 20. 29.
{from above} From heaven, where he is said to dwell, or let him not make the sun shine upon it out of the sky.
{neither let the light shine upon it} To distinguish it from the night. See notes on this verse before.
V. 5. {Let darkness and the shadow of death stain it, Let a cloud dwell upon it, Let the blackness of the day terrify it} Out of abundance of passion, he reiterates the former wish, yet not without some new amplifications.
{darkness} See notes on ver. 4.
{the shadow of death} Or, a deadly shade. An augmentation adding weight to the former word. The most sad, incurable, deplorable darkness, such as seizes on the eyes of dying men, whose eyes death is ready to close. Or, such as is on dead men in the grave, where no light comes at all. Therefore God's servants, in danger of death, pray him to lighten their eyes, Psal. 13. 3. Or, the greatest darkness, such as may be felt, Exod. 10. 21. The most perilous darkness, which puts a man in fear of, and brings him into danger of death, and might kill one with the horribleness of it. Where secret snares are laid for him in the dark, that cannot be seen, or prevented. Where whatsoever men see, seems to present death unto them, or to be an image of death. Let that day be full of deadly shadows, dangerous darkness, fearful sights. For the phrase, see Job 16. 16. & 38. 17. Psal. 23. 4. & 44. 19. Isai. 9. 2. Matth. 4. 16.
{stain it} Or, defile it: or, pollute it. Dark hours in a day, stain the light of it, as spots in a well-colored garment. So the word is used, Isai. 63. 3. Dan. 1. 8. Mal. 1. 7. Or, challenge it: as a thing redeemed, which is in the redeemer's power. So Ruth 4. 4. If thou wilt challenge it, as a thing belonging to thee, redeem it. Or, be kinsman to it: Abide always with it, as if they were of one family.
{a cloud} A dark cloud, hindering the sun's light, Exod. 19. 9. Clouds and darkness are joined, Psal. 18. 11. & 97. 2.
{dwell upon it} Abide long, or be much upon it. Not pass away, as clouds are carried up and down with the winds. Dwelling, is abiding long in a place. So the word is translated, Prov. 7. 11. He wishes that it might be cloudy all day long, and not see one glimpse of the sun.
{Let the blackness of the day terrify it} Let black vapors, or thick and dark ones, drawn out of the water and earth, and going up into the air, and darkening the day, make it terrible to men. Or, make it so afraid, that it fly away. A metaphor, Chap. 18. 11. Or, Let as it were the bitternesses of the day terrifie it. So the word is used, Deut. 32. 24. Let it bring punishments on men, which may make it a bitter day to them. Or, Let them terrifie it, as those who have a bitter day. Or, Let the priests of the day terrifie it. Let those who used to observe and distinguish days, note it for a terrible day.
V. 6. {As for that night, let darkness seize upon it, let it not be joined unto the days of the year, let it not come into the number of the months} After the division of the day and the night, mentioned, ver. 3. in the two former verses he had spent his spleen on the day, and now he begins to curse the night.
{As for that night} Of his conception or birth, see on ver. 3.
{let darkness seize upon it} Perpetual, and unusual darkness; so that men may take special notice of it. No sign of moon or stars, Act. 27. 20. See ver. 9. and notes on ver. 4. For Seize, see on Chap. 15. 12. on Carry away.
{let it not be joined unto the days of the year} The natural days consisting of twenty-four hours, whereof the night is a part, Gen. 1. 5. But the artificial day is opposed to the night, Psal. 74. 16. Joh. 11. 9, 10. & 9. 4. Or, Let it not rejoyce it selfe among the days of the year. So the word signifies, Exod. 18. 9. Let it not be glad, that it is accounted among the days of the year. A metaphor.
{let it not come into the number of the months} Heb. of the moons. For the months were reckoned according to the motion of the moon. See notes on Rev. 11. 3. & 13. 5. He wishes this night had never been, or might never return, but be taken out of the catalogue of the nights, Psal. 69. 28. See notes on ver. 3.
V. 7. {Lo, Let that night be solitary, and no joyful voice come therein} Job goes on, in spending his passion upon the blameless night.
{Lo} Because he wishes new, and greater evils to it, he adds, Lo, as a note of admiration. See on Chap. 1. 12, 19.
{Let that night be solitary} Or, desolate, Isai. 49. 21. So that men meet not in it for business, or mirth; as follows.
{and no joyful voice come therein} Let no man make merry in it. Let there be no banquets, nor songs in it. Feasts were wont to be made in the night, and therefore are called suppers, Luk. 14. 16, 24. Rev. 19. 9, 17. and marriage feasts especially. Therefore were lamps used, Matth. 25. 3, 4, 6. and the light of a candle, joined with the voice of the bridegroom and the bride, Rev. 18. 23. See notes on Matth. 25. 1. and on Revel. 18. 23. For Come, see on Chap. 15. 21.
V. 8. {Let them curse it, that curse the day, who are ready to raise up their mourning.}
{Let them curse it} He shows the bitterness of his passion in that, he not only curses the innocent night himself, but would have others to do it also; as angry persons would have others to be angry also with those with whom themselves are offended.
{That curse the day} That through bitterness of spirit curse their own birthday, or the day of their trouble. See on ver. 1. They hate the light, because they live miserably; so the Ethiopians used to curse the sun-rising, because the heat of it is so extreme, that it burns both them and their country. For Day, see on Chap. 14. 14.
{who are ready to raise up their mourning} Who are as ready to weep, as if they had tears at command. Or, who have so many troubles, that when they have done mourning one hour, they are ready to begin again the next, and so by manifold complaints and lamentations renew their grief. He conceives it an easy and usual thing for those that are overwhelmed with grief, to be overruled with passion, to fret and to curse. Or an allusion to such as were hired to mourn at funerals. We read of mourning women, Jer. 9. 17. 2 Chr. 35. 25. They were hired to be leaders of the mourning. There were also men-mourners, Amos 5. 16. It may be these used in their lamentations to curse the birthday, or death-day of those for whom they mourned; and therefore are summoned by Job to curse his night. Others read it, who are ready to raise up Leviathan. That huge fish mentioned, Chap. 41. 1. Psal. 74. 14. & 104. 26. Isa. 27. 1. Such as can raise sea-monsters by enchantments. Or mariners, who in a storm ready to be cast away, when the whales rise up, and are ready to devour them, curse the day that ever they came into the ship.
V. 9. {Let the stars of the twilight thereof be dark; let it look for light, but have none: nor let it see the dawning of the day} Let it have no light in the evening, night or morning: let it always be night, and no day follow it.
{The stars of the twilight thereof} Let the evening star, and such others as use to shine before it, be quite dark, which being great stars, the light remaining in the conclusion of the day, cannot hinder the light of them.
{Let it look for light, but have none} Let the night look for light: for moonlight, or starlight; but let none appear. See on ver. 6. Or, Let him look for light. Let him that is afflicted look for some light; but not find any. Or, Let light be looked for, and let there be none. Impersonally. See notes on ver. 3. For Light, see on Chap. 17. 12.
{Nor let it see the dawning of the day} Heb. The eye lids of the morning, Job 41. 18. The eyelids in Hebrew have their name from moving, because they frequently move. The morning is compared to a man that opens his eyelids, having been shut all night. By the eyelids, is meant the opening of them; as Prov. 6. 25. Let not her take thee with her eye-lids. That is, with her eyes, when the lids are open; for no man would be in love with the eyelids shut. The sense is, Let it never be day more. Let not the night ever see the morning open her eyes. Let there be no light foregoing the sun-rising; nor no sunbeams to foretell the approaching of the sun. This is the greatest evil that Job wishes to the night, ver. 9. So extreme are men in their passions, that they know not where to end, till all end. For See, look on Chap. 19. 27.
V. 10. {Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes} Now he shows the cause, why he cursed the day or night of his birth.
{Because it} The night had no power to shut his mother's womb, nor hide sorrow from him. But he speaks like a discontented man to the night, as if it had power; not daring to curse God that had it. See notes on ver. 1. Or, Because he. To wit, God who has power to open or shut the womb. So Gen. 50. 26. they embalmed him; that is, they that had the skill, and used to do it.
{Shut not up the doors} So that my mother could not have conceived me. So all the wombs in Abimelech's house were shut up, Gen. 20. 17, 18. And Leah's womb opened when she conceived, Gen. 29. 31, 32. and Rachel's, Gen. 30. 22. It seems not to be meant of shutting in the womb, and denying passage to life by birth; for that is mentioned, ver. 11.
{of my mother's womb} Heb. of my belly. That is, of the belly wherein I lay.
{nor hid sorrow from mine eyes} Kept me not from seeing pain. So seeing good or evil, in Scripture phrase, is experimental possessing of it, Psal. 34. 12. & 4. 6. Mat. 5. 8. Isa. 65. 16. Psal. 118. 5, 6. Job 33. 17. Or, That it might have hidden sorrow, &c. So this particle is used, Chap. 5. 11. Or, Then it had hidden, &c. as Chap. 13. 22. & 10. 14. I had not then lived to have seen these sad times. For Eye, see on Chap. 2. 12.
V. 11. {why died I not from the womb? why did I not give up the ghost, when I came out of the belly?} His passion was such, that he wishes he had died any way, no matter how, nor where.
{From the womb} As soon as I had life in the womb. So Psal. 110. 3. From the womb of the morning; that is, as soon as it begins to be light, Chap. 10. 18. For dying when he came out of the womb follows in this verse; Why did I not give up the ghost, &c. Heb. Why did I not come out of the belly, and give up the ghost? To wit, presently, or in the same moment of time, in which I was born. Suppose I had been born, why did I not presently die? For the phrase, Gen. 25. 17. Luk. 23. 46. For Come out, see on Chap. 15. 12. & 20. 25.
V. 12. {Why did the knees prevent me? or why the breasts that I should suck?} Because he had mentioned the birth, he mentions those things also, that by God's providence follow it; as a midwife to receive the child, and milk in the breasts to feed it, & turns God's blessings into curses.
{Why did the knees prevent me?} Gen. 50. 3. Why was there a midwife ready to receive me on her knees, when I was born? Why was I not suffered to fall on the ground, and lie there neglected till I died? Ezek. 16. 4, 5, 6.
{Or why the breasts that I should suck?} If the midwife would save my life, yet why had not my mother dry breasts, that I might not have sucked? and then I should not have lived to have felt these miseries, Hos. 9. 14, 16.
V. 13. {For now should I have lain still, and been quiet, I should have slept, then had I been at rest} He shows the cause of the former expostulation; namely, desire of escaping his troubles.
{Have lain still} In the grave as in a bed, Isa. 57. 2. I should have had no cause nor power to have made these sad complaints. This is the first act in bed, to lie still, and compose us to sleep. So the word signifies, Psal. 3. 5. & 4. 8. For it is distinguished from sleeping; and Deut. 6. 7. Teaching of our children is then required, which we cannot do when we sleep.
{And been quiet} When we are laid in our bed, we are free from the noise and business of the day. So are we in the grave free from worldly troubles, and bodily pains, Josh. 11. 23. Judg. 5. 31. Jer. 46. 27. Ezek. 16. 41. Zech. 1. 11.
{I should have slept} While men toss to and fro in their beds, or hear a noise, they cannot sleep. Afterwards they do. So should Job in the grave have been as free from pain, as one that sleeps soundly. Death is often called sleep in Scripture, Psal. 13. 3. Joh. 11. 11, 13. 1 Cor. 11. 30. and 15. 51. 1 Thess. 4. 13, 14.
{Been at rest} Nothing should have troubled me. I should have had no fearful dreams, but lain easily.
V. 14. {With Kings and Counsellors of the earth, which build desolate places for themselves} I should have been in as good a state, as kings that now are dead, and purposed while they lived to get themselves a great name by famous works, as building palaces in desolate places, and great cities.
{with Kings} The great and mighty monarchs of the world have no privilege over the meanest in the grave.
{Counsellors} Men famous for wisdom, who sit at the stern to guide kingdoms.
{of the earth} Not of one nation alone, but of all the world. All are in the like condition after death. Or, of the land. That is, of this land, so much noted among us for wisdom. See notes on chap. 1. 8.
{which built desolate places for themselves} Who when they were alive did so abound in wealth that they easily could and did build up decayed places, and build sumptuous palaces out of ruins, and bring abundance of people and trading into forsaken places: or, who did build cities in desert places not formerly inhabited to get them an immortal name: for there were few cities then, and such as built them were counted princes and great men, Gen. 10. 10, 11. & 11. 3, 4. or, which built stately palaces and cities for themselves and theirs to dwell in. Gen. 4. 17. Isa. 23. 13. & 58. 12. Job 15. 28. So that they and theirs dwelt alone in those places: Job 15. 19. Or, who built stately monuments and sepulchers while they lived, to be buried in when they died. To this end they bought places of burial, Gen. 23. 4, 15. & 25. 9, 10. These were ordinarily in solitary places, remote from the living. Abraham's in a field: And Elisha's out of the city, as it seems, 2 Kings 13. 20, 21. So was Christ's sepulcher in a garden, Matth. 27. 60. Joh. 20. 15. and many of the saints were buried out of the city, Matth. 27. 53. The Egyptians built curious monuments for sepulchers, as appears by the pyramids, yet remaining, which are conceived to be built by great kings for that end. For Build, see on Chap. 20. 19.
V. 15. {Or with Princes that had gold, who filled their houses with silver.} I should have been equal to the richest, as well as to the greatest and wisest.
{Or} Rather and. For here is no division: For he should have lain quietly with them all. So Prov. 30. 31.
{That have gold} That are wealthy. Eccles. 2. 8. Deut. 17. 17. Who filled. The Heb. word מלא signifies 1. To fill. Gen. 1. 28. 2. To fulfill, Gen. 29. 21. For House, see on Chap. 15. 28.
{With silver.} With silver household stuff and vessels, as rich men use to do. Or adorn their sepulchers richly. See on v. 14. The grave is called the dead man's house, chap. 17. 13. & 30. 23. Eccles. 12. 5. He says not with gold, for few have golden vessels; Or, who had store of silver, enough to fill their houses. An hyperbole, or excessive speech to set out abundance, as John 21. 25. For Silver, see on Chap. 22. 25.
V. 16. {Or as an hidden untimely birth, I had not been; as Infants, which never saw light.}
{Or,} This verse depends upon the former. If I had not been conceived, v. 10. or had died in the womb, or as soon as I came out of it, v. 11. or perished for want of a midwife, or a nurse, v. 12. Then I should have lain quietly with the dead, v. 13. Or, with such as were not born alive: in this verse, others read it thus, Or, why as an hidden untimely birth, had I not been? And so repeat why out of the 11. and 12. verses.
{as an hidden untimely birth} That lay hid in the womb, and was never seen of men, as never having life in it at all, or being stifled before it was born. The word untimely comes from a word, that signifies to fall, in the original. Falling from the mother as fruit from a tree, before it be ripe.
{I had not been} Not been alive, or, not lived here among men. So the word is used, chap. 7. 8. Gen. 42. 13. with 44. 20. Psal. 39. 13. Jer. 31. 15. Matth. 2. 18.
{as Infants} The word in Heb. is taken from a word signifying to defile, chap. 16. 15. for children in the womb are compassed about with pollution.
{never saw light} Psal. 58. 8. Eccl. 6. 5. were not born alive, but were stifled in the birth: we call them stillborn. For none see the light as soon as they are born; some few only cannot, who are born blind. So should Job have seen no light in the grave, Psal. 49. 19.
V. 17. {There the wicked cease from troubling: and there the weary be at rest.}
Now he goes on to show the commodities of the grave, even to those that have seen the light, and have endured many troubles in the world.
{There} In the grave, where dead men lie. Understood in v. 13. So, thither. chap. 1. 21. See notes there. Or, in the state of death, for some find no grave.
{the wicked} Oppressors. Restless, and unquiet people. It comes from a word in the Heb. that signifies motion and unquietness. Like the sea, chap. 34. 29. Isa. 57. 20. They are always studying mischief. Psal. 36. 4.
{cease from troubling,} Give over their rage and anger, which makes them scare, vex, and trouble other men. Eccl. 4. 1, 2. So the word signifies. Psal. 2. 1. Isa. 14. 16. and 13. 13. Job 9. 6. There Job should not have needed to fear the Chaldeans nor Sabeans, who robbed him, chap. 1.
{the weary be at rest} Heb. the wearied in strength. Who had lost their strength by the oppression of others, and the hard labors they had put upon them. Exod. 1. 14. and 2. 23. Now they may lie quietly by their oppressors.
V. 18. {There the prisoners rest together, they hear not the voice of the oppressor.}
He proceeds to show the liberty death gives to prisoners, and hard laborers.
{the prisoners} Debtors, bondmen, and slaves, who are cast in prison, and bound in chains.
{rest} Such as were prisoners on earth, rest from those labors, they were forced to undergo here. It seems their prisons were like our houses of correction, where men are forced to labor, and scourged if they do it not, Judg. 16. 21.
{Together,} or, alike. As well they who are most oppressed, as they who are less vexed. So the word is used, Deut. 12. 22. and 15. 22. 1 Sam. 30. 24. For Together, see on Chap. 24. 29.
{they hear not} As they were wont to do daily to their grief. For Hear, see on Chap. 13. 17.
{The voice} The huffy and bitter word. For Voice, see on Chap. 15. 21.
{Of the oppressor} Heb. the exactor. That forced men to slavish works, and required an account of them, and punished them, for their neglect. Such overseers or taskmasters the Israelites had in Egypt, Exod. 3. 7. and 5. 10. Job 39. 7.
V. 19. {The small and great are there, and the Servant is from his Master.}
Here he intimates the difference in men's political and domestical estates to be taken away by death.
{The small and great} Rich and poor, high and low, Jer. 5. 4, 5. Psal. 49. 1, 2, 3. See on Job 1. 3. Persons of middle rank are here also included; where both extremes are mentioned, and that according to the Scripture phrase. So; down sitting and uprising, includes things done between also, the day or night time, Psal. 139. 2. So both going out and coming in include things done abroad and at home between both, Psal. 121. 8.
{are there} or, are the same there. No difference between them. So the word is used, Psal. 102. 27.
{The Servant is free from his Master} There are no masters nor servants there.
V. 20. {Wherefore is light given to him that is in misery, and life to the bitter in soul?}
{Wherefore} He begins a new expostulation, and goes on by way of question, as v. 11.
{Light} The light of this world, Psal. 56. 13. why does he live, that is in misery? as in the words following. See notes on v. 16. What get men in my misery by the light? Eccl. 1. 3.
{given} or why doth it give light? The birthday, v. 3. which be cursed with so many and bitter curses. Or, He: That is, God, who gives all men light and life. See notes on v. 10. Yet he names not God, because he dares not complain of him, though he were offended at his dealing with him. So God is not expressed. Job 16. 7. Hab. 2. 1. For Given, see on Chap. 14. 4. on Bring. For Light, see on Chap. 17. 12.
{In misery} Toiled with labor, or pain.
{Life} Continuance of life to enjoy the light still, which yet allays not his pain. Or why was he not killed in the birth?
{The bitter in soul} Men subject to many and great miseries, which make them inwardly sad, and as it were displeasing to their souls, as bitter things are to the palate. Chap. 21. 25. it imports very great grief, Prov. 31. 6. 1 Sam. 1. 10, 15. 2 Kings 4. 27. For Soul, see on Chap. 14. 22.
V. 21. {which long for death, but it cometh not, and dig for it more than for hid treasures.} This is an aggravation of his misery. And it is esteemed the greatest cross to men in pain, that they cannot meet with death, which they conceive will end all their troubles.
{which long for death} Longing is expecting a thing earnestly, as in longing women, who miscarry if they have not what they long for. Isa. 30. 18. It is called waiting. As the word wait for a booty; Hos. 6. 9. Thence in the Heb. comes a word, that signifies the jaws, which take in meat greedily. And another which signifies the hook, which the fishes greedily devour to get the bait. Though death be bitter, yet it is gilded over with hope of ease to such as are in trouble.
{But it cometh not} It comes not when they would have it, though longed and much wished for. Death that seeks men in their hiding places, flies from them that seek it, Jon. 4. 3, 8, 9. Rev. 9. 6.
{Dig for it} Not only have strong desires of it, but also spare no labor to attain it, Gen. 26. 21, 22. As men dig pits to catch birds, or beasts, Psal. 35. 7. Or, search for it, Deut. 13. 12. For Dig, see on Chap. 39. 21.
{more then for hid treasures} Hidden in the bowels of the earth in mines, or by men in time of wars. Or, out of hidden places. They would dig deep for it, if it were to be found: they would take any pains to die.
V. 22. {Which rejoice exceedingly, and are glad when they can find the grave} This shows their great desire of death, in that they are so exceeding glad, as if they had found a thing long and exceedingly looked for.
{rejoice exceedingly} Heb. to exultation, Hos. 9. 1. They cannot keep in their joy, it is so great, but they express it by outward signs of triumph.
{can find the grave} When they see any likelihood of death approaching, and resting quietly in the grave. For dead men cannot rejoice, when they are carried to burial. He proceeds in the metaphor of diggers, vers. 21. who joy when they come to the golden mine. So do these, when they draw near to death. For Finde, see on Chap. 17. 10.
V. 23. {Why is light given to a man whose way is hid, and whom God hath hedged in?} He proceeds to set out the great misery of man in affliction, which cannot find death to ease them.
{Why is light given} See on vers. 20. These words may be omitted, and the words following immediately joined to the former; Are glad, when they can finde a grave for a man whose way is hid; That is, every one of them rejoices, when his end draws nigh.
{whose way is hid.} So that he can see no way of escaping out of his miseries.
{whom God hath hedged in} Has compassed round about with evils, so that he cannot get out. Before Job was hedged in with good things, so that no evil could come nigh him, Chap. 1. 10. But now with evils, out of which he could make no escape. Before he was hedged in, as in a garden: now, as in a prison. How great a misery is it for a man overwhelmed with sorrows, to be compelled to live, and have all passages of escaping shut up? So that the shutting up of the way, signifies inextricable calamities, out of which a man cannot expedite himself, Chap. 12. 14. & 19. 7, 8. & 38. 8. Lam. 3. 7, 9. Hos. 2. 6. Or, whose way God hath covered. And this answers well to the former metaphor of hiding. So the word signifies, Exod. 40. 21. It shows the reason, why the way of escaping was hid from Job, because God had covered it.
V. 24. {For my sighing cometh, before I eat, and my roarings are poured out like the waters.}
{For} Now he gives a reason of all his former curses and ill wishes.
{my sighing cometh, before I eat} Because of these evils I eat unwillingly, and with a sad heart, being not willing to prolong such a troublesome life with eating and drinking. Or, I do not complain without a cause, for my troubles come fresh into my mind, when I go to eat, so that I can take no comfort in meat as others do, but am so afflicted with grief, that I sigh and weep before I eat. I have no time free from sorrow, Job. 4. 34. Chap. 7. 19. Heb. Before my bread. See on Chap. 15. 23.
{my roarings} I not only sigh, but roar out for pain; when I go to eat, which other men do with comfort, and much joy, Psal. 22. 1. & 32. 3. Psal. 38. 8. A word used for lions roaring, to show the greatness of the noise his pain drew from him.
{are poured out} Melt into tears, and flow out of mine eyes by weeping.
{like the waters} In great abundance, more like rivers running out of fountains, than tears that come dropping out of our eyes, Psal. 22. 14. & 119. 136. Esai. 11. 9. Psal. 88. 17. Chap. 27. 20. Amos 5. 24. There was no intermission between roaring and roaring, as there is no distance between the drops of water. For Waters see on Chap. 14. 9.
V. 25. {For the thing which I greatly feared, is come upon me; and that which I was afraid of, is come unto me} I was all my lifetime afraid of these evils, even in my greatest prosperity, and now they have overtaken me.
{For} This shows the reason why he took no comfort in his meat, namely, the greatness of his troubles. Or, Surely. So this particle is translated, Chap. 8. 6. & 20. 20. as if he should have said; Surely I was not so much afraid without a cause; the event proves it: It is fallen on me just as I feared. So men in misery bewail their sorrows, by repeating the foregoing signs of it.
{the thing which I greatly feared, is come upon me} Heb. I feared a fear, and it came upon me. Fear is put for the thing feared, Prov. 1. 26. Gen. 31. 53. So love, for the thing loved, Cant. 2. 7. & 4. 10. And hope, for the thing hoped for, Col. 1. 5. My trouble is the greater, because that which of all other things I was most afraid of, and would most willingly have avoided, has notwithstanding all my preventing care, fallen upon me.
{and that which I feared, &c.} These words are a repetition of the words foregoing, to show the strength of Job's former fear, and present passion.
V. 26. {I was not in safety, neither had I rest, neither was I quiet; yet trouble came} He explains more fully what he meant by his fear in the former verse, to wit, a restless expectation of those troubles, that now were on him.
{I was not in safety, &c.} In my prosperity my mind was troubled still with expectation of these evils.
{yet trouble came} Or, when trouble came. So this particle is interpreted, ver. 22. Chap. 7. 13. I was not rid of that fear, till the very hour that this evil, which I so feared, came upon me. For Come, see on Chap. 15. 21.
CHAPTER 4
Verse 1. {Then Eliphaz the Temanite answered and said} This and the following chapter, contain Eliphaz his answer to Job's impatient discourse, Chap. 3. Eliphaz answers Job thrice, Bildad as oft, Zophar but twice. The scope of Eliphaz in this answer is to maintain that God proportions corrections according to men's sins, and therefore Job being so grievously punished, must needs be a wicked man.
{Then} Heb. And. It is used for Then, Dan. 8. 13. & 10. 5. When Job had showed forth his passion, and done speaking, then Eliphaz answered.
{Eliphaz} Not the son of Esau mentioned Gen. 36. 4. for he bears the name of Temanite, from a nephew of his, (as descending from him) who is called Teman. It may be Eliphaz spoke first because he was the eldest. So we find Elihu forbearing till they had all done speaking, because he was the youngest, Chap. 32. 4, 6.
{the Temanite} Descending of the foresaid Teman. Or, born in the city Teman, Jer. 49. 7. Amos 1. 12. A chief city in Idumea, famous for strong and learned men, Obad. vers. 8, 9. See on Chap. 2. 11.
{answered} To answer, in Scripture phrase, signifies sometimes to speak, according to the exigency of the time or hearer, though no man spoke before, 1 Sam. 9. 17. The Lord said to him. Heb. answered, Matth. 11. 25. Luke 14. 3. So did Eliphaz take occasion from Job's trouble, to speak what he thought fit to be spoken in such a case. For Answered, and said, see on Chap. 16. 1.
V. 2. {If we assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking?} As if he had said, All this while we have stood silent, and given you leave to speak all that was in your heart; now give us leave to speak, and be not angry, for we must needs speak, and cannot forbear any longer.
{If} The Hebrew word ה, ordinarily is interrogative, and intimates a question; but here it is conditional, and signifies If; as also Chap. 5. 1. See more on Chap. 14. 14.
{we} I and my friends. For they were to speak as well as he. So he concludes his speech in the plural number, Chap. 5. 27.
{assay} The word signifies tempting to good or evil, whereby a man is assayed or tried how good or evil he is: And therefore the word in a secondary signification, is used for assaying. We will but try, if we can do you good, we will not be tedious.
{to commune with thee} Heb. a word to thee.
{wilt thou be grieved?} We cannot speak to you in this estate, so as to avoid all occasions of grieving you, and may displease you, rather than amend you. Your mind is so distracted and impatient, that you cannot bear good counsel, but will be extremely wearied, and faint, or rage, falling into such a grievous passion, as you were in even now; (chap. 3.) which if you do, we must discharge our consciences. Eliphaz shows that he speaks as a friend, not as a flatterer; and yet he doubts Job's mind is not so well composed as to hear him.
{But} See on Chap. 1. 11.
{who can withhold, &c.} Who can hear such impatient speeches, and be silent? Your complaints have been so bitter, and your speech so sharp, that I cannot withhold myself from speaking what I think needful in such a case, Jer. 20. 9. Luke 19. 40. The word signifies shutting up a thing, so as it cannot come out, 1 Kings 8. 35.
V. 3. {Behold thou hast instructed many, and thou hast strengthened the weak hands.}
{Behold} See on Chap. 1. 12. A word as of asseveration, so also requiring due consideration. It is certain all that live about you know, that you have formerly upheld others in their miseries by your good counsel, but now you sink under trouble yourself. An excellent physician you are, that can heal others, and perish yourself. You show either that your former profession was counterfeit, or that you are very impatient. Others take it ironically, like Gen. 3. 22. where the word Behold, is used by way of derision. It appears now, that you have not strengthened others in their afflictions, although you had a great name for such actions, either raised by yourself or others. If you had done those good things, you had not fallen into these troubles and complaints.
{instructed} Taught them to be patient in afflictions, and why are you now impatient yourself?
{many} Others also besides your own family.
{thou hast strengthened} You were wont to encourage men to bear their troubles patiently, and to go on in the ways of piety.
{the weak hands} Remiss, that hang down for want of strength to uphold themselves; as in sickness of a famine. Much less are able to work or do any business, Heb. 12. 12. Not weak out of fear, as Zech. 8. 9, 13. Isa. 35. 3, 4. Jer. 38. 4. Dan. 5. 6. But out of weight of afflictions and sorrows, Ezek. 7. 17. A metaphor from men weak in body, whereby is meant such as are dejected with sorrow for troubles lying heavy upon them. Such as by many trials are weakened, you have spoken words of comfort to, like sinews to their hands, and strength to their joints. For Hand, see on Chap. 15. 23.
V. 4. {Thy words have upholden him that was falling and thou hast strengthened the feeble knees} He goes on in describing Job's former good actions. To what end, or in what sense, see on vers. 3.
{Thy words} He shows how he did good to others in misery, to wit, by directory and consolatory words.
{have upholden} Or, lifted up. Your good counsel has kept many from falling, confirmed them, made them to stand strong like a pillar, so that they neither bowed down, nor leaned to one side or other in their miseries, but stood bolt upright, though ready to sink in regard of the greatness of their troubles.
{him that was falling} Ready to fall or perish. Some afflictions do so weaken men, that they are ready to sink under them, and not make them faint only, or unactive, as in the former verse. The word signifies to stumble, and so threatens a fall by reason of weakness in the joints, Isa. 31. 3. Jer. 50. 32. Falling into sin is not here intended, Gal. 6. 1. nor falling into trouble simply, as Prov. 24. 16. but a readiness to sink under trouble, and to despair.
{thou hast strengthened} You have made them strong to prevail against all troubles, and not to yield to them.
{feeble knees} Bowing ones; when men are so feeble they cannot stand upright. The knees bow, when men are ready to fall, and can stand no longer, Isa. 35. 3. Heb. 12. 12. Dan. 5. 6. Psal. 109. 24. Feeble knees argue fear sometimes, but here they are signs of weakness. The word knees, in the original, comes from a word, which signifies to bless, because we bow the knees in prayer, Gen. 41. 43.
V. 5. {But now it is come upon thee, and thou faintest, it toucheth thee, and thou art troubled} He seeks to convince Job either of hypocrisy in his former prosperity, or of great alteration of his carriage in his present adversity.
{But now} Or, Now when it is come on thee, thou faintest.
{it is come} The evil you feared, Chap. 3. 25, 26. where you did confess as much. Or, Such an afflicted estate, as others were under, whom you did comfort before, vers. 3, 4. For the word, Come, see on Job 1. 19. And on Chap. 15. 21.
{thou faintest} Gen. 47. 13. As if not only strength of body were gone, but reason also. You speak you know not what. The word is translated grieved, vers. 2. mad, Prov. 26. 18. He attributes the sense of Job's calamities expressed in his former lamentation, Chap. 3. to impatience.
{it toucheth thee} See on Chap. 1. 11. You are smitten with it, Psal. 144. 5.
{thou art troubled} Vehemently amazed, 1 Sam. 28. 21. Psal. 83. 15. Exod. 15. 15. Or, Thou makest haste, 2 Chron. 35. 21. for men afraid at some sudden noise or tumult, make haste away, Lev. 26. 6. Psal. 114. 3, 5.
V. 6. {Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope?} Now at length the trouble you bear, like a touchstone, has made manifest, that all those shows of virtues which you had, were counterfeits: or, if they were true, it is a wonder they appear not now there is most need. He objects to Job the want of four principal virtues, piety towards God, constancy in trouble, upright life, and hope of a good issue out of trouble. All which should be in good men. Thus Eliphaz confirms Satan's charge, Chap. 1. 9, 10. and is Satan's minister and instrument, though unwittingly, as Peter was, Matth. 16. 22, 23.
{Is not this} Your religion or confidence, &c. call it what you will, is come to this.
{thy fear} Your fear of God, your religion, your piety. See Chap. 1. 1. For Fear see on chap. 15. 4.
{thy confidence} Your boldness which you have showed in former times. A virtue which like an anchor keeps a man close to God, Prov. 3. 26. and unmovable in expectation of deliverance from evil, or good hoped for, Isa. 30. 15. The same word is translated, Folly, Psal. 85. 8.
{the uprightness of thy ways} Your just dealing with men, which you have been so much commended for, Chap. 1. 1.
{thy hope} Job 17. 15. Hope is an earnest waiting for deliverance from evil, or some promised reward, Psal. 37. 9. Isa. 8. 17. Rom. 8. 19.
V. 7. {Remember, I pray thee, who ever perished being innocent? or where were the righteous cut off?} Now Eliphaz falls upon the work, to prove, that no good men were ever thus punished as Job was, and therefore such great troubles befall wicked men only, and for their wickedness. He calls Job to bear witness to it, out of his own observation, taking it for granted to be so clear a truth, that it needed no proof, but would be acknowledged by Job himself.
{Remember} Give one instance, if you can, of any good man, perishing by the hand of God, as you are like to do. I can give instance of many bad men, that have been so destroyed, ver. 8. Search the records of antiquity, for an example of your sorrows.
{I pray thee} He handles Job gently now in words to win him to his opinion: and to that end he uses a preface, fit to procure goodwill and attention. The word נא signifies 1. Now, Cant. 3. 2. And 2. I pray you, or beseech you. Numb. 12. 13. So here.
{Who ever perished} Whoever was brought so low as you are, that was a godly man, and so near to destruction? Or, perished for want of food and other necessaries, Psal. 37. 25. Or, perished to the world, that is, was killed, and violently taken out of the world, and so was lost to men here, Isa. 57. 1.
{being innocent} Being not guilty of a wicked life, or of some heinous offense, that cries to heaven for judgments, Gen. 18. 20. & 19. 13. Act. 28. 4. That which Eliphaz here takes for an undoubted truth; that no good man ever died a violent death, is most false; as may appear by the example of Abel, Naboth, and many prophets and martyrs, slain by wicked men. We must not therefore take all for truth, that these friends of Job say, although some of their speeches be cited elsewhere in Scripture. True it is that they said thus, though all be not true that they said. Eliphaz might the more easily err in this, because the Scriptures, in likelihood, were not written in his time; or, at least, no part of them known to them, neither ever cited by them; and some of the examples, before quoted, were long after his death.
{the righteous} Men who live justly in the world.
{cut off} The word signifies hiding, Psal. 69. 5. Yet so, as that a thing appear no more, Exod. 9. 15. which is often done by cutting off. Righteous were never cut off by the sickle of God's judgments, before their time, as you are in danger to be, if you repent not, nor their seed utterly taken away, as yours are before your face, that so their family might be rooted out, and their remembrance utterly perish, Psal. 9. 6. For Cut off. See on chap. 15. 18, 28. on Hid, and Desolate.
V. 8. {Even as I have seen, they that plow iniquity, and sow wickedness, reap the same} Eliphaz sets out the great care and pains that wicked men take to do evil, by a similitude, taken from the great and continual pains of the husbandman about his corn; and their bad success, to an ill crop, arising from bad ground or seed.
{even as I have seen} He proves that good men are not destroyed by God's judgments, because they light upon wicked men. And that he proves out of his own experience. As far as ever I could observe, wicked men were cut off by God's hand, but never any godly man. So Numb. 11. 23. Thou shalt see, that is, know by experience; or, by diligent inspection, and careful observation; as Gen. 34. 1, 2. For See look on chap. 19. 27.
{they that plow} A metaphor from husbandmen. To plow iniquity, is to take pains about it; as men do about fields, that are fit to bear corn. Plowing, signifies devising and plotting various ways of sin, and satisfying their own lusts. So Prov. 3. 29. & 6. 18. where the translation reads, devising: but the original is, plowing; Prov. 21. 4. where plowing seems to be expounded by thoughts, in the verse following. Men turn up all corruptions in their hearts; and conveniences in the world, for effecting their wicked devices. For Plow see on chap. 1. 14.
{iniquity} Or, vanity. For sin produces no real good. For Iniquity, see on chap. 18. 7. on Strength.
{and sow} Bring their mischievous plots into action, Gal. 6. 8.
{wickedness} Or, labours. For wicked men toil themselves to satisfy their lusts: and take more pains to go to hell, than some do to go to heaven.
{reap the same} Receive the fruit, or reward of their wickedness. Gal. 6. 7, 8. Wickedness is put for the fruit of wickedness, Jer. 4. 18. as works, for the fruit of works, Rev. 14. 13. Or the words having a double signification, the meaning may be; They that plow and sow iniquity, and wickedness, shall reap vanity and labor, or trouble; Prov. 22. 8. Or the same in degree. Most wicked men are most of all punished. And so are you, O Job. Or, they that oppress others, shall be oppressed themselves, Matth. 7. 2. So the word signifies, Psal. 7. 14, 15. Isai. 59. 4. And this sin of oppression Job is charged withal elsewhere. Men look to reap good fruit of their seed and labor; to have no fruit thereof is uncomfortable, but to reap that that may poison, or hurt them, is worse. Or this verse may be knit to the next, and then the sense is, They that plot iniquity, and execute it, may reap the benefit of it for a time; yet they shall at length be consumed by God's judgments.
V. 9. {By the blast of God they perish, and by the breath of his nostrils are they consumed} He shows how wicked men come to be destroyed. And lest men should think God's judgments, like a blast, could blow none away, but light ones; like dust or feathers, he adds the strong ones, who are like lions, vers. 10. And this also he had seen.
{By the blast} By a sudden and secret judgment, Isai. 40. 7. Psal. 103. 16. He shows God's great power who by breathing on men, can do more than many armies; and needs no armies to effect their destruction. So corn is blasted and perishes. It may be a continuation of the former similitude, ver. 8. They look for a good crop of the iniquity they have plotted, and executed, but it will come to nothing, like corn blasted: and so do the seedsmen also, 1 Kings 8. 37. Isa. 37. 27. Amos 4. 9. Hag. 2. 17.
{of God} The powerful, or puissant one, who, with a blast, can destroy them.
{perish} See on ver. 7.
{by the breath of his nostrils} Spoken after the manner of men, whose breath is in their nostrils, Isa. 2. 22. for God has no nostrils. Creatures when they are angry, breathe more fiercely at their nostrils, Acts 9. 1. The word sometimes signifies wrath, which is showed by the foresaid breathing, Isai. 30. 33. Psal. 27. 12. & 54. 10. 2 Sam. 22. 16. And it may be read, by the breath of his anger; that is, By his angry breath. As in fire of flame; that is, in flaming fire, 2 Thess. 1. 8. He alludes to the manner of the death of Job's children, by a mighty wind, so strong, as if God himself had breathed it out, Chap. 1. 19. Wicked men are as easily destroyed by God, as a fly is blown away by a man. For Breath. See on chap. 15. 2. on Vain. For Nostrils see on chap. 14. 13. on Wrath.
{consumed} Not weakened only; but utterly destroyed. For Consumed see on chap. 36. 11. upon Spend.
V. 10. {The roaring of the Lion, and the voice of the fierce Lion; and the teeth of the young Lions are broken} Wicked and cruel tyrants, who by their power oppress others and persecute them, are in Scripture compared to devouring beasts, and especially to lions; who by threatenings terrify men, as lions make beasts afraid, by roaring and preying upon them, Psal. 57. 4. & 58. 4, 6. Ezek. 19. 2, 3. Prov. 28. 15. 2 Tim. 4. 17. It may be he meant Job, and accuses him of cruelty and impatience; in regard of his former life and complaints, and so makes him like a devouring, or roaring lion; and his sons like young lions. There are seven names of lions observed in Scripture, whereby some writers conceive their ages to be distinguished. 1. גור a Lions whelp, Gen. 49. 9. 2. כפיר a young Lion, Ezek. 19. 3. 3. ארי and אריה a grown Lion; of ראה to see; because lions are quick-sighted; and as some some affirm, sleep with their eyes open, as watching for a prey. Or, of ארה to tear in pieces, signifying a lion that begins to prey upon cattle: or of ירא to fear, because then men begin to fear him, that were not afraid of him when he was little, or young; Isai. 11. 7. & 38. 13. 4. לביא of לב a heart; and it notes out a hearty stout lion, because it is the most courageous of all the creatures, Isai. 30. 6. Numb. 23. 24. 5. ליש an old Lion full of yeares, Prov. 30. 30. 6. שחל an huge Lion, Job 28. 8. 7. שחץ a proud Lion, that goes proudly. Many of these are together, Job 28. 8. Gen. 49. 9. Nah. 2. 11, 12. Others make אריה a common name to all lions, as homo in Latin a man. גור as an infant: כפיר, as a young man: לביא, as a male: ליש as a man at full growth, and perfect age.
{the voice} This word in Scripture, sometimes signifies a sound, where no intelligible words are, as Job 15. 21. and thunders are called, in the original, voices, Exod. 9. 28. Rev. 4. 5. For Voice see on chap. 15. 21. on Sound.
{the teeth of the young Lions} The strength of oppressors, who grind others as young lions tear their prey with their teeth. For Teeth see on cap. 16. 9.
{are broken} Or, pulled out. Though they be young, and the time not yet come, that their teeth should shed for age, yet they shall be pulled out, that they may no more prey on the beasts. The sense is, That God by his judgments, weakens oppressors in the midst of their days, and takes away their strength and craft, that they may no more hurt others, Psal. 3. 7. & 58. 6.
V. 11. {The old Lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.}
{The old Lion} See on ver. 10.
{perisheth} See on ver. 7.
{for lack of prey} What oppressions have gotten, is taken from them, and they and theirs perish, because they can get no more; as lions starve themselves and theirs, when they cannot prey abroad, Psal. 59. 14, 15. & 109. 10, &c.
{the stout Lions} See on ver. 10. Whelps. Heb. Sons. See on chap. 14. 21.
{are scattered abroad} To get food, yet can find none, which is the cause why the old lions die, because they cannot go to seek food themselves, nor their young ones find any for them, or themselves. Or are scattered abroad, that is, driven from their dens, so that they cannot come there to feed themselves, or the old ones.
V. 12. {Now a thing was secretly brought to me, and mine ear received a little thereof} He had endeavored before to prove out of his own observation, that none but wicked men were so punished, now he goes to prove it by vision.
{Now} Heb. And. So this particle is translated, Dan. 10. 14.
{secretly brought} Heb. brought by stealth. Unseen or heard by others, as thieves steal, and convey their stolen goods away by dark. Such was this vision, in the night, as follows, ver. 13. So Christ comes to judgment unlooked for, as a thief in the night, 1 Thess. 5. 2, 4. 2 Pet. 3. 10. Rev. 3. 3. & 16. 15. If you will not believe me, believe the vision, wherewith God has honored me, in conveying secretly to me, a thing I knew not before, and not affording it to others. So Paul heard the voice of Christ, which his companions did not, Act. 22. 9. Whether this vision appeared to Eliphaz now, (upon occasion of Job's troubles, musing that a man, esteemed so good, should be so afflicted) or formerly, the Scripture has not revealed.
{mine ear received} A periphrasis of hearing. I heard it. The ear is said to receive what it hears. So a man receives meat, when he eats it, Act. 9. 19. & 27. 34, 35, 36. For Ear see on chap. 15. 21. For Received on chap. 15. 12. on Carry away.
{a little thereof} Chap. 26. 14. a small part, not all. Either because it was like a low voice, which he could not perfectly hear, or because it suddenly passed away, so that he could not have time to lodge it all in his memory. See his modesty. He does not say it was fully revealed to him, but in part, being mindful of man's weakness, who sees but in part in this life, 1 Cor. 13. 12.
V. 13. {In thoughts from the visions of the night, when deep sleep falleth on men} The former verse showed the manner how, this verse shows the time when this vision came to him.
{In thoughts} Heb. boughs, Isai. 17. 6. Thoughts shoot out from the soul in great variety, as boughs from trees. And when store of thoughts trouble men's heads, God speaks to them, sometimes by dreams and visions, Dan. 2. 29. & 4. 5.
{from the visions} Arising from the visions. Or, after the visions. So this particle is translated, Hos. 6. 2. after two dayes. Or these words may be knit to the words following, and the meaning be; not that these thoughts, here mentioned, came from the vision ensuing, but from the fear mentioned, ver. 14. Visions did differ from bare revelations, because what was in them revealed, came from some visible shape, presented to men.
{of the night} To distinguish them from such visions, as were seen in the day. God did sometimes appear in some visible representation to his servants, when they expected it not. And that sometimes in the day, Gen. 18. 1. & 19. 1. and sometimes in the night; for then are men's minds more free to receive revelations, and contemplate of them, being free from the noise and businesses of the day. So Dan. 2. 19. Numb. 22. 19, 20.
{when deep sleep} An exact description of the dead of the night; and the word signifies an extraordinary sleep, or dead one, as they call it, Gen. 2. 21. Jon. 1. 5. It seems to be in the former part of the night, for the first sleep is the deep sleep, especially to men wearied with cares, or labors of the day. The meaning may be, either when other men were fast asleep, and I awake and musing; or when I was asleep, as well as they. So that he might see this vision either sleeping, or waking.
{falleth} For vapors, as they first go up to the head, and make it drowsy, so they fall from thence like a great weight upon all the members of the body, and oppress all the spirits and senses, and cast men into a sleep.
{on men} Heb. on sorrowfull men, as the derivation of the word imports. Men wearied with the labors of the day past; for it is observed, that poor laboring men sleep soundest, Eccl. 5. 12.
V. 14. {Fear came on me, and trembling, which made all my bones to shake} Now he sets down what effect this vision had upon him, before he heard any words. A kind of terror lights on men in the beginning of divine revelations, partly to make them reverence the special presence of God's spirit, and partly to make them acknowledge their own inability to discern such mysteries, Isa. 6. 5. Dan. 10. 8. Rev. 1. 17. Job 7. 14, 16, 19.
{Fear came on me} Heb. met me. Inwardly in my soul, arising from the unusual sight of a spirit, mentioned ver. 15. For Met see on chap. 13. 22. on Call.
{and trembling} Outwardly in the members of my body, which shows the fear of the mind to be great, that made all the body shake, Psal. 2. 11. Exod. 15. 15. Dan. 10. 11. Hab. 3. 16.
{all my bones} Heb. the multitude of my bones. And so it is translated, Chap. 33. 19. The most of them. Or, All my bones, being many. See Rom. 5. 15, 18. My fear was so great, that it stayed not in my flesh, but pierced into, and wrought upon my very bones, and made those firm pillars of my body to shake. So God terrifies men in the beginning of visions, to humble them, that they may respect his majesty and receive his message with the more reverence; and afterwards he comforts them, Luk. 2. 9, 10. For Bones see on chap. 2. 5.
V. 15. {Then a spirit passed before my face, the hair of my flesh stood up} He goes on to describe the terror this vision brought upon him, that Job might give the more credit to it, as coming from God.
{Then} Or, When. For it seems to be the cause, as well of his former fear, vers. 14. as of this here. So this particle signifies, Dan. 10. 4. as, or, when I was by the side of the great River.
{a spirit} An angel. The angels are so called, Psal. 104. 4. A good angel, for God uses not to employ evil ones in acquainting his servants with his will: yet was this spirit in some bodily shape, else could he not have seen it, Luk. 24. 37, 38, 39. Or, a wind. So the same word is translated, Chap. 1. 19. & 1 King. 19. 11. yet not likely to be so here, because the wind neither stands still, nor has any image, as this apparition did and had, ver. 16. For Spirit see on Chap. 15. 2. on vain.
{passed} Went suddenly away, as a forerunner of the following vision, yet came back, ver. 16. Or, changed. The word may import a variable motion, forward, backward, upward, downward, like a wind wheeling about, Eccl. 1. 6. not progressive like a man's motion. First it moved up and down, and then stood still. This made him fear the more.
{before my face} In my sight. For Face see on chap. 14. 20. on Countenance.
{of my flesh} Of my body. So flesh is taken, Gen. 2. 24. Psal. 119. 120. or, of my head, which is a part of the body, by a synecdoche of the whole for the part; as man is mortal, that is, his body must die. For Flesh see on chap. 14. 22.
{stood up} By reason of his great fear, and the coldness of his external parts arising thence, and straitening and pressing the roots of his hairs, they stood upright.
V. 16. {It stood still, but I could not discern the form thereof; an image was before mine eyes, there was silence; and I heard a voice, saying} This is a description of the preparation for the revelation ensuing.
{It stood still} To wit, the spirit, ver. 15. It went not presently quite away. It passed up and down before, vers. 15. now it stands still, as presenting itself to him to be seen, or as ready to speak somewhat to him. Men make a stand, when they speak. So do preachers and orators. An ambulatory voice is not so easily heard.
{I could not discern the form thereof} There stood as it were an obscure shadow before me, whose form I could not fully and distinctly discern, nor judge well of the whole frame of it: Or, it may be his former fear did so astonish him, that he observed not this image, nor could make nothing of it distinctly, yet he could hear the words.
{an image} Some kind of bodily likeness, but not so exact, that I could take full notice of it.
{there was silence} I kept silence, being a little freed from my fears, and when all things were quiet, I attended to hear what the spirit would speak, Rev. 8. 1, 5.
{and I heard a voice} Uttering the following words to the end of the chapter. Others join both parts of the sentence together, and read it thus, I heard a still voyce. Heb. I heard stillnesse and a voyce, 1 King. 19. 12. for, a still voyce: as, a cloud and smoke; for, a smokie cloud, Isai. 4. 5. For Hear see on chap. 13. 17.
V. 17. {Shall mortal man be more just than God? shall a man be more pure than his Maker?} The voice spoke the words following for Eliphaz his instruction.
{Shall?} Certainly he shall not. An affirmative question often includes a negative answer, Matth. 16. 26.
{mortal man} Wretched man subject to sins and miseries. The word signifies man's weakness and inability, to stand before God.
{be more just then God} Or, be just rather then God, Luke 18. 14. If a man would call God to account, and charge him with injustice in laying too heavy punishments upon him, and God should permit that man himself to be judge, if he would judge by the rule of right reason, God would get the day, and his justice be cleared from all brands of injustice, that that man could charge him with, and the man himself would be forced to confess, that he suffers for his sin, and was unjust in accusing God. This was God's sense in likelihood, who spoke to Eliphaz; but it may be Eliphaz might misapply it, (as himself, and his companions do many other grounds) to prove Job an hypocrite. As if he meant, that he must be forced to think Job more just than God, if God should lay such great plagues upon one that was not an hypocrite or an oppressor.
{Shall man} A word that imports strength, in the original, by the derivation of it. The strong man can no more stand before God than the weak one. This is added, lest any one should think weak men indeed cannot stand before God, but strong men may.
{be more pure then his Maker?} If he lay the fault of his sufferings on his creator, he should be like a servant, that speaks ill of his master, or sues him for injury done to him, when as he ought to submit to him; much more man, to God his maker. Psal. 39. 9. Rom. 9. 20. For Make see on chap. 14. 9. on Bring forth.
V. 18. {Lo, he put no trust in his Servants; and his Angels he charged with folly} He shows, that there is no comparison between angels, and God; much less between man and God. Or Behold, A note of admiration: Look at it as a wonder. See on chap. 1. 12. A thing worthy to be noted, to confute your insolency, who accuse God. Or, Behold if: A note of certainty. So Deut. 13. 14. & 19. 18. If the thing appear certainly true upon inquiry. See on v. 3. of this chapter. No marvel, if he find great matter of correction in you, who found it in his best servants the angels.
{he put no trust} Or, He could put no trust. He did not, nor could not credit, nor confide in those persons mentioned. So the word signifies, Prov. 31. 11. Job 15. 15. And the Greek word answerable to it, Joh. 2. 23, 24. He saw some of them would be disloyal, not to be trusted on: And found some of them afterwards not faithful, (as the word sometimes signifies, Num. 12. 7. Heb. 3. 5. 1 Cor. 4. 2.) and such as would have failed him if he had trusted in them; for they fell afterwards. 2 Pet. 2. 4.
{His Servants} Not the prophets, or best men, as some think, because these servants are opposed to men, who have earthly bodies, in the next verse. It must needs therefore be meant of angels, who are called God's servants, wait on him, and are employed by him, Psal. 103. 20, 21. & 104. 4.
{He charged} Heb. Put. That is, he accused them judicially, and found them guilty.
{with folly} Or, with madnesse. The word signifies shining light. Thence, praising men for their virtues shining in them. And on the other side boasting of a man's own good parts, and so folly and madness. Or, Nor in his Angels in whom he put light. Or, Though he put light in his Angels. If the angels whom God made in so glorious a condition fell from it, man made in a lower condition, cannot justify himself before God. Or, Though he put praise in his Angels; That is, matter of much praise, by making them so excellent.
V. 19. {How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?} The three following verses show the opposition between angels and men, consisting in two differences. Angels are spiritual substances, men are bodily. Angels are immortal, men are mortal. No wonder then, if men cannot stand, where angels fell.
{How much less} It agrees with the former part of the former verse. If he put no trust on angels, much less on men. Or, How much more. And then it depends on the latter words of the verse precedent. If he charged his angels with folly, then much more men.
{that dwell} That abide and remain.
{in houses of clay} In bodies made of a corporeal and baser matter than the angels, and therefore less trust to be put in them. The body is called the house and tabernacle of the soul, 2 Cor. 5. 1. And it is made of clay or earth, Esai. 64. 8. Job 10. 9. & 13. 12. & 33. 6. The soul is the man that inhabits this house of clay. The mind is the man. And we read in Scripture of the inward man, 2 Cor. 4. 16. and the inward man of the heart, 1 Pet. 3. 4. Others interpret it of those houses we dwell in here, which are made of an earthly matter, and nothing like the glorious heavens wherein the angels dwell. So the angels' sin is aggravated by their habitation, Jude vers. 6. Others take it for graves, wherein we lie long, when we are dead. The grave is called an house, Job 17. 13. & 30. 23. Isa. 14. 18, 19. The Egyptians called graves eternal houses; and other houses here inns, because we abide much longer in them, than in these, Diodor. l. 1. p. 33. For Houses see on chap. 15. 28. The Heb. word חמר signifies 1. A heap, Hab. 3. 15. 2. A measure called an omer. Exod. 16. 16. 3. Clay, or dust. Job 13. 12. So here.
{whose foundation is in the dust} This is true of men themselves, in respect of their bodies, which were made of dust at first, Gen. 2. 7. and therefore called dust, Gen. 3. 19. Psal. 103. 14. and said to return to the dust, Gen. 3. 19. Job 34. 15. to go down to the dust, Psal. 22. 29. to sleep in the dust, Dan. 12. 2. If man's body were made of clay, yet had it a good foundation, it might stand long, as a weak house may, Matth. 7. 25. but the foundation is weak here: Light dust, (not solid earth) which is more subject to scattering than clay. Therefore having so weak a foundation, it cannot last long. True also of their houses, which have as an earthly matter, so an earthly foundation. For Dust, see on chap. 14. 8. on Ground.
{which are crushed} Heb. they crush them. Impersonally. So Luk. 12. 20. They shall require thy soule, that is, it shall be required.
{before the moth} Sooner than a moth can be crushed between a man's fingers; which is killed only with a touch, and a very light one also. Or, in presence of a moth. He is not able to stand out against the weakest creature, but wastes insensibly, and by degrees, as a garment moth-eaten. So vers. 20. God gives them up as food for vile creatures. See the phrase, Psal. 39. 11. Isa. 50. 9. & 51. 8. Hos. 5. 12. Or, Before consumption. So the root of this word is translated, Psal. 6. 7. & 31. 9, 10. They die for the most part, before their natural strength be spent. Most men by some inward diseases, or outward calamities, perish in the strength of their age, or before: Few live to be very old, Psal. 90. 10.
V. 20. {They are destroyed from morning to evening, they perish for ever, without any regarding it} Some understand the former verse of a natural death, and this of a violent one: yet both may be true of either kind of death.
{They are} Or, Which are, and so the text may go on in the same tenor with the former verse.
{destroyed} Heb. beaten to pieces; as in a mortar.
{from morning to evening} Suddenly, or quickly, within the compass of an artificial day. Or from sun to sun; that is, between sun-rising, and sun-setting, Psal. 90. 5, 6. Isa. 38. 12. Their life is very short, like those creatures that begin and end their life in a day. Or, every day, or, all day long, some die, Psal. 44. 22. Rom. 8. 36.
{they perish for ever} They are quite taken out of this world, never to return hither again, while the world lasts, Chap. 16. 22. Psal. 39. 13. They shall dwell no more in this world, Job 14. 14. Psal. 103. 16.
{without any} Scarce any consider of it, so few, that they are scarce worthy to be named, in comparison of them that do it not. See the like phrase, Joh. 1. 10, 11, 12. & 3. 32. Isa. 57. 1.
{regarding it} Heb. putting. To wit, his heart to it, or laying it to heart. So Isa. 41. 20. it is translated, consider. No man perceives their end so nigh. It is beside the opinion, and beyond the expectation of all men. Or, No man, no not themselves take notice of this fleeting condition, to repent in time: or, No man is troubled at their death, or looks further after them, to see what is become of them, Isa. 57. 1. Or, it may be read thus, without any considering, that they die for ever.
V. 21. {Doth not their excellency, which is in them, go away? they die even without wisdom} In this verse is declared the great power of death over us, in that it spoils us of our best parts.
{Doth not} Certainly it does. A negative question, often includes an affirmative answer, 2 Sam. 11. 3.
{their excellency} Gen. 49. 3, 4. whatsoever is esteemed excellent in them. Some take it for the reasonable soul dwelling in the house of clay, vers. 19. Luk. 12. 19, 20. Psal. 146. 4. It may be called their excellency, because by it they are made more excellent than the beasts. Others take it for wisdom, or beauty, strength, riches, or honor, or any good thing wherein one man exceeds another. The goodliness of them, Isa. 40. 6. Not only the house of clay, and foundation of dust, but also all the adorning, painting, and polishing of it, with the rich hangings, and precious furniture thereof, decays, Psal. 39. 11. & 49. 12.
{go away} Or, remove, Numb. 13. 11. The journeys; That is, the several removes of the people. Or, Is taken away, to wit, by God, or by death; for it is in a passive form in Hebrew, Isa. 38. 12. Mine age is departed, or taken away: Suitable to that which follows there, and is removed from me.
{and not with wisdom} Their wisdom cannot keep them from death. They have no more privilege against death than fools, Psal. 49. 10. 2 Sam. 3. 33. Or, not wisely, that is, with abundance of folly; as, not holding guiltless, for holding very guilty, Exod. 20. 7. Or, they cannot carry so much as their wisdom away with them, Chap. 36. 12. Or, They prepare not wisely for death, but die, as if they had no wisdom, nor knew not what belonged to life or death, Psal. 49. 20. If by excellency, be meant riches; then by wisdom, may be meant skill to get wealth in another world, as they did in this.
CHAPTER 5
Verse 1. {Call now, if there be any that will answer thee, and to which of the Saints wilt thou turn?} Hitherto were the words spoken to Eliphaz in the former vision, contained in the five last verses of the fourth chapter: now he returns to his former discourse, and to what he moved Job to, Chap. 4. 7. to see, if ever any saint were so afflicted. This is confirmed by that which follows; as if he had said to Job, You show yourself an hypocrite by your impatience under troubles, vers. 2. And God confirms it by laying such troubles on you, as he does on wicked men, vers. 3. &c. See if ever any saint were so impatient, or so afflicted. Many wicked men have.
{Call now} Not by exclamations, as Isa. 58. 1. nor by invocation, as Psal. 50. 15. but by nomination, Matth. 20. 8. Search the records, and take notice of the name of every saint departed, or alive, and see if any be like you. Call any good man that ever lived by his name, and if he would answer you, he would confess that he was never so afflicted, and that God never deals so with any as he has done with you, except with hypocrites, and ungodly men. For Call see on Chap. 13. 22. For Now see on Chap. 4. 7. on, I pray thee.
{that will answer thee} That will resolve you of the truth in this matter. Or, that is answerable to thee. So the word is used, Prov. 27. 19. Eccl. 10. 19. whose condition is like yours. And if there be none like you in sufferings or carriage, then you are no saint, but an hypocrite. For Answer see on Chap. 16. 1.
{Of the Saints} Persons separated from the world, and set apart to serve God. So the word is used, Lev. 27. 10, 14, 15, 16. Such are the saints, Joh. 15. 19.
{wilt thou turn?} Or, on which of the Saints wilt thou look? As a painter turns often from the picture to him, whom he is to set out, to see if it be like him. Not bare turning about is here meant, but turning to observe the countenance of another; for the same word פנה, signifies to look on a thing: and thence comes פנים, a face. On what saint will you fix your eyes to find a parallel for yourself? Among wicked men or fools you may, vers. 2.
V. 2. {For wrath killeth the foolish man, and envy slayeth the silly one} None of the saints will be of your mind; but they will all acknowledge, that God's wrath lights on ungodly men only.
{For} Besides the testimony of the saints, the thing itself appears to be so. Or, Surely. It is a thing generally known, and needs no proof. So this particle is used, Prov. 1. 17.
{Wrath} Impatience under God's judgments, and fretting at them, as you, O Job, have done in an high nature, Chap. 3. Or, God's wrath. Wicked men by their sins give God cause to make them miserable; good men do not.
{killeth} Uses to kill. God commonly by some extraordinary death destroys ungodly men; especially such as being under God's judgments for their sins, condemn God of injustice, and therefore he destroys them. Or, Their own vexing spends their spirits and kills them: or, Their impatience thrusts them on things unlawful or dangerous, that have death attending on them.
{the foolish man} Him that does things rashly for want of wit. Wicked men are in Scripture often called fools, Psal. 107. 17. Prov. 1. 32. & 8. 5. & 9. 13. & 14. 1, 17. The Hebrew word is the same with the English in sound, Evil. Such use not their knowledge well, and therefore are as if they had none, Zech. 11. 15. Eccl. 7. 9. It is an argument of folly to hurt themselves by sinning, and not to understand the causes of their punishments, that so they might amend, and be freed from God's judgments. Such an one Eliphaz accounts Job to be, though others accounted him wise. As wicked men are fools in print, so on the contrary in our old English books, a righteous man is printed, a right wise man; and righteousness, right wisenesse. For it is true wisdom, Psal. 111. 10. Prov. 1. 7. as sin is mere folly, Gen. 34. 7. 2 Sam. 13. 12, 13.
{envy} At other men's prosperity. As if this judgment had come upon Job for envying other men's prosperous condition. Or, jealousie. That is, God's wrath, who is a jealous God, Exod. 20. 5.
{the silly one} Who like a child is easily persuaded to wickedness for want of judgment in himself. So much the word imports, as coming from a word that signifies to persuade, or allure, Hos. 7. 11.
V. 3. {I have seen the foolish taking root; but suddenly I cursed his habitation} He proves the former proposition of the downfall of ungodly men, from his own observation.
{I have seen} Or, I my self have seen. It was a thing I took special notice of, Chap. 4. 8. Psal. 37. 35. I hope I may trust mine eyes, Numb. 16. 14. Lest any man should object again, Chap. 4. 8. that wicked men flourish sometimes, he answers, I have seen that also, that ungodly men have thrived and carried themselves loftily, as you have done, but they have soon been cast down. For Seen look on Chap. 19. 27.
{the foolish} See on vers. 2. Luk. 12. 20. Or, a foolish man. Meaning some one man of note.
{taking root} Like a great tree that has in a long time taken deep rooting, spread its root far and wide, and so fastened itself, and flourished the more, Psal. 37. 35. Hos. 14. 5. So have I seen wicked men, settled in their habitations, having gotten a great, sure and firm estate, as themselves and other worldly men thought, and put out children as fair branches, vers. 4. He could not see the roots of the trees: But his meaning is, that as a man that looks on a stately tree shooting forth plenty of boughs, knows it has firm rooting, else it could not so spread itself: So wicked men could not live in such state, if they were not very rich; nor would they, if they thought their wealth would not abide. See Isa. 11. 1.
{suddenly I cursed} Even when he was in his height, and no evil like to befall him, I judged him unhappy for all his wealth, and foretold his sudden destruction, which I knew God would speedily bring on him, and his, Prov. 3. 33. The word נקב literally signifies to strike through one, as with a dagger, Hab. 3. 14. Isa. 36. 6. Metaphorically it signifies to strike one through with a curse. Yet it rather signifies foretelling of evil, than wishing it, as Numb. 22. 17. & 23. 8, 9, 11. Cursing there, is foretelling evil; as blessing is foretelling good. The event also is included. It came so to pass. So Psal. 4. 6. & 85. 8. Rom. 1. 17, 18. Gen. 22. 12. And as here foretelling is put for the event, so elsewhere the event for the prediction, Jer. 1. 10. Lev. 13. 3, 8. Pronounce him unclean. Heb. defile him, Isa. 6. 10.
{his habitation} So the word נוה signifies, Chap. 8. 6. Isa. 32. 18. Jer. 23. 1. & 33. 10. Sometimes it is put for a place of pasture, Psal. 23. 2. Joel 2. 22. Sometimes for the cottages of the shepherds, where they dwell quietly, Zeph. 2. 6. Jer. 25. 37. It includes not only his dwelling-house, but his family also, and his children, vers. 4. and his provisions for his family, vers. 5. Prov. 3. 33. Dan. 11. 4. He thought himself surely seated, which made his destruction the sorer, Psal. 30. 6, 7.
V. 4. {His children are far from safety, and they are crushed in the gate, neither is there any to deliver them} Now he sets out the curse what it was, and that it was not idle, or in word only, but reached both himself and his posterity. It may be some of his children lived then in misery, for he seems to set out a particular man for an example, and that within the compass of his own observation, vers. 3.
{far from safety} In extreme danger. As Far from light is, In extreme darkness; so Far from God's law, is, Extremely wicked, Psal. 119. 150. Far from peace, in a most desperate condition, Lam. 3. 17. Far from oppression, in a most safe condition, Isa. 54. 14. As wicked men are far from safety, so safety is far from them, Psal. 119. 155. Isa. 59. 11. By safety, is here meant, help, and things needful to preserve men's lives, or keep them out of danger.
{they are crushed} As a moth between one's fingers. See on Chap. 4. 19. 2 King. 7. 20.
{in the gate} Publicly and openly all men looking on. For what is done in the gate, is known to all, because of the multitude of passengers, that go in and out, Psal. 9. 14. Prov. 31. 31. Gen. 23. 10. & 34. 20. Jer. 7. 2. & 22. 2. Or, They are called to an account, and cast in judgment, and lose the cause and the day. For judgment was given in the gate, that all might hear it, Ruth. 4. 1. Deut. 22. 15. Amos 5. 10. Prov. 22. 22. Psal. 127. 5. Job 29. 7. & 31. 21. Isa. 29. 21. They have many troublesome suits, and always are condemned, which is a great misery and curse, Psal. 1. 5. & 109. 7. The word שער signifies, 1. The gate of a city. Gen. 34. 20. 2. The city itself. Jer. 15. 7. 3. The place of judicature which was usually in the gates. Deut. 17. 5.
{any to deliver them} They are forsaken of all, and have neither advocate to plead for them, nor judge to deliver them, nor any friend to sue for a pardon, which other men have, Psal. 109. 12. Either to show, that none can resist, where God will punish men for wickedness, as Hos. 5. 14. Psal. 50. 22. Or, that all men will turn away from those whom God leaves; or, that the power of the judges was so great, that none dared help those whom they condemned. Thus they, whose fathers pitied none, find none to pity them, Psal. 109. 13, 14.
V. 5. {Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance} In this verse he sets out the curse of God both upon the foolish man, mentioned vers. 3. and on his children mentioned vers. 4. For whose, is singular in the original, and their, plural. He must lose his harvest, and his children their substance.
{whose harvest.} All the income of his labors. As devouring widows' houses, Matth. 23. 14. It cost him much labor in plowing and sowing, and he expected a great crop, but it was suddenly taken from him. For Harvest see on chap. 14. 9. on Boughes.
{the hungry eateth up} Some understand it of his heirs, who being kept short while their father lived, waste all when he is dead: so that ill-gotten goods seldom come to the third heir. Others, of men oppressed, and impoverished by him, who when he dies, come and take all away by force, which he intended to leave to his heirs, and so make themselves amends for their goods taken away by him. But it may well be understood of any spoilers in general, who come like hungry people, devouring all, and leaving nothing to the possessors. As greedy, as if they never had enough. Like fire that devours all, Chap. 1. 16. Isa. 29. 6. or like the sword, that sweeps all away, Deut. 32. 42. Or like wild beasts, that eat up all, Gen. 37. 33. Or like persecutors, who eat up God's people as bread, Psal. 14. 4.
{taketh it even out of the thorns} His hunger makes him fear no scratching nor danger, but takes it by force, as if a man should gather corn out of the midst of thorns without fear of pricking. Or he may allude to the custom of their times, and of ours also, to make hedges both about standing corn, and about ricks of gathered corn, Exod. 22. 6. Hos. 2. 6. Prov. 15. 19. Isa. 5. 5. Mic. 7. 4. Psal. 80. 12. & 89. 40. And then the sense is, Though he make hedges of thorns to keep his corn from robbers; yet hungry persons will break through those hedges to get it. They will have it whatever it cost. We say in the proverb, Hunger breaks through stone walls. Or, Taketh it to a place out of the thornes. Where he may quietly eat it. Or, It comes to him that taketh it out of the thornes. And some words may be omitted, because it not being written in prose, the verse would be too long else. For Taketh see on Chap. 15. 12. on Carry away.
{the robber} Chap. 18. 9. The word is taken from another word, which signifies long hair; because thieves living in deserts, and not regarding their dress, let their hair grow like wild men; or, to hide their faces, that they might not be known. Or, the thirsty; who are in want, and thirst naturally, or after other men's goods; as hungry before, in this verse. Neither wet nor dry provisions, vineyards, nor cornfields, could escape these robbers.
{swalloweth up} With great greediness, as thirsty men drink up all to the bottom in one breath: or as wild beasts, or whales swallow up lesser creatures, Psal. 56. 2. Jon. 1. 17.
{their substance} The word signifies power, strength or activity, Gen. 47. 6. and so an army, which is strong; and lastly riches gotten and kept by strength, and counted men's strength, Prov. 10. 15. and making them powerful. For Substance see on chap. 15. 29.
V. 6. {Although affliction cometh not forth of the dust; neither doth trouble spring out of the ground} He now directs Job to look up to God for help; because afflictions have an higher cause, than men ordinarily look at, and are not to be avoided by humane policy.
{Although} Or, Because; as 1 Chr. 13. 9, 11. 2 Chr. 6. 24. Or, seeing; as Chap. 28. 21. Affliction; the fruit of sin. Or, Iniquity; the cause of punishment. For so also the word signifies, Psal. 5. 5. Hos. 4. 15. For Affliction, see on chap. 18. 7. on Strength.
{cometh not forth of the dust} A proverbial speech in likelihood used in those days, and in that place, to show that troubles came not by chance, nor was to be imputed to secondary causes, but some greater reason might be given of them: Either that they came from our sins as the meritorious cause, or from God as the efficient. Both which considerations should make men seek to God as offended with their sins, and inflicting those punishments upon them. For Cometh forth see on chap. 15. 13. on go out, and on chap. 20. 25. For Dust see on chap. 14. 8. on ground.
{Trouble} Or, Labour, toil arising from sin. For the word signifies both labor, and pain; as both the Greek and Latin also answering to it. Out of the ground. As weeds do that grow out of the ground without man's work or care. God's hand sends them, and man's sin brings them.
V. 7. {Yet man is born unto trouble, as the sparks fly upward} Having showed in the former verse whence man's troubles do not come; now he shows, whence they do come. The word אדם signifies, 1. The first man, Gen. 2. 20. 2. Any man, Prov. 3. 13. So here.
{Yet} Or, because; or, seeing. See on vers. 6.
{Man is born} Breeds himself trouble, as easily and ordinarily, as if he were born for that end, as he is born in sin, Psal. 51. 5. which breeds all his troubles: They mistake the sense and scope of the place that apply it to men's working in their particular callings, though it be true that men are born not to idleness, but to employment. The like mistake is of that passage, Gen. 3. 19.
{unto trouble} Or, labour. See vers. 6.
{As} Heb. And. So this particle is used, Chap. 16. 21. & 34. 3. It is sometime put for a note of likeness, and then it couples things most strictly together; showing not only that they are both true, but also one like another. It is as natural for man to work himself trouble, as for sparks to fly upward.
{The sparks fly upward} Heb. The sons of the quick or live coal lift up to fly. So we find a son of the bow, for an arrow, Job 41. 28. sons of the quiver, for arrows, Lam. 3. 13. the son of the floor, for the corn, Isa. 21. 10. And the next word translated, quick or live coal, Isa. 6. 6. If you blow the coal, the sparks will fly upward. So man, if he be once born, he will have trouble, Job 14. 1. עוף signifies, 1. To fly. Deut. 4. 17. 2. To be faint. 1 Sam. 14. 31. Here it is taken in the first sense.
V. 8. {I would seek unto God, and unto God would I commit my cause} Having showed that afflictions take not their rise from secondary causes, he exhorts Job to return to God by repentance, who being powerful, and merciful would pity him then, and restore him to his former happy condition. To this purpose, in the residue of the chapter, he speaks much of God's power and wisdom, both in the works of nature, in general; and especially in his works about mankind.
{Surely} This word is in the Hebrew; but is omitted in the translation. See on Chap. 1. 11.
{I; I myself} For besides the person included in the verb, the pronoun is added to set an emphasis on it. See on vers. 3. He propounds it in his own person in a friendly manner, that it might the better go down with Job. So does Paul, 1 Cor. 3. 6. with 4. 6. propound his own example, that other ministers might not think much, if their labors were fruitless sometimes when the apostles would be so always, if God did not give the increase. So Eliphaz, here; If I were in thy case and these corrections lay on me, I would seek to God.
{would} I would not have fretted, nor cursed my day as you have done (Chap. 3.) but I would choose a better way. Think you of your holiness as you please, I would acknowledge God's providence in these troubles, and confess my sins, and seek to God for delivery.
{Seek to God} By prayer, for counsel, help, deliverance, as to one higher and stronger than I, that so I might find favor with him, 2 Chr. 16. 12. Psal. 9. 10. & 34. 4. & 77. 2. Isa. 9. 13. Zeph. 1. 6.
{unto God} One name used for God in this verse before, is taken from strength: the other here used is that which is communicated to judges, Exod. 21. 6. Psal. 82. 1, 2. To show, that God had justly inflicted these troubles on Job, and none could deliver him out of God's hands; as vers. 4. and therefore God must be pacified by prayer, and entreaty, and it is in vain to fret against his proceedings with us, though they be harsh to us, Prov. 25. 15.
{commit my cause} Or, Put my words; That is, pray.
V. 9. {Which doth great things and unsearchable: marvellous things without number.} He sets out God's wonderful power, either to terrify Job (who as he thought, was grown insolent against God) by confirming God's providence in punishing wicked men, as he had said before. Or to comfort him in his miseries, by showing him a present remedy, from God's ability to deliver him out of the greatest troubles, and his wisdom to find an issue, when men cannot. He that is most powerful is most worthy to be feared, and to be sought to. God's powerful works are set out here in general, and afterwards in many particulars in things natural and civil, to the advancing of the poor, that their spirits may be raised, and their enemies daunted.
{which doth} At present, and continually, Joh. 5. 17. For Doth see chap. 14. 9. on Bringeth forth.
{great things} Not like men, who with much art and labor produce trifles. Men's greatest works are nothing in comparison of God's. Great things in quantity; as hills, seas, whales, elephants: but especially in quality, and excellency. Jer. 10. 6. Psal. 136. 6, 7. So the moon is called a great light, Gen. 1. 16. though some stars be bigger, because in regard of the nearness of it to the earth, it looks bigger, and gives more light. Some interpret these great things, of God's ordinary works in the course of nature, and oppose them to the wonders following. Others take both words promiscuously; for wonders above nature are called great things, Luke 1. 49. and there are wonders in the course of nature, Psal. 136. 5. Psal. 136. 4, 5, &c.
{And unsearchable} Heb. And there is no search. They may be searched into, but not with any expectation to find out the causes of them, or the manner of doing of them by the wit of man, though he search never so strictly. That labor is in vain. Therefore unsearchable is expounded by past finding out, Rom. 11. 33. It signifies also high, deep things, and secret things, which men cannot come at, as the height of heaven, the bottom of the sea and of the earth, the heart of kings, Prov. 25. 3. Job 38. 16.
{Marvellous things} Such things as we cannot understand the cause of, because it goes above the capacity of our natural reason. The word signifies not only things that we admire, as not knowing the causes of them, but also anything hidden; or above the reach of our understanding, Judg. 13. 18. Psal. 131. 1. It is derived from a word that signifies dividing, or separating. Exod. 33. 16. It imports things divided from our understanding, as miracles are, which are above the course of nature; and many things also in the course of God's ordinary providence, for he speaks not here of creation, as appears by the instances following. These are difficult things, and such as we use to wonder at; Deut. 17. 8. Gen. 18. 14. God does most magnificent works, which do far exceed our strength and capacity.
{without number} Heb. till there be no number. There is such a multitude of God's marvelous works, that they cannot be numbered by man, Gen. 15. 5. Rev. 7. 9. but God can number them, as he can the stars, Psal. 147. 4. Or, it may be spoken by a figure called hyperbole, to show that they are very many. See the like, Exod. 3. 8. Deut. 1. 28. Psal. 107. 26. Joh. 21. 25.
V. 10. {who giveth rain upon the earth, and sendeth waters upon the fields} He shows God's power first in the works of nature.
{who} He puts the demonstrative article before in the Hebrew; as if he would say, I mean that God, who gives rain. He did not so in the former verse; nor does not in the verses following, because here he begins to enumerate God's particular wonderful actions.
{giveth} He instances in such works, as none can do but God. The earth would be fruitless, if God did not send rain, Jer. 5. 24. For Giveth see on chap. 14. 4. on Bring.
{Rain upon the earth} He begins with this as a wonderful and profitable work; not abiding at all times, as the sun, moon, and stars, for then the world would be drowned, but sent by God at divers seasons, and in divers places, especially where rivers are scant, as they were in those hot countries: and this was a special sign of God's providence for the refreshing of the earth, and earthly things, that else would be dried up. And it is more observed and admired, than the constant light of the sun; and it is called the husband of the earth by the Hebrew writers, because the earth can no more bear fruit without rain, than a woman children, without company of a man. It is therefore reckoned among God's mighty works, Chap. 28. 26. Jer. 10. 13. Amos 5. 8. Act. 14. 17. For Earth see on chap. 9. 24.
{sendeth waters} Rain from heaven, as before. Or, floods, by rain falling abundantly; or by rivers overflowing their banks. And that either in judgment to destroy the fruits of the earth, or in mercy, where rain is not usual to fructify the land, as in Egypt by Nilus overflowing, Deut. 11. 10, 11. Gen. 2. 5, 6. For Sendeth see on chap. 14. 20. For Waters on chap. 14. 9.
{upon the fields} Heb. upon the out-places, Psal. 144. 13, 14. that are to the towns, as streets are to the houses, more open places. Such as have no covering overhead to keep the rain from falling on them, nor no walls to enclose them, as houses and towns have. So bountiful is God, that he not only waters the tilled grounds, but also, wildernesses and deserts, where no man comes, nor no husbandman looks for fruit. This shows God's magnificence, whose bounty takes care for vilest things, and makes wildernesses, and inaccessible hills green, that wild beasts may have food, as well as men, Job 38. 25, 26. For Fields see on chap. 18. 17. on Street.
V. 11. {To set up on high those that be low, that those which mourn, may be exalted to safety} This is added to encourage Job to humble himself before God, who was able to restore him to his former prosperous estate again.
{to set up} The connection shows the meaning, that God by sending rain gives plentiful crops, and so making their fields fruitful, raises the poor husbandmen, first to riches, and then to honor. Or the sentence may begin here, To set up, &c. He disappoints. &c. vers. 12. God makes room for the preferment of the poor, by ruining the mighty.
{on high} An allusion to judges and kings, who sit on seats and thrones higher than others, 2 Sam. 3. 10. 1 King. 1. 30, 35, 48. So higher seats in feasts and public places, were provided for, and given to persons of greatest eminency, 1 Sam. 20. 25. Prov. 25. 6. Matth. 23. 6. Mark 12. 39. Luke 1. 52. & 11. 43. & 14. 8. So on the contrary, to be in a low estate, or humbled, is set out by sitting in the dust, 1 Sam. 2. 2, 8. 1 King. 16. 2. Psal. 113. 7. Isa. 47. 1. or in a low place, Eccles. 10. 6. Jam. 2. 3. The meaning is, to prefer mean men to riches, honor, and authority.
{those that be low} In their outward estate, Luke 1. 48, 52. Psal. 107. 41. and accordingly of low esteem among men, and set below others. He may mean poor husbandmen, who for want of rain are well nigh undone.
{those which mourn} Heb. those which are black; to wit, in face: for sorrow will make men look swart, Jer. 4. 28. Lam. 4. 8. Or in apparel, for mourners used to wear black, as a sign of sorrow, Ezek. 31. 15. As on the contrary, men in prosperity, and joyful times, did wear white, Eccl. 9. 8. Esth. 8. 15. He may have respect also to husbandmen, who mourn for want of rain, and make their faces swart by hard labor in the sun.
{exalted to safety} Lifted up into an high place, where they may be safe; as if they were lifted into an high tower, where no weapons could reach them. Hereby is intended delivery out of their former wants, freedom from them for time to come, and open and lasting honor, that cannot be taken from them, Prov. 29. 25.
V. 12. {He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise} He shows how he makes low ones safe: by crossing plots of mighty ones, invented for their ruin. It is also a further instance of God's power in things civil, which was showed before in things natural. He had showed God's power before; now he sets out his wisdom.
{He} Or, who. That it may run on in the same phrase, and answer to the ninth and tenth verses.
{disappointeth} The word, in another form, signifies breaking, but in the form here used, making void, frustrating, disappointing, Psal. 119. 126. Ezr. 4. 5. & 9. 14. for when the engine is broken, men cannot effect their plots. God disappoints the devices of politic men, one while by hindering them from bringing their devices to the end they aim at, and desire: as follows in this verse. They cannot perform their enterprises. So that all their endeavors and purposes are to no purpose, Isai. 14. 24, 25. Psal. 33. 10. Otherwhile, by contradicting and resisting them, Numb. 30. 8. 1 Pet. 5. 5. Jam. 4. 6.
{the devices} Conclusions in men's minds, after long and serious thoughts. Curious devices, as the word imports; like curious the girdle, Exod. 28. 8. So that not bare thoughts are here intended, but plots, and decrees, and witty inventions resolved and concluded upon in their minds, which they thought could not be hindered from execution, and by which they thought to raise themselves, and pull down others. As God lifts up some, who were so low, that they looked for no preferment, vers. 11. so he disappoints those that plot for it by the ruin of others, Gen. 50. 20. Psal. 56. 5, 6, 7. Esth. 9. 24, 25.
{of the crafty} Sometimes the word is taken in a good sense, Prov. 1. 4. & 8. 12. & 22. 3. but most commonly in a bad sense, for such as use their wisdom to hurt others, Gen. 3. 1. Psal. 83. 3. and so here. Some think the word signifies, one that has many turnings and windings in his mind, as the serpent had in his body, Gen. 3. 1. It comes from a word that signifies naked, because such as show tricks of activity, use to strip themselves naked. The same word signifies naked, and subtle, Gen. 2. 25. & 3. 1.
{so that} Heb. and. It is used in this sense, Chap. 7. 15, 20. & 41. 16.
{their hands cannot perform} The hands are the instrument to act, as the tongue is to speak what the heart invents. For Hand see on chap. 15. 23. For Perform, on chap. 14. 9. on bring forth.
{their enterprise} Which they had craftily contrived, thinking it could not be disappointed, yet they could not effect it, Neh. 4. 15. Isai. 8. 10. They could not give their plots an actual being, or substance; for so the word signifies. For Enterprise see on chap. 26. 3. on The thing as it is.
V. 13. {He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong} In the former verse he showed, that God did ruin the plots of ungodly men; now he shows how, to wit, by making their own devices to recoil on their own heads; and not only work liberty to good men, but also ruin to themselves.
{He} Or, who. See on vers. 12.
{taketh} When they think that they have, by their policy, entrenched themselves in the castles of their craft, so sure, that no man can touch them, God takes them by a greater policy, as men do strong castles, or as hunters do wild beasts in gins, and carries them away, as prisoners taken in war, Numb. 21. 1, 32. Deut. 2. 34. 2 Sam. 12. 27. Gen. 31. 26. Isa. 20. 4.
{the wise} Wise to do evil, for craft is ascribed to them here, and ver. 12. They may be called wise, because they think themselves so. Such as can work out anything, as they think; and that none can prevent them. So the Greek word signifies, 1 Cor. 3. 19. where the Apostle quoting this verse, as Scripture, shows the whole book to be canonical.
{in} That is, by. It notes the instrument, as Psal. 33. 6. Heb. 1. 1, 2.
{their own craftiness} In their witty devices, whereby they thought to ruin others. So did Haman perish, Esth. 9. 25. God uses their craft to their own destruction, as if a strong man should beat back the enemies' weapons upon himself, whereby he intended to hurt others, Jer. 21. 4. Or it may be a metaphor taken from catching of birds in nets, or snares. God uses their crafty devices, intended as nets to catch others, for to catch themselves, Psal. 7. 15, 16. & 9. 15, 16. & 35. 7, 8. & 141. 10.
{the counsel} Device, as ver. 12. Psal. 81. 12. Or, plot devised by many, laying their heads together, Psal. 1. 1. & 2. 2. Isai. 19. 11. Counsels are ordinarily taken for results of serious debates with others. Crafty devices may be the fruit of one man's brain.
{of the froward} Deceitful persons, who have one crafty device twisted within another, like a rope. The word signifies to wrest or turn a thing, and then to wrestle. Such as can turn themselves every way, as wrestlers do to get advantage of others, and wind themselves within them, to overthrow them by policy, when strength fails, Gen. 30. 8. Deut. 32. 5. Psal. 18. 26. Prov. 8. 8.
{is carried headlong} It comes from a word that signifies haste; for hasty folks take not time enough for advice, but do things very rashly, and with precipitation, and so not only miss what they intend, but also have ill success, Isai. 59. 14. and 32. 4. The word מהר signifies, 1. To do a thing speedily. Psal. 16. 4. 2. To give a dowry. Exod. 22. 16. 3. To do a thing rashly, as hasty men use to do, Isa. 32. 4.
V. 14. {They meet with darkness in the day time, and grope in the noon day, as in the night} The reason is here set down of their bad success; want of knowledge, though they think themselves wise.
{they meet with} Or, run into. It meets not with them, but they bring troubles upon themselves by their rashness: or find unexpected difficulties hindering the success of their counsels.
{darkness} Some take it for troubles, which are often set out in Scripture by darkness, as prosperity is by light. But by darkness, we may rather understand ignorance how to effect their designs.
{in the day time} They meet with trouble in their prosperity. Or rather, God sends a spirit of giddiness upon them, Isai. 19. 3, 14. so that with all their search and counsel, they cannot see things that are clear, and might easily be dispatched, but go on slowly, and fearfully, as men in the dark. They have light without, but want light within.
{grope in the noon day, as in the night} They are like blind men, who at high noon, when the sun shines brightest, grope for doors and walls, as other men do in the darkest nights, Gen. 19. 11. Judg. 16. 26. Deut. 28. 29. Isai. 59. 10. Lam. 4. 14. The meaning is, that these crafty men meet with troubles, in the midst and height of their prosperity. Or rather, in things most clear, they seek out for some way to execute their wicked devices, and are so besotted, that they can find none.
V. 15. {But he saveth the poor from the sword, from their mouth, and from the hand of the mighty} The Scripture uses presently after threatenings, to annex promises, lest men should think, that God were more ready to kill, than to save, Psal. 34. 16, 17, 21, 22.
{But} See on Chap. 1. 11.
{he saveth} Keeps from troubles, or delivers out of them.
{the poor} Such as are in great want, and so are forced to make known their wants by uttering their desires. For it comes from a word, that signifies willing, or desiring.
{from the sword} From war, and the miseries attending it, which threaten their life, vers. 20. Gen. 31. 26. Psal. 144. 10.
{from their mouth} From the mouth of those crafty ones, mentioned, vers. 12, 13. From their plots, who like wild beasts would swallow them up, Psal. 124. 3, 6. Or from the sword, that is, from their mouth; or, that cometh out of their mouth. That is, from false witnesses, or slanders, that may endanger their life, or credit, Prov. 12. 6. & 18. 8. & 26. 22. Or, from sentence of death given against them by unjust judges. Or, from bad counsels given against them by ungodly men, and virulent words, whereby they are pierced, as with a sharp sword, Psal. 57. 4. & 64. 3. Jer. 9. 8. & 18. 18. Or, out of their mouth: The oppressors cannot keep close their plots, but reveal them to others, whereby they come to be disappointed. For Mouth see on chap. 15. 5.
{From the hand} God not only defends them from their reproaches, but also from their violent attempts to take away their goods, life, or liberty. For Hand see on Chap. 15. 23.
{of the mighty} Of the oppressor, who being more powerful than he, would overcome him, if God did not assist him.
V. 16. {So} By this means he concludes the discourse of God's wonders, with the fruit of them. They breed hope in the oppressed, and shame in the oppressors.
{the poor} One that is exhausted or drawn dry, as rivers, when men take the fish, or turn them from fenced cities, Isa. 19. 6. One that had means and strength, but now has lost them. And such are worst able to bear poverty.
{hath hope} He that is now delivered, in another trial when he shall be forsaken of all men, has hope that God will deliver him again, 1 Sam. 17. 37. 2 Cor. 1. 9, 10. Or, another poor man seeing God has delivered this man, will hope for the like, Psal. 32. 6, 7. Or, Being delivered, he has the thing he hoped for, that is, safety or deliverance, Psal. 32. 10. See hope, for the thing hoped for, Rom. 8. 24. Col. 1. 1.
{iniquity} Every wicked and ungodly man; as pride, for the proud man, Jer. 13. 9. and on the contrary, righteousness, for righteous men, 2 Pet. 3. 13. Ungodly men, who are unjust and unequal in all their ways, and oppress the poor, Psal. 71. vers. 4.
{stoppeth her mouth} Shuts it, and speaks not proud and high words, as formerly. They shall blush, and be confounded, wonder and be astonished, when they shall see poor men, whom they thought none could deliver out of their hands, strangely delivered, and taken away from them, and shall not dare to murmur against God, having nothing to say against the justice of his proceedings; and therefore he does not say that God stops their mouth, but themselves, Psal. 107. 42. Mic. 7. 16. Jer. 8. 14.
V. 17. {Behold happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty} Here Eliphaz proceeds to another argument, to move Job to submit to God's hand, and acknowledge his sin, in regard of those deliverances that God gives to such, as make a good use of afflictions.
{Behold} A note of attention, and admiration, that men in trouble should be happy, contrary to the judgment of the world, that counts them miserable. See on chap. 1. 12.
{Happy is} Heb. The blessednesse of the man. They consist in these deliverances and favors that follow. So Prov. 3. 11, 12. Jam. 1. 12. Heb. 12. 5, 6. Rev. 3. 19. Yet those places seem to speak of those crosses, whereby good men are tried; but this of such troubles, as bring wicked men home to God. Psal. 94. 12, 13.
{The man} The word signifies sorrowful, or miserable man, according to the original of it. He is miserable by nature, and in himself, but made happy by God's grace.
{whom God corrects} Sometimes the word signifies reproving, which is a verbal correction; as Lev. 19. 17. But here it imports a real correction by stripes and troubles, Chap. 33. 16, 19. Either he means, that God's correcting wicked men for their sins, is a way to bring them to blessedness, by driving them to repentance: or else he includes the use of corrections. The man, whom God by affliction, brings out of his wicked ways, shall be blessed. For Correct see on chap. 13. 3. on Reason.
{therefore} Heb. and; It is a conclusion out of the former premises; If it be a happy thing to be afflicted, that we may be drawn from our sinful courses, then you must not despise God's corrections. So this particle is used as a word of inference, Chap. 21. 14. Dan. 9. 11.
{despise not thou} Prov. 3. 11, 12. Heb. 12. 5, 6. Do not set light by it, or contemn it, as a thing of no use, Numb. 11. 20. Psal. 53. 6. & 118. 22. Isa. 8. 6. & 30. 12. but make great account of it, as of an excellent means of happiness, Psal. 51. 17.
{the chastening} It is not the sword to cut off, but the rod to correct: therefore despise it not.
{Almighty} Or, All-sufficient, Gen. 17. 1. who is able to turn afflictions to our good, and sufficient to himself, and to all creatures without the help of any of them, Chap. 6. 4.
V. 18. {For he maketh sore, and bindeth up: he woundeth; and his hands make whole} He gives a reason, why God's corrections should be highly esteemed; because, though they seem hurtful, yet they are for our good: and so it may be translated, Though he maketh sore, yet he bindeth up. For the comfort is not in smiting, but in healing. So is this particle used, ver. 5, 6. Dan. 9. 9. and the other is translated, yet, Dan. 9. 13.
{He maketh sore} Or, Though he make sore, yet his hands, &c. as before. So Though, is added out of the former branch, Job 16. 6. Hos. 6. 1. A similitude taken from a surgeon, who though he could forbear making an incision; yet does it for the healing of the patient, and afterward cures the wound. So does God wound our bodies, to heal our souls, and then heals our bodily wounds also.
{bindeth up} As a skillful surgeon carefully binds up a wound; as a broken arm or leg, to heal it, Isa. 30. 26. Ezek. 34. 4. Psal. 147. 3. The word חבש is used. 1. For binding on ornaments. Exod. 29. 9. 2. For binding on plasters, Ezek. 34. 16. 3. For keeping back, as it were by a band. Job 28. 11. 4. For saddling or binding horse-trappings, Gen. 22. 3. Here it is taken in the second sense for binding on plasters to heal.
{he woundeth} Deut. 32. 39. Heb. smiteth. He strikes hard, so that he makes a wound. Wounding is more, than making sore; and making whole, is more than binding up, Psal. 68. 21.
{his hands} He goes on with the similitude of a surgeon, who makes his plasters, and lays them on with his hands; and so may be said to heal with them. For Hand see on chap. 15. 23.
{make whole} Do not only give ease, but perfect the cure.
V. 19. {He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee} Now he describes the blessedness aforesaid, by particular deliverances out of sundry troubles.
{He shall deliver thee} He shall snatch you out of the enemies' hands, or out of danger.
{in six} In many troubles: a certain number, for an uncertain; according to the usual phrase of Scripture, Amos 1. 3. Luke 17. 4. Isa. 4. 1. 1 Sam. 2. 5. Jer. 15. 9. Prov. 30. 15, 18. & 6. 16. & 24. 16. Others understand it of the particular dangers enumerated afterwards: Famine, war, slander, destruction by other means, wild beast, stones of the field, tame beast: seven in all. Some take it for deliverance out of them. They might come on him, but not destroy him; because he says in six; not from six, 1 Cor. 10. 3. Others take it for keeping him from those troubles that fell on other men; Psal. 91. 7. Rev. 3. 10. 2 Pet. 2. 7. Neither could they be delivered out of destruction, which is one of the kinds mentioned, but must be kept from it. For there is no help for them that are destroyed: and it follows, No evill shall touch thee.
{Troubles} The word signifies straits. A similitude from a man, whose body girt too strait, puts him to much anguish and pain, 2 Sam. 24. 15.
{yea} Heb. and. So it is translated, Prov. 6. 16. and 30. 18.
{in seven} If a seventh trouble come, he will keep you out of that also. He will not only free you from many, but from all troubles; Psal. 91. 3. & 34. 19. & 18. title.
{Touch thee} It shall not hurt you. See Chap. 11. 1. Psal. 105. 15. Or, it shall not so much as lay hold on you; but you shall be free, when others are oppressed with famine, &c. Psal. 91. 10.
V. 20. {In famine he shall redeem thee from death; and in war from the power of the sword} He comes from the general, to particulars, to assure the truth of it.
{In famine} A sore judgment, Ezek. 6. 11. Jer. 24. 10. and the first great evil here mentioned. In time of famine, when it falls on others, you shall have food enough, Psal. 33. 19. & 34. 10. & 37. 19. Famine arises ordinarily from the barrenness of the earth, or too much, or too little rain, or from war, which hinders sowing, and carries away the crop from the owners.
{Redeem thee} Make a difference between you, and others, Exod. 8. 22, 23. You shall be free from the wants, that others feel in famine; as a captive redeemed with a price, is free from those bonds, that others feel. Or, rescue; in general; as Psal. 107. 2.
{from death} You shall not starve, as others do.
{In war} In time of war. This is the second trouble: War and famine often go together, Jer. 18. 21. For in war, provisions are wasted, and sowing is neglected. It comes from a word that signifies to eat, for the sword devours, 2 Sam. 11. 25. Jer. 12. 12. & 46. 10, 14.
{from the power} Heb. From the hands. For as men's strength is showed by their hands; so also, what we have in our hands, is in our power; Jer. 18. 11. Psal. 63. 21. So Psal. 49. 15. Hos. 13. 14. 1 Sam. 17. 37. Psal. 22. 20.
{of the sword} It shall have no power to kill you, as it does others.
V. 21. {Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid of destruction when it cometh} He proceeds to the third and fourth troubles, slander, and violent death.
{Thou shalt be hid} When ungodly men accuse others, they shall forget to accuse you. Or, You shall be as safe, as if you were in an hidden place, where none could find you. God shall protect you, so that a lying tongue shall not hurt you, Psal. 31. 20.
{from} Heb. in. Or, when the tongue scourgeth. When it scourges other men.
{the scourge} From slanders and reproaches, by which other men's credit is wounded, as the body is by scourging, Prov. 14. 3.
{of the tongue} From thence comes a word in the original, that signifies to slander, Psal. 101. 5. and to accuse, Prov. 30. 10. For Tongue see on chap. 15. 5.
{shalt thou be afraid} So as to distract you, or make you despair, or give over looking after means of deliverance, Heb. 11. 7. Exod. 9. 20. Isa. 7. 2. Jer. 20. 3. Or, You shall not be in any danger at all, so much as to fear any hurt.
{of destruction} By thieves or robbers breaking in, and killing others, or of any violent death.
{when it cometh} Upon others. God will keep you, that you shall not be destroyed, when your neighbors are; as he did Noah and Lot: And if not afraid when it comes, much less before, at the rumor of it, Matth. 24. 6. Luke 21. 9. For Come see on chap. 15. 21.
V. 22. {At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth} He repeats two of the former troubles, as being most terrible, yet with a phrase that imports a greater freedom from the fear of them; and then goes to the fifth trouble: For those that would make these distinct calamities from the former, bring in needless subtleties, which the text affords not.
{At destruction} See on vers. 21.
{and famine} See on vers. 20.
{thou shalt laugh} An higher privilege than redemption from the one, ver. 20. or not fearing the other, vers. 21. You shall be so far from that, that you shall laugh at them. It is not a laughter of derision of God's judgments, but of joy, that God preserves us, when he destroys others. Yet emphatically expressed, to show the great safety and confidence of God's people; as if a soldier should see the bullets kill many by him, and stand it out fearless and joyful, persuading himself they shall not hurt him. Or like one contemning and laughing at his enemies' preparations, or not thinking them worthy to be regarded. Or one in a dry house smiling in a great storm, that makes others without doors mourn, Chap. 39. 7, 21, 22, 25. Psal. 2. 4. & 37. 13. Prov. 31. 21, 25. Hab. 1. 10.
{shalt thou be afraid} See on vers. 21. Isa. 11. 6, 7, 8, 9.
{of the beasts of the earth} This is the fifth trouble from which a penitent sinner shall be free. Beasts of the earth, may include all beasts, as made of the earth, and living on the earth. But being here distinguished from the beasts of the field, ver. 23. it may be taken for wild beasts, as it seems to be, Deut. 28. 26. Jer. 7. 33. for such use to eat man's flesh. Wolves nor lions shall not hurt your flock nor you, Psal. 91. 13. 1 Sam. 17. 34, 35, 36. These may well be called beasts of the earth, because they range all the world over to seek for prey; whereas tame beasts are kept in pastures, and may therefore be called beasts of the field. For Earth. See on chap. 9. 24.
V. 23. {For thou shalt be in league with the stones of the field; and the beasts of the field shall be at peace with thee} The sixth and seventh troubles are here mentioned, which might arise from stones and tame beasts.
{For} Or, Surely. As this particle is translated, Chap. 8. 6. & 20. 20. For it is a new deliverance, and not a reason of the former. Lest he should think, the wild beasts are far off, and I need not much fear them, but I may be hurt by stones, and tame beasts, he says, Surely, these shall not hurt you neither.
{thou shalt be in league} You shall not need to fear hurt from the stones, no more than men do from such as are at league with them, though they be stronger than they. See this phrase, Isa. 28. 15. Hos. 2. 18. Ezek. 34. 25.
{with the stones of the field} You shall not be hurt by stumbling at them, Psal. 91. 12. nor by going barefoot on them, as many did at that time in those stony countries. Much less shall you be slain by them, as Abimelech was, Judg. 9. 53. & Goliath, 1 Sam. 17. 49. and many malefactors under the law stoned, Lev. 20. 2. & 24. 14, 16, 23. For Stones, see on chap. 14. 19.
{the beasts of the field} The tame beasts that use to graze in the field. See on vers. 22. Such creatures though made to serve man, and not so wild as others, yet by reason of man's sin, do oft forget their duty, and do him hurt. Some have been slain by horses, bulls, dogs. Men's corn and vineyards have been much hurt by them. But they shall not hurt you.
{shall be at peace with thee} Carry themselves peaceably to you, and do you no harm, although some of them want no strength to do it, and do hurt evil men. Or, shall be made to be at peace with thee. For so much the word in that conjugation it is in the original, may import. Although by man's sin, they be in some sort set at liberty, yet they shall be so overruled by God's providence, that they shall do you no harm at all.
V. 24. {And thou shalt know, that thy Tabernacle shall be in peace, and thou shalt visit thy habitation, and shalt not sin} Freedom from evils went before: now follow promises of good. A comfortable life, in this verse; a numerous posterity, vers. 25. A long life and happy death, vers. 26.
{thou shalt know} By sense and experience. You shall find it so indeed to your comfort, Eccl. 8. 5. shall feel no evill. Heb. know. See in the margin there, 2 Cor. 5. 21. Phil. 3. 10. Numb. 14. 34.
{Thy Tabernacle} It is called a tabernacle, because they dwelt commonly in tents fit for removing, according as they needed pasture for their cattle, and the heat of that country was so great, that men could endure such dwellings. Or, because men dwelt in tents at first, before they had art to build houses, and therefore their houses afterwards were called tabernacles, Chap. 8. 22. Psal. 84. vers. 1. with vers. 4. & 78. 51. & 67. Herein is included his house, household, and household stuff.
{in peace} Your family shall live peaceably with you, and one with another. Or, All yours shall be safe, and all you have shall prosper. So the word is taken, Gen. 29. 6. Is he well. Heb. Is peace to him. See the margin there: 1 Sam. 25. 6. 2 Sam. 20. 9. Isa. 42. 25. & 32. 17, 18. Or, That peace is thy Tabernacle, You shall as it were dwell in peace.
{thou shalt visit thy habitation} The word visiting, is taken sometimes for taking especial care of one, and bestowing some special favor on him; as Gen. 21. 1. Ruth 1. 6. Psal. 8. 4. & 80. 14. Sometimes for punishing men for their sins, Exod. 32. 34. Psal. 59. 5. But here it is looking into the state of his family, requiring an account of his children and servants, (as masters of families use to do) how they have carried themselves, and how all things committed to them prosper, Psal. 17. 3. Job 31. 14. as a shepherd visits his flock, Prov. 27. 23. Zech. 10. 3. Such a visit Paul gave the brethren, Act. 15. 36. And God visited Sodom, Gen. 18. 20, 21.
{shalt not sin} Or, shalt not erre; or, misse. See Judg. 20. 16. You shall not be deceived of your expectation, but shall find things, as you think, and as you would have it, and that yours have been faithful, and your affairs prosperous.
V. 25. {Thou shalt know also, that thy seed shall be great, and thine off-spring as the grasse of the earth} From present blessings in his life, he proceeds to blessings that would last after his death also. You shall know. By experience. You shall live to see your children's children, and leave a great posterity behind you, Psal. 128. 6. Gen. 50. 23. See on ver. 24.
{also} You shall have more blessings than one, Psalm 128.
{thy seed} Your children that come immediately out of you. They are called seed, because they come of the parents' seed. You have lost many children, you shall have many again, if you be reconciled to God, Chap. 21. 8. & 27. 14. Isa. 48. 19. For Seed see on chap. 39. 12.
{great} Come to great preferment. Or, much. You shall have many children.
{thine off-spring} The Hebrew word signifies twigs, or sprouts; for posterity springs from predecessors, as branches from trees, or vines, Psal. 128. 2, 3. Hereby are meant children's children, and all their posterity, except their own immediate sons and daughters, which are set down before under the name of seed, Chap. 21. 8. & 27. 14. Isa. 22. 24. & 48. 19.
{as the grasse of the earth} A numerous posterity is set out sometimes by the grass, that covers all the field, and which no man can number. You shall have a large posterity, which shall dwell here and there, and fill the earth like grass, Psal. 45. 16. & 72. 16. This is set out sometimes also by the sand of the sea, Gen. 15. 5. & 22. 17. Isa. 48. 19.
V. 26. {Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season} From blessings in life, he comes to set out his blessed death at length, after the sight of his children's children.
{thou shalt come} Or, thou shalt go. So the word signifies, Jon. 1. 3. Gen. 10. 19. & 25. 18. For Come see on chap. 15. 21.
{to thy grave} Heb. to the grave. See on Chap. 7. 9. You shall die in peace, 1 King. 14. 12, 13. Job 21. 32.
{in a full age} Not taken away by a violent death before your natural strength be spent, Gen. 25. 8.
{as a shock of corn} As the corn stands out against all storms of wind and rain, and at last is made up into shocks.
{cometh in} Heb. ascendeth, Psal. 102. 24. For the corn cut off the earth, is first set up in shocks, and then carried into the barn. For Ascend see on chap. 20. 6.
{in his season} When it is full ripe, and not before, as wicked men are taken away in their sins, Psal. 129. 6, 7. & 102. 24. Isa. 38. 10.
V. 27. {Lo this, we have searched it, so it is, hear it, and know thou it for thy good} He began with a fair preface, to win Job to hearken to his counsel, and now concludes with a fair hortatory persuasion to the same purpose.
{Lo this} See on chap. 1. 12.
{we} He calls his friends to witness the truth of what he had said, who by their present silence, and future speeches suitable to his, do confirm it. My friends here know it as well as I. So he began in the plural number, Chap. 4. 2.
{have searched it} We have carefully inquired into God's providence, and found it to be so, Deut. 13. 14. Judg. 18. 2. As judges; or spies; so far were we from taking it up by tradition from our parents, or upon trust from other men, that we did not believe it, till we had found the truth of it out ourselves.
{so it is} Or, it is right. Thus this word is translated, Num. 27. 7. and should be so, Eccl. 8. 10. See notes there. We find it true, That good men perish not by God's judgments, none but bad men do. If ill men flourish awhile; yet they and their posterity are soon cut off: but if they be patient and repent, they shall flourish afterwards in the world. We are sure this is right.
{hear it} We have done our part in acquainting you with God's proceedings, we can do no more, your part remains to be so persuaded, and to make a good use of what we have said. Job had heard all this already with his bodily ear, but now he is exhorted to hear it with his mind, by believing it, Joh. 9. 27. with Joh. 3. 12. and yielding and consenting to it, Gen. 3. 17. and by obeying it, Isa. 55. 3. Psal. 81. 11, 13. For Hear see on chap. 13. 17.
{know thou it} Or, do thou thy self know it. See on vers. 8. Regard not what others do, but do you take notice of it, and apply it to yourself.
{for thy good} Heb. for thy self. For things that men learn for themselves, are for their own good; as sick men learn medicines for their own diseases; and young gentlemen study law, not to practice it, but to preserve their own estates. Prov. 9. 12. Job 19. 27. Psal. 49. 18. Repent, that you may be free from this trouble, and flourish more than before.
CHAPTER 6
Verse 1. {But Job answered, and said} Now follows Job's answer to Eliphaz, in the sixth and seventh chapters.
{But} Heb. And. Though Eliphaz concluded, Chap. 4. 27. with that which he thought unanswerable, yet Job found somewhat to say against it. So this particle is used, Prov. 20. 5, 6. Or, Then; as Chap. 4. 1. & 8. 1. & 9. 1. & 15. 1. & 16. 1. See on Chap. 1. 11. when Eliphaz had done speaking, Job answered him, in these words following. Chap. 32. 4, 5.
{Job answered} To answer, is taken properly here: he answers to Eliphaz his charge and objections.
{and said} Spoke the words following. See on Chap. 3. 2. For all the words in this ver. see on Chap. 16. 1.
V. 2. {O that my grief were throughly weighed, and my calamity laid in the balances together} Whereas Eliphaz accused him of impatience, he answers, that it ought to be imputed to the greatness of his grief, which was more than he could bear; and to Eliphaz his harshness, who instead of comforting him, had condemned him for an hypocrite. Oh that. For If see on Chap. 16. 4.
{my grief} My inward hearty sorrow, arising from my calamity. So the word is used, Chap. 17. 7. Or, my wrath. So Eliphaz himself uses the same word, Chap. 5. 2. whence that variety of reading, Eccl. 7. 3. & 11. 10. You think I complain too angrily, but I am not so angry as I have cause.
{were throughly weighed} Heb. were weighed by weighing. From the Hebrew word here used, comes our English word scales, and the shekel, for moneys were weighed then. See Chap. 28. 15. By a metaphor it signifies considering thoroughly of a thing in the mind, as men weigh gold, even to a grain. As if he had said, It is an easy thing to slight what men do not understand: You have but guessed at my sorrows, and not well considered of them, else would you not have censured me so deeply.
{my calamity} My outward troubles, the cause of my inward sorrow, Chap. 30. 13. Prov. 19. 13. The word היה or הוה, as it is written in other place, and seems by the Masorites' note over it, should be here, signifies. 1. Substance, Prov. 10. 3. 2. Mischief, Mic. 7. 3. 3. Calamity, Chap. 30. 13. So here.
{laid} Heb. lifted up. For balances are lifted from the ground, when things are weighed in them. For Lifted up, see on Chap. 21. 3. on Suffer.
{together} As things to be weighed are put in the balance together. You complain of my impatience, and lessen my trouble, esteeming it but a light touch, Chap. 4. 5. but I wish my trouble and grief conceived thereby, were accurately laid the one against the other, to try whether I grieve more than I have cause, or no. It would appear, that my complaint is less than the cause thereof. Or my trouble without, and sorrow within, laid in one balance, would be heavier than the sand of the sea laid in the other. So men of high degree and low, laid both together in one balance, are lighter than vanity itself laid in the other, Psal. 62. 9. See on Chap. 34. 29. for Together on the word Only.
V. 3. {For now it would be heavier then the sand of the Sea, therefore my words are swallowed up} You that account my grief lighter than a feather, would, if it had its just weight with you, find it exceeding heavy.
{heavier then the sand} And therefore insupportable; and no wonder then if I complain. In Scripture phrase, the sand sometimes sets out a multitude, Gen. 22. 17. Psal. 78. 27. And otherwhile it intimates the large extent of a thing, so that it cannot be measured, as Jer. 33. 22. for the sand is wider than the sea, and bounds it; 1 Kings 4. 29. It also sets out the weight of a thing, to wit, that it is most heavy; for who is able to weigh the sand of the sea, Prov. 27. 3? So here, but in a figurative sense, it imports that which troubles the mind, as an heavy weight afflicts the body.
{of the Sea} Heb. of the Seas. The sand of the sea is heavier than that of rivers, or which is digged out of the earth. Yet to make his sorrows seem the more grievous, he counts it heavier than the sand of all the seas shoveled up together. It is no wonder to hear a man groan, that has a burden on him heavier than the sand of all the seas. For Sea, see on Chap. 14. 11.
{my words are swallowed up} So the word signifies, Obad. ver. 16. Prov. 20. 25. I cannot pronounce my words distinctly, but they seem to be swallowed down, and my grief makes my voice to fail. Or I want words to express the greatness of my grief, which is unutterable. I could say much more for myself, if grief did not hinder me.
V. 4. {For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God do set themselves in array against me} No marvel if I complain so much, for my afflictions are not ordinary, but like poisoned arrows shot from an almighty hand, or like an army standing in battle array before me, to fight and destroy me.
{the arrows} The word in the original is derived from a verb that signifies to cut; (and not much unlike our English word in sound) for arrows cut where they enter, Psal. 58. 7. Arrows in Scripture, are figuratively taken for bitter words, Psal. 64. 3, 4. or for mischievous purposes intended to the hurt of others, Psal. 11. 2. Or for divine chastisements, or judgments, Ezek. 5. 16. Psal. 91. 5. & 144. 6. 2 Sam. 22. 15. Deut. 32. 23, 42. Or for afflictions outward and inward, as here, and Psal. 38. 2. These are fitly compared to arrows, which are swift, secret, sharp, killing instruments.
{of the Almighty} See on Chap. 5. 17. They are called arrows of the Almighty, because God, who sends them, shows his almighty power in driving them to the head, yea to the feathers, in the soul, which none else can do.
{are within me} They do not only hit me, but also enter into me, and stick so fast, that no flesh can pull them out. His meaning is, that no man could take away his trouble and sorrow.
{the poison whereof} The word signifies heat and anger, which proceeds from heat, and breathes fire, Acts 9. 1. Isa. 42. 25. Thence it signifies poison, because it heats and burns: He aggravates his sorrows, by comparing them to poisoned arrows, such as the Persians used in war, that they might kill certainly and speedily.
{drinketh up my spirit} Dries up my spirits, or devours them, as men do drink. My calamity goes to my heart, grieves me to the soul, and sucks out my vital spirits. Poisoned arrows dry up the spirits with their burning heat, and corrupt the blood, in which the spirits are. God's great anger against Job is hereby set out, which had well nigh brought him to the grave. For Spirit, see on Chap. 15. 2. on Vaine.
{the terrors} Terrible things present themselves to my imagination, and threaten further mischief to me, though I be very low already. Or, My present troubles are terrible to me. And then what he called arrows before, now he calls terrors, from an effect; for judgments terrify men. Or, He may intend, that God did fright him within in an extraordinary manner, which made his outward troubles the more heavy. Job 7. 14. & 9. 34.
{of God} Sent from God, Gen. 35. 5. Psal. 88. 15. 2 Cor. 5. 11. God terrifies the soul, either immediately, or by outward afflictions, Lev. 26. 16. Deut. 32. 25. Josh. 2. 9.
{Do set themselves in array against me} God shows that he fights against me, in that he has set so many terrible things like soldiers in battle array against me, all ready to destroy me, Jer. 50. 9. Joel 2. 5. 1 Sam. 17. 21. So men order their speeches in disputations, Chap. 32. 14. and in prayer, Psal. 5. 3. They speak methodically and exactly; as soldiers are placed for the battle, so do they place their words. The word ערך is used. 1. For setting the sacrifices in order, Levit. 6. 12. 2. To set soldiers in order for a battle, Jer. 50. 9. 3. To furnish a table, or to set dishes of meat in order on it, Prov. 9. 2. 4. To set words in order in a prayer, Psal. 5. 3. 5. To set arguments in order in a disputation, Chap. 32. 14. Here it is taken in the second sense, for setting afflictions in array like soldiers to destroy men.
V. 5. {Doth the wild ass bray when he hath grasse? or loweth the ox over his fodder?} I do not complain without a cause, for then should I be worse than the brute beasts, who will not cry out, when they have what they desire.
{Doth the wild ass} The Hebrew word פרא is answerable in letters, to the Latin word Fera, wild beasts.
{bray} Use to bray, Job 30. 7.
{when he hath grasse} Heb. over the grasse; as the same word is translated in the end of the verse: When he wants grass, then he does bray, Jerem. 14. 6. So may I complain, when I have cause.
{or loweth the ox} The former instance was taken from wild beasts, this from tame. Neither complain without a cause, and then tame beasts will complain, as well as wild. This is added, lest they should object, that Job sought to justify his wild complaints, by the courses of wild beasts.
{over his fodder} The word signifies mixed food: and such do we give cattle at this day, Isai. 30. 24.
V. 6. {Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egge?} Nature will complain though it have meat, if it want savor or sauce; much more if it be extreme bitter. Then should I be senseless, if I should not complain of these sharp afflictions, Heb. 12. 11. Others conceive, that he strikes at Eliphaz his words, and intends that he could find no savor of right reason in them, Lam. 2. 14.
{Can} Do men use to eat unsavory things without salt? Or, Do they take any pleasure in doing so? For it is not impossible to do it.
{that which is unsavoury} See on Chap. 1. 22.
{be eaten without salt} Or, Can that which is unsavoury, for want of salt be eaten? If meat be putrefied for want of seasoning, can men take any delight in eating of it?
{Is there any taste in the white of an egge?} Of itself it has no pleasing taste. Or, it delights not the palate, if it be eaten without salt; as before in this verse. Yet I am forced to bear heavy afflictions, and hear foolish words: and do you wonder then that I complain so much? The Heb. word טעם signifies. 1. The taste of a thing, Exod. 16. 31. 2. Behavior, Psal. 34. in the title. 3. Advice, 1 Sam. 25. 33. 4. A decree, Jon. 3. 7. 5. Judgment, Psal. 119. 66. 6. Discretion, Prov. 11. 22. Here it is used in the first sense for taste. The word ריר signifies. 1. Spittle, 1 Sam. 21. 13. 2. The white of an egg: As here.
V. 7. {The things that my soul refused to touch, are as my sorrowful meat} Here is the application of the two similitudes in the former verse. As it is a trouble to a man to be forced to eat such things as he would be loath to touch, and he cannot eat them without sorrow; so it is a great grief to me to be forced to bear so great troubles, and hear such bitter words, and yet I may not complain. Or the words may be taken literally, as a farther aggravation of his sorrows. As if he had said, Besides my pain and loss, which is very great, I am forced with an heavy heart, for want of better provision, to eat sordid things such as I would have thought foul scorn to have touched in the days of my prosperity.
{my soul refused to touch} Inward and hearty dislike of them, would not suffer my hand to touch them, much less my mouth to taste of them. For the soul cannot touch anything. Not to touch a thing, notes the greatest aversation, Gen. 3. 3. For Soul, see on Chap. 14. 22.
{are as my sorrowful meat} It may be an allusion to mourners, and men in a sad condition, who used to eat coarse and polluted food, Psal. 102. 9. & 127. 2. Hos. 9. 4. Ezek. 4. 13. and 24. 17. For Meat see on Chap. 15. 23.
V. 8. {O that I might have my request, and that God would grant me the thing that I long for!} In this verse, Job sets out more plainly his desire of death, which he intimated, Chap. 3. 21. and by repeating it, shows his longing for it.
{O that} Heb. who will give. The Hebrews' manner of wishing: whereby they intimate the desire of having the thing wished for to be so strong in them, that they would be glad to take it of any one that would give it. See Num. 11. 29. Deut. 5. 29. Exod. 16. 3. Job 11. 5. & 13. 5. & 14. 13. & 19. 23. & 23. 3. Psal. 14. 7. For Give, see on Chap. 14. 4. on Bring.
{I might have my request} I might obtain that which I ask, and desire importunately. From this word in the original, comes שאול, the grave, one of the things that are never satisfied, Prov. 30. 15, 16. Heb. That my request might come. For Come, see on Chap. 15. 21.
{that God would grant me} Heb. give me. Yet it is well translated granting, because it was a thing much desired by Job. But a thing may be given, that is not asked.
{the thing that I long for} Heb. my hope. Or, my expectation, Chap. 4. 6. & 5. 16. Longing is a vehement desire of a thing, so that a man cannot be satisfied without it, Chap. 3. 21. 2 Sam. 23. 15.
V. 9. {Even that it would please God to destroy me, that he would let loose his hand, and cut me off} In vain do you, O Eliphaz, exhort me to hope for restitution (Chap. 5. 24.) for my state is altogether deplorable, and I long for nothing more, than for dissolution.
{that it would please God} He seems to take delight in my afflictions; would he would kill me outright. The word יאל signifies. 1. To be content, Josh. 7. 7. 2. To be willing, Josh. 17. 12. 3. To assay, 1 Sam. 17. 39. 4. To begin, Deut. 1. 5. 5. Adjure, or make to swear, 1 Sam. 14. 24. Here it is taken in the second sense, for being willing or pleasing.
{to destroy me} To beat me to pieces, as herbs are beaten to powder, or moths crushed, Chap. 4. 19. & 22. 9. Psal. 143. 3. Isai. 57. 15. Psal. 51. 17. The destruction here meant is death, Psal. 90. 3.
{that he would let loose his hand} It now seems tied, because he does not put it out far enough to make an end of me. A metaphor from a man whose hands are bound, so that he can do nothing till they be loosed. He desires, that God would show his great power in destroying him. For Hand, see on Chap. 15. 23.
{and cut me off} As trees are cut off, and then die. Or, finish my life, and make an end of it. So the word is used, Isai. 10. 12. Zech. 4. 9. Lam. 2. 17. His wealth and health were taken away before, now he wishes, that God would take away his life also, and finish his days, before the time that he might live to, in the course of nature: which the Jews call the killing or cutting off, when a man is taken away before he be fifty years old. The word בצע signifies. 1. To cut off, Amos 9. 1. 2. To be covetous, or greedy of gain, Prov. 15. 27. Here in the first sense.
V. 10. {Then should I yet have comfort, yea, I would harden myself in sorrow: let him not spare, for I have not concealed the words of the Holy One} Or; For it should yet be my comfort, (and I would strengthen me in my grief, if he would not spare me) that I have not concealed the words of the Holy One.
{Then} If I had this suit granted, the hope of an end of my pains, by death, would refresh me.
{I would harden myself} I would lay aside all fear of death.
{in sorrow} I would quietly bear the greatest sorrows in the world, so they would kill me quickly.
{let him not spare} I am at a point: let God lay what he will on me, so he kill me. The word imports sparing of those whom one might destroy, Ezek. 5. 11.
{I have not concealed the words} I have revealed them to others, for God's glory and their good, Psal. 40. 8, 9, 10. & 119. 13. Act. 20. 20, 27. For Conceale, see on Chap. 15. 18, 28.
{of the Holy One} Of God: so called, because he is perfectly holy, yea holiness itself, Hab. 3. 3. Isai. 40. 25. Hos. 11. 9. 1 Sam. 2. 2.
V. 11. {What is my strength, that I should hope? and what is mine end that I should prolong my life?} You put me in hope of a long life, but my troubles are so great, that I can bear them no longer: if they continue but a while, they will certainly make an end of me. And therefore as I have no hope of escaping, so have I no desire of living any longer.
{What is my strength} My strength of body is gone: I am so weak and spent, that I cannot expect long life. Or, my strength of mind is so decayed, that I begin to faint already under my troubles. The word כח signifies. 1. Force, Jer. 48. 45. 2. Substance, or wealth, v. 22. of this chap. 3. A lizard, Lev. 11. 30. Here it is used in the first sense, for force, or strength.
{that I should hope} Ever to get out of these troubles, or to see such good days, as you speak of, O Eliphaz, Chap. 5. 16, 25. I am too far spent to look for such a restauration.
{what is mine end} My death, the end of my life. Why should I be afraid of that, which will put an end to all my sorrows? Eccl. 7. 2. Psal. 39. 4. Or, the latter part of my life: it is not likely to be more comfortable than the former, Luk. 1. 26. 2 Sam. 19. 34. &c. Or, the end of my troubles. I am old, and am likely to see few good days, if my troubles were ended. And therefore the end of them is not likely to be worth my staying for.
{that I should prolong my life} That I should desire long life. Heb. my soul. Why should I desire that my soul should live any longer in this frail body? The soul is often put for the life in Scripture. See on Chap. 2. 4. Or the soul may be put here for the desire, as Prov. 23. 2. Psal. 27. 12. Eccl. 6. 9. For Life, see on Chap. 14. 22. on Soul.
V. 12. {Is my strength the strength of stones? or is my flesh of brass?} He goes on to illustrate what he mentioned in the beginning of the former verse: Think you that I am made of so hard metal, that I can endure anything? No, I am not made of stone or brass, that can bear blows, and never feel pain, or complain; but of flesh and blood, as you are, and cannot hold out long under these troubles, nor forbear complaining.
{the strength of stones} Equal to the strength of stones. The note of similitude is omitted; as Psal. 11. 1. Chap. 7. 9, 12. For Stones, see on Chap. 14. 19. Flesh, see on Chap. 14. 22.
{of brass.} Heb. brasen.
V. 13. {Is not my help in me? and is wisdom driven quite from me?} Or, What if my help be not in me, is wisdom therefore driven quite from me? The Chaldee paraphrase reads it thus: Because there is no help in me, is wisdom also driven quite from me? Do you count me a fool, because I cannot rid myself out of these great troubles? You should rather pity me; as verse 14.
{Help} To deliver me out of these troubles. He had no strength left to bear his troubles any longer, ver. 12. nor to help him out of them in this verse.
{And is wisdom?} Or, is wisdom therefore? So this particle is translated, Dan. 9. 11. By wisdom, he means ability, to speak for himself, and maintain his just cause. For Wisdom, see on Chap. 26. 3. on The thing as it is.
{driven quite from me} Expelled out of me by my troubles: a similitude taken from banished men, Jer. 40. 12. & 43. 5. You think I have lost all my wisdom, because of my bitter complaints, but you are deceived.
V. 14. {To him that is afflicted, pity should be shewed from his friend; but he forsaketh the fear of the Almighty} Here follows Job's accusing his friends of uncharitableness: you have not dealt kindly with me, as you ought to do with a man in my case. The law of friendship requires, that men should pity their friends in adversity, and comfort and relieve them by all good means they can, especially when they are well nigh consumed with troubles; but my friends fear not God, and therefore regard not me in my miseries.
{afflicted} Heb. melted. Because affliction dissolves a man's spirit, and as it were melts his heart, Psal. 22. 14. Josh. 7. 5. Therefore it is compared to fire, Psal. 66. 12. & 68. 2. Not only affliction; but fear of afflictions also melt men's hearts, Josh. 2. 11. & 5. 1. Job's heart was melted with present troubles, and fear of more.
{pity should be shewed} Bounty should be extended to him. More than we owe him; for to pay that we owe, is but justice. He should be commiserated.
{But he hath forsaken} That is, his friend, who does not pity him. It is likely Job strikes at Eliphaz, who had so much disheartened him, Chap. 4. & 5.
{the fear of, &c.} See on Chap. 1. 1. For Fear, see on Chap. 15. 4.
{the Almighty} See on Chap. 5. 17. Or the whole verse may be read thus; To him that is afflicted should reproach be given, that he hath forsaken the fear of the Almighty? Should you revile me because of my troubles, and proclaim me a wicked man: as if I had lost the fear of the Almighty? So the word is translated reproach, Lev. 20. 17. Prov. 14. 34. So Job answers to Eliphaz, accusing him of want of the fear of God, Chap. 4. 6.
V. 15. {My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away} Job sets out the deceitful dealing of his friends, by a comparison taken from a brook, which seems to promise much in the wintertime, and in open weather, having abundance of water in it, when there is least need, and when the rain falling plentifully, might serve to water the earth, and refresh trees, herbs, and travelers; but in frosty weather it is hidden; and in heat of summer, when there is most need, it is dried up, and suffers herbs and trees to wither, and fails the expectation of travelers. A great hurt in those hot countries, where rain is more rare than elsewhere, Deut. 11. 10, 11. So did his three friends here promise much comfort to him in time of his prosperity; but in his misery, though they seemed to come to comfort him, yet they afforded him no refreshment. That he meant them, appears by the application of the similitude, ver. 21.
{My brethren} They were not of the same womb, or kindred, for aught appears, but are called his brethren, either by way of friendship, or as living in the same region, as professing the same religion, 1 Sam. 1. 26. Gen. 19. 7. Rom. 10. 1. Yet it appears that some of his kindred failed him also, Chap. 19. 14. as they did David, Psal. 38. 11. For Brethren, see on Chap. 19. 13.
{have dealt deceitfully} Perfidiously, treacherously. They pretend to come to comfort me, Chap. 2. 11. but they add to my sorrows. So the word is used, Isa. 21. 2. Jer. 3. 20. בגד a garment, is of the same root; because our first parents had no garments, till they dealt perfidiously with God. Their first garments were a cover and a sign thereof.
{as a brook} Not a river that arises from a spring; for rivers are seldom frozen, by reason of the swiftness of the stream; and never dried up, because they are perpetually fed by springs: but such brooks as arise from rain, or melted snow; as follows, ver. 16, 17. The word נחל signifies 1. A valley, Gen. 26. 17. 2. A brook, or river, Am. 6. 14. So here. Sometimes it is used metaphorically: As, 1. To set out plenty, as there is plenty of water in a stream, Isa. 30. 33. 2. Some sudden evil carrying away all like a flood, Psal. 124. 4. 3. The failing of friends, as brooks fail in summer. So here.
{as a stream} Arising from a land-flood, or store of rain, which runs violently; and as it comes suddenly, so it is quickly down again, Isa. 30. 28. The Heb. word אפיק signifies. 1. A strong man, Chap. 12. 21. 2. A strong stream, or river, Psal. 126. 4. So here.
{of brooks} Of standing waters, which run out of their bounds, when abundance of rain comes.
{they pass away} Either covered by ice, under which they steal away unseen, and so become unuseful; or after a thaw, by a violent motion, they pass into a consumption. Their motion spends them, whereas the motion of a river does not waste it; for the spring still supplies it; or at the farthest, they are dried up in summer. So do my friends fail me in my adversity. For Passe away, see on Chap. 25. 19.
V. 16. {which are blackish, by reason of the Ice, and wherein the snow is hid} The sum of this verse, and those that follow, to the end of the 20. ver. was given in the notes on the former verse. He shows here what is the deceitfulness of the waters spoken of verse 15. They are blackish, &c. And so deny drink to the passengers in winter for ice. Or, which being full of ice and snow, promise water to last all the year, when these are melted; but deceive men in summer. Here is the deceit, for men look not for drink from them, when they are frozen.
{blackish} So the word signifies, Jer. 4. 28. Though elsewhere it signify to mourne, Psal. 35. 14. For such go in black.
{by reason of the Ice} Or, frost; as Gen. 31. 40. We also call the frost that freezes hardest, a black frost.
{wherein} In which brooks. For the words are plural in the original.
{the snow is hid} The black frost brings store of ice, which swallows up the snow, which otherwise being melted, would afford drink to passengers.
V. 17. {what time they wax warm, they vanish: when it is hot, they are consumed out of their place} You would think in winter, they were lasting waters, the stream is so great; yet in summer they fail. So do my friends pretend much kindness; but fail in performance.
{they} The brooks spoken of, ver. 15.
{wax warm} When milder weather comes, and brings a thaw with it.
{they vanish} Heb. They are cut off. Then ice and snow are all gone; for the warmth and change of the weather unfreezes, and dissipates them.
{when it is hot} Heb. In the heat thereof. When the brook is heated in summer. Or, when the season of the year is hot. In the midst of summer.
{they are consumed} Heb. extinguished. Put out like the light of a candle, or quenched like fire. They have no more being. The heat dries the brooks quite up, whose waters remained in part after the thaw.
{out of their place} They are not where they were; yea their former being is quite ceased; for so much this phrase imports in Scripture, Chap. 7. 10. & 8. 18. & 27. 21. Psal. 103. 16.
V. 18. {The paths of their way} One highway may have many paths go out of it. So may a brook have many outlets. And when the waters of these brooks overflow, and run out in many bypaths, they easily perish in the midst of the fields, and come to nothing; for they are not like the rivers that run into the sea, and return with the tide, and so continue, Eccl. 1. 7. For Way, see on Chap. 17. 9.
{are turned aside} So the word signifies, Ruth 3. 8. They run out of the ordinary way, and so decay.
{they go} Heb. they ascend. See on chap. 5. 26. Water descends naturally, and rain falls on the earth; but when by the heat of the sun vapors are drawn up out of brooks, the brooks are soon dried up.
{to nothing} As if the world were come to the old chaos again, Gen. 1. 2.
{perish} Are clean gone, as if they had never been, Job 3. 3.
V. 19. {The troops of Tema looked, the companies of Sheba waited for them} He proves what he had said before; to wit, that the brooks were dried up quite, by the failing of the expectation of travelers, who having seen store of water there in the winter, expected refreshing there in the summer; but were deceived.
{the troops} The word signifies paths sometimes; as ver. 18. but here it notes out such as traveled in them in companies together for fear of danger, as the Turks do in caravans, Gen. 37. 25. Isa. 21. 13. & 23. 8. Judg. 5. 6. Job 31. 32.
{of Tema} Some conceive this place to be in Arabia the desert, and Sheba in Arabia Felix. However they seem to be places far from the sea, where they did traffic by land, and through desert places, where waters were scant. Some suppose Tema had the name from Teman, the son of Esau, Gen. 36. 11. of whom came Eliphaz, Job 2. 11. Others, more probably, from Tema, one of the sons of Ishmael, Gen. 25. 15. and so we find that the sons of Ishmael were merchants, and traveled by troops, Gen. 37. 25. This place is mentioned, Isa. 21. 14. Now these troops of Tema were either such as traveled from Tema to other places; or from other places to it. Or it may be they were such as went from Tema to Sheba; and the troops of Sheba such, as went from thence to Tema: They might be places of mutual traffic.
{looked} To those brooks for water, to quench their thirst, and their camels'. See the word, Psal. 34. 5.
{the companies} That traveled together. The former word troopes had its name in the original from the way, this word from walking in it.
{of Sheba} See above in this verse, and on Chap. 1. verse 15.
{waited} Till they might come thither to quench their thirst, hoping to find water there. For it is not likely they would make any long abode there, when once they saw there was no water. Or, expected; as Jer. 39. 11.
{for them} For the brooks; that is, for the water in them: as the cup, for the wine in it, Jer. 49. 12. Or, For themselves. That they might drink. They desired drink for their cattle; but for themselves in the first place, Gen. 24. 14, 18, 19. And they were more troubled to want water for themselves, than for their cattle.
V. 20. {They were confounded, because they had hoped: they came thither, and were ashamed} But see what followed. They finding no water there, according to their expectation, were ashamed. See the like Jer. 14. 3.
{They} The travelers mentioned vers. 19.
{were confounded} Their spirits were inwardly deaded, and they blushed outwardly.
{because they had hoped} To find water there, and could not. Or; because they had trusted: had relied on those brooks, and made sure account to quench their thirst there. Heb. because he had hoped; That is, every one of the passengers hoped for a draught. Or, because it had hoped; that is, their heart.
{they came thither} Heb. to it. To the place where they had seen water before, and hoped to find it now. For the Hebrew particle agrees not in gender with נחל, a brook; but with מקום, a place; which is feminine, Job 20. 9. And the place is mentioned vers. 17. as remaining when the water was gone. For Came, see on Chap. 15. 21.
{and were ashamed} So it is well translated, because it is joined with confounded, in the same verse, as also Psal. 71. 24. yet sometimes it signifies to dig, Gen. 26. 19, 21. And then the sense is, that finding no water in the brooks, they were forced to dig wells by the way, else they and their cattle might have perished. See the like, Exod. 7. 24. Psal. 84. 6.
V. 21. {For now ye are nothing; ye see my casting-down, and are afraid} In this verse is laid down the application of the former similitude.
{For} He gives a reason, why he charged them with deceitfulness ver. 15. and it is fitly brought in after the similitude, that it might sink the deeper into them. So Nathan dealt with David, 2 Sam. 12. 1, 7.
{now} In this time of my adversity. You seemed friends in prosperity, but now you fail me.
{ye are nothing} Heb. not. To me. You are not little, but nothing at all to me, Job 13. 4. You afford me no comfort at all in my misery. For all your great show of kindness, it had been as good for me you had not come, for any good I have gotten by you. Or, as the Hebrew Bibles advise us in the margin to read, ye are like to it; that is, to the brook forementioned. You afford me no more streams of comfort, than it did of water to the thirsty travelers: See the like various reading in the notes, Psal. 100. 3. Job 13. 15. Isa. 63. 9.
{ye see my, &c.} You think God has cast me down for my wickedness. For See, look on Chap. 19. 27. on Behold.
{casting down} Affliction so called, because it dejects a man's spirits, makes his body weaker, and his estate poorer. All this it did to Job.
{and are afraid} You are afraid to come nigh me, Psal. 38. 11. & 88. 18. lest I should infect you, or the like trouble should befall you for keeping company with me. Or, you are afraid to speak the truth of my condition, and judge me to be a wicked man, because I am thus plagued, and therefore will afford me no comfort in my extremity.
V. 22. {Did I say, Bring unto me? or give a reward for me of your substance?} If I had looked for relief from you, or money to redeem me from my miseries, whereby to put you to expenses, you might have had some occasion to censure me thus. But all I looked for, was comfort, which you seemed to offer to me, by your voluntary coming, (for I sent not for you) yet you have added to my sorrows.
{Did I say} Or, Is it because I said? Did any speech of mine occasion so hard a censure of me? You did it without any provocation, and therefore your sin is the greater. For Say, see on Chap. 16. 1.
{Bring unto me} Heb. give unto me, Prov. 30. 15. Hos. 4. 18. How would you have helped me with your money, that deny me good words?
{a reward for me} Or, gift, or, bribe. To free me from my troubles, if they may be bought out; or to ransom me from the enemy, ver. 23.
{of your substance} The word sometimes signifies strength, but here riches, which is a man's civil strength, Prov. 18. 11. So the word is used, Prov. 5. 10. For Substance, see on v. 11. on Strength.
V. 23. {Or deliver me from the enemies hand, or redeem me from the hand of the mighty?} Did I make any motion of cost to you at all?
{deliver me} Set me free.
{from the enemies} It comes from a word that signifies to besiege, or straiten; for enemies bring men into great straits, Neh. 9. 27.
{hand} From the power of the enemy, Chap. 1. 12. For Hand, see on Chap. 15. 23.
{redeem me} By price, or force.
{of the mighty} Or, terrible ones. For they that have strength, are terrible to others, and fright them with their great power.
V. 24. {Teach me, and I will hold my tongue; and cause me to understand wherein I have erred} Though I think I have justly defended myself all this while, yet you shall see, that I am not indocible, if you will show me my error.
{Teach me} The word ירה signifies to cast a dart, or stone, and to dart the rain from the clouds; and lastly, to teach, which distills knowledge from heaven into men's hearts, as rain does moisture into the earth, Ezek. 20. 46. & 21. 2. Deut. 32. 2. Heb. 6. 7, 8. Hence the law and doctrine have their derivation in the original, and are called תורה, Psal. 1. 2. Thence a teacher has his name מורה.
{and I will hold my tongue} The word signifies to plow, and thence to meditate, or invent, to search out things hidden, as the plow does; and lastly, to be silent, because musing men speak least. I will complain no more of my sorrows, but hear you quietly; and not contradict you, but learn of you. Or, I will by my silence confess my former error, when I am better informed, Chap. 40. 4, 5. Prov. 30. 32. For Holding the tongue, see on Chap. 1. 14. on Plowing.
{cause me to understand} Convince me by arguments. Think not to beat me down with reproaches and threats, but overcome me with solid reasons.
{wherein I have erred} The word signifies bodily and local errors, and wanderings, Ezek. 34. 6. and by a figure, the errors of the mind, Prov. 5. 19, 20. but especially such as arise out of ignorance, not out of willfulness, Lev. 4. 2. & 5. 18. & 22. 14. Psal. 19. 12. Job means here his ignorance in judgment, or in carriage under his afflictions.
V. 25. {How forcible are right words? but what doth your arguing reprove?} I confess there is much force in solid reasons, neither could I have contradicted you all this while; but what advantage has your censorious discourse gotten of me?
{How forcible} He speaks by way of admiration, showing that he cannot express the force of strong arguments, how persuasive they are. See the like phrase, Psal. 31. 19. & 84. 1.
{right words} Sound and solid arguments brought to prove the truth.
{but what} Your words have no such solidity in them. They prove nothing at all; at least not what they were brought to prove. They are vain, and cannot convince me.
{doth your arguing reprove} Arguing contains both replying, and answering, Chap. 13. 3. your words are so weak, that you can neither make good your own assertions, nor overthrow mine. For Arguing, see on Chap. 13. 3. on Reason.
V. 26. {Do ye imagine to reprove words, and the speeches of one that is desperate; which are as wind?} In this and the next verse, Job expostulates with them about their former words. At the 28. verse he advises them to more moderation for time to come.
{Do ye imagine to reprove words?} Think you that I have spoken nothing but words, without weight, which you may easily confute? Or, Do ye think that words reprove? Do you think to confute me with bare words, without any reason in them. So it is fitly knit with the words foregoing. You have got nothing of me, for empty words cannot convince me; yet you suppose that your words are all sentences, and invincible arguments against me, because you are in prosperity.
{and the speeches} Think you that you have no solid reasons from me to answer, but only desperate words?
{of one desperate} That thinks his miserable state to be incurable, Jer. 2. 25. He means himself, who by reason of the weight of his misery, had no hope of delivery.
{which are as wind} Or, And that the words of one desperate are wind? Because my state is hopeless, think you that my words are brainless? Chap. 15. 2. & 16. 3. Eccl. 5. 16. Jer. 5. 13. Hos. 12. 1. Prov. 11. 29. Eph. 4. 14. Endeavors, without success, and words without substance, are in the places quoted compared to wind. For Wind, see Chap. 15. 2. on Vaine.
V. 27. {Yea ye overwhelm the fatherless, and you dig a pit for your friend} He shows their open cruelty, by seeking to undo one helpless like a fatherless child, and their secret plots to effect it, by digging a pit, not for an enemy, but for a friend, that might expect better usage from them.
{ye overwhelm} Heb. ye make to fall upon. You make gins to fall on me, as men make traps to fall on vermin, which kill them with their weight. Or, you throw yourselves on me with all your strength, that you may be sure to hold me fast till you have destroyed me, as hunters and wild beasts fall on their prey.
{the fatherless} Me, whom, being like a fatherless child, you should defend; Chap. 22. 9. & 24. 3, 9. Psal. 94. 6. Lam. 5. 3. So he meant himself, by one desperate, vers. 26. It is not enough that you comfort me not, as I thought you would have done, who are so wise, and came so readily without calling, but you fall violently on me, an helpless man, with reproaches.
{and dig a pit} As men dig pits to catch wild beasts, so you frame false arguments to catch me, and drive me into the pit of despair, by charging me with hypocrisy. For the phrase, see Psal. 7. 15. & 64. 5. Jer. 18. 20. Or, And make a feast on, &c. You are not content to destroy me, but you feed on me also, and devour me, and insult over me in the midst of my miseries, Chap. 41. 6. 2 Kings 6. 23. So the Philistines dealt with Samson, Judg. 16. 23.
{for your friend} For me, whom you profess much friendship to, and who ever loved you, and never deserved any such dealing from you.
V. 28. {Now therefore be content, look upon me, for it is evident unto you, if I lie} Though you have been so harsh to me hitherto, yet now at length be kinder to me. Deal more calmly with me.
{be content, look upon me} See the like, vers. 19. View me well, as a judge does a malefactor, you shall see I can endure it without blushing, because I am not guilty of what you accuse me, Psal. 11. 4. Rev. 6. 16. Prov. 20. 8. Consider my cause, and you will find that I speak as one overladen with sorrow, and am not an hypocrite. Or, Be well pleased to look on me. So the latter of two verbs of the same tense is translated in the infinitive, 1 Sam. 2. 3. Eccl. 8. 3. And the meaning is, Cast a loving countenance upon me, and be not so hot, and so averse as before. Turn not your eyes away from me, as men do from one whom they will not vouchsafe to look upon, or cannot endure to behold, Psal. 10. 1. & 44. 24. Isa. 53. 3. Or, Be content to turn to me. So the word is used, Chap. 5. 1. and it suits well with the following verse. Think better of me than you did before. Or, Attend well to what I say, for I will declare my mind plainly. For Content, see on v. 9. on Please.
{it is evident unto you} Heb. before your face. It will quickly appear by that which I have said, or shall say, that I speak truth, if you be not prepossessed with prejudice against me because of my troubles. Or, to your face. I should be impudent, if I should speak falsely before you. See on Chap. 1. 11. For Face, see on Chap. 14. 20. on Countenance.
{if I lie} If I speak falsely, or maintain a bad cause to favor myself, you will easily find it. Or, the matter lies plain before you; if I lie, let God plague me. See on Chap. 1. 11.
V. 29. {Return I pray you, let it not be iniquity, yea, return again; my righteousness is in it} He goes on to persuade his friends to a more careful and kind attention for the future, or a more candid interpretation of his former words.
{Return} The word signifies literally a local return, metaphorically a return from anger, or change of resolution; so here, Return from your cruel speeches against me. Or, weigh the matter better, look it over again more seriously, and you will see your error, and my righteous cause, Chap. 17. 10. For Return, see on Chap. 14. 13. on Past.
{I pray you} See on Chap. 4. 7.
{let it not be iniquity} Object not iniquity against me, as before. I may be weak, but am not wicked; as follows, my righteousnesse is in it. Or, Deal not so unjustly with me in your after-speeches, as before, lest God lay iniquity to your charge.
{yea, return again} He repeats it again, to show the weight of the matter, and necessity of hearkening to it, Cant. 6. 13. Phil. 4. 4.
{my righteousness is in it} I am righteous in this matter, Chap. 19. 28. Or, my righteousness is, or shall be made plain in my defense, as vers. 30. Consider of the same things again and again, you will come to this conclusion at last, to wit, that I am no hypocrite.
V. 30. {Is there iniquity in my tongue? Cannot my taste discern perverse things?} In this last verse, Job clears his former speeches from untruth, by a similitude, taken from the palate. And so prepares his friends to hear further with patience, what he had to say in the next chapter.
{Is there iniquity in my tongue?} Can you show any unjust or untrue thing in all that I have said? For Tongue, see on Chap. 15. 5.
{Cannot?} Certainly it can.
{my taste} Heb. my palate, The instrument of tasting, and it is exquisite therein.
{discern} Heb. understand. That is, perceive a difference between sound food, and unsound. So understanding is attributed to the tongue, Psal. 52. 2. To the mouth, Josh. 1. 8. To the hands, Psal. 78. 72. To the ear, Job 12. 11. & 34. 3. To pots, Psal. 58. 9. Before your pots can feel Heb. understand.
{perverse things} Harsh meats, such as are unpleasing to the palate, and unfit for nourishment. All this is spoken metaphorically; and Job's meaning is, that the soul has her taste, as well as the body, that is, her reason, whereby she discerns truth from falsehood, as the palate does wholesome and savory meat, from unwholesome and unsavory: And he affirms, that his spiritual palate has skill herein: and that he could perceive that they had spoken perversely and falsely of him, and abused good grounds to condemn him. Or, They should see, that he could avoid false speeches, and knew how to speak right things, and had, and would speak accordingly. For Perverse things, see on v. 2. on Calamity.
CHAPTER 7
Verse 1. {Is there not an appointed time to man upon the earth? are not his days also like the days of an hireling?} Some think Job confutes that which Eliphaz contended to prove, that he was punished for his wickedness, by showing that affliction is common to all men. Others, that he confutes that promise, Chap. 5. 20. by showing, that men cannot look for uninterrupted happiness here. Others, that he confirms what Eliphaz had said of man's troubles, and seeks to God, as he directed him, that they might see that he was not unteachable; as Chap. 6. 24. But the right coherence is, that having confuted Eliphaz in the former chapter, in this he confirms his desire to die; by arguments taken from the condition of man in general; vers. 1. of some men in special, vers. 2. of himself in particular, vers. 3. and so on to the seventh.
{an appointed time} Or, a warfare. The word צבא signifies, first, warfare, as 1 Sam. 28. 1. Isa. 40. 2. from thence it is used for an host, or army, Nehem. 9. 6. Zeph. 1. 5. and then for an appointed time; because there was a set time for soldiers to fight, and a set time also for them to serve. Therefore the Levites are compared to an host, and must begin their service at thirty years of age, and end it at fifty, Num. 4. 3. So we have a set time here to grapple with miseries. Thus the word signifies, Chap. 14. 14. Seeing I have a set time of abiding here, why may I not enjoy that time, but am deprived of the comfort of it?
{to man} Every man's time is set, and his days numbered, Chap. 14. 4. yet he has an eye more particularly to himself; as Chap. 3. 3. Psal. 39. 11. & 109. 16. The word signifies sorrowful, or miserable man. His sorrows end not, till his life end, ver. 17. Chap. 9. 17.
{upon the earth} To live upon the face of the earth. For as for his condition in heaven or hell, there is no end of it. For Earth, see on Chap. 9. 24.
{his} Every man's, masters', and servants'; great men's, and mean men's.
{days} He reckons by days, not by years, to point out the shortness of man's life. For Day, see on Chap. 14. 14.
{like the days of an hireling} Hirelings were sometimes hired for years, as Isai. 16. 14. & 21. 16. but ordinarily by days, Job 14. 6. Matth. 20. 1, 2. and at night their labor ends. Man's days of his life are certainly determined, and short like an hireling's. Therefore I may well wish for an end of mine. If an hireling have a time set for his painful service, and look for it daily, may not I wish for death, the end of my troubles?
V. 2. {As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work.} Job farther sets out his desire of death, by the servants' and hirelings' desire of refreshing, and end of their labors, that they might have rest, and reward.
{a servant} The word properly signifies one taken in wars, or bought with money, yet it is extended to all kind of household servants.
{earnestly desireth} Or, that earnestly desireth. So the Chald. paraphrase reads it. Heb. gapeth after, or gaspeth for. Which is more emphatical. Like a man gasping for life. It argues a very great desire of a thing. So the word is used, Chap. 36. 20.
{the shadow} In those hot countries, the heat of the sun was very burdensome to day-laborers in the fields, which made them very desirous of shady places to work in, or rest under at noon. A thing usual in harvest time. But it is more likely, that Job means the shadow of the night, the time when his life should end, as the servant's work does for that day, Chap. 36. 20. when the shadows declining, or extending themselves, give warning of the setting of the sun, to the joy of the servants, who long for the end of their day's work. See on Psal. 102. 11. & 109. 23. Or, by the shadow, may be meant the house, where the sun shines not, as abroad, and which is a shelter from heat and storms, Gen. 19. 8. Psal. 17. 8. & 27. 5. and 31. 20. & 19. 1. And then the sense is, As a servant that works in the hot sun without, desires that the night would come, that he might go into the house to rest; so have I reason to desire death, to be eased of my pain, Isai. 4. 6. & 16. 3. and 25. 4, 5. & 32. 2. Psal. 57. 1.
{an hireling} See on ver. 1.
{looketh for} With his eyes still towards it, as a thing much desired, Psal. 25. 15. & 123. 1, 2.
{the reward of his work} As desire of rest makes the servant long for night, so desire of reward moves the hireling to wish the day were done: for they were daily to be paid, Lev. 19. 13. Deut. 24. 14, 15. The work, in Hebrew, is put often for the reward, for they should not be parted, Jam. 5. 4. See Levit. 19. 13. Psal. 109. 20. Isai. 40. 10. & 49. 4. So the petition is put for the thing prayed for, 1 Sam. 1. 27. And sin, for the punishment of sin, Gen. 4. 13. Deut. 24. 15. No hireling longs more that night were come, that he might receive his reward, than I do for death, that I might be eased of my troubles.
V. 3. {So am I made to possess months of vanity, and wearisome nights are appointed to me} The servant if he work some days, may rest others, but I have months without rest. If he work every day, yet he rests every night, but my troubles last day and night. I am worse than a servant, no marvel then if I desire an end of my life.
{So} A comparison, not in quantity, but in quality. There was some resemblance between them; but Job's state was worse than a servant's or hireling's. The comparison may be made full, thus; as servants and hirelings, because of their painful labors in the day, desire the night were come, so do I desire death, that I might have an end of my months of vanity, and weary nights.
{am I made to possess} Heb. am I made to inherit for my selfe. Some take it as spoken of all men in general, who receive a troublesome condition from their parents, Chap. 5. 7. and it remains with them, as inheritances do. But Job rather speaks of himself, as if he had said; I have had more vain months than others, as if vanity had been mine inheritance. He may intimate also, that his troubles came from God, who gives men inheritances.
{months of vanity} I have had pleasant months, but they are gone, and vain ones come in their room, Chap. 29. 2. He instances in months, and not in days, because his troubles were lasting troubles. And he calls them vain or empty months, because they were empty of comfort; like the dull winter months, that afford no light to cheer men's spirits, or fruit to refresh them, Gal. 2. 21. Or, they afford not that comfort I looked for, and so made my expectation vain, as the Israelites' hope was, when they were slain in the wilderness, and not permitted to enter into Canaan, Psal. 78. 33, 34.
{and wearisome nights} My days which should be spent in profitable labor, are spent in vain, and the nights that should be times of rest to me, afford nothing but weariness and disquietness, so that I cannot sleep. In months of vanity, a man might rest in the nights; but Job did not, or only so little as might keep him alive to bear misery. Strong men labor in the day, Psal. 104. 22, 23. Sick men have most pain in the night, Psal. 6. 6. & 77. 2.
{are appointed to me} The word is used commonly for numbering, but here it signifies appointing by God; yet so exactly, as if he had numbered them to a day. So Dan. 1. 10. Or, are prepared for me; as the word is translated, Jon. 1. 17. In the original it is, They have appointed wearisome nights for me. But it is to be understood impersonally, as it is translated: Such nights are appointed to me.
V. 4. {When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro, unto the dawning of the day} An exact description of a wearisome night, when one wishes for day, as soon as he is laid in bed, and tosses till morning, and sleeps not at all in the night.
{when} Heb. if. But here it notes not only any condition, but the time of lying down. So it does, Gen. 38. 9.
{I lie down} In my bed, in the evening to take rest and sleep. For it appears by the words following, that it is not meant of sleep in the daytime. When others slept sweetly in their beds, I lay awake. For Lie down, see on Chap. 14. 12.
{I say} In my heart: I think with myself, Psal. 39. 1. For Say, see on Chap. 16. 1.
{When shall I arise} When will it be day, that I may arise? For there is no comfort in rising in the night, neither do men use to leave their beds till the morning. For Rise, see on Chap. 14. 12.
{and the night} Heb. the evening. From ערב, because it is mixed of light and darkness. We call it twilight: but here it is put for the whole night, whereof it is but the beginning, for Job wished the whole night past, that he might rise at the dawning of the day. The word ערב signifies. 1. A mixture or mingled people; Jer. 50. 37. 2. Arabia, 1 King. 10. 15. 3. The evening, wherein darkness and light are mingled, 1 King. 22. 35. So here.
{be gone} Heb. be measured out. All the hours of it be gone. He speaks like a sick man, that when he cannot sleep for pain, tells the clock all night, and wishes the last hour past. Or; he measure out the night. That is, God; who metes out the hours of day and night, which they cannot pass. Or, it: that is, Job's heart, which all this while was wishing for the morning.
{I am full} The word signifies satisfaction in the original. I am as full of tossings, as a man is of meat; when he has filled his belly: so full of confusion, Chap. 10. 15. & 14. 1. Psal. 88. 3. & 123. 3. Prov. 1. 31.
{of tossings} From one side of the bed to the other. So sick men use to do in hope to find ease, yet find it nowhere.
{unto the dawning of the day} All night long. So the word is used for the beginning of light in the morning, 1 Sam. 30. 17. Psal. 119. 147. Though more ordinarily it signifies the beginning of the evening, as 2 King. 7. 5. compared with ver. 7. Isai. 5. 11. Prov. 7. 9. which gave occasion to some, to read the latter end of the verse thus, And when the night is gone, I am full of tossings to and fro, untill the twilight; to wit, of the evening. I take no rest by night, nor by day: See the like, Deut. 28. 67. The word נשף signifies: 1. Darkness, Jer. 13. 16. 2. The twilight of morning, or evening, or dawning, Prov. 7. 9. So here.
V. 5. {My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome} If you consider what a case I am in, and look well upon my body, you will think I complain not without a cause.
{my flesh} My body, whereof the flesh is a principal part. For Flesh, see on Chap. 14. 22.
{is clothed} Covered all over as with a garment, Psal. 104. 2. & 93. 1. & 109. 29. & 35. 26. Job 29. 14. Ezek. 7. 27.
{with worms} Which breed in his sores, Chap. 21. 26. Isai. 14. 11.
{and clods of dust} Scurf that came off from his sores by scraping them, or dust contracted by sitting on the ground, which was like clods of earth, Chap. 2. 8. A strange disease, yet a fit dress for a dying man to be full of worms and dust, like a garment covering his whole body, which was finely clad before. For Dust, see on Chap. 14. 8. on Ground.
{my skin is broken} Or, cleft. So the word is used for cleaving the sea, Isai. 51. 15. Jer. 31. 35. With ulcers, boils, and running scabs, holes are made in my skin, and it is as it were, cleft asunder.
{and become loathsome} Or, melted, Psal. 58. 7. By reason of stinking matter that ran out of his sores, which made his body yield a noisome savor to himself and others, and consume away.
V. 6. {My days are swifter then a weaver's shuttle, and are spent without hope} He mixes his desire of death, with complaints of the troubles and shortness of his life. Why should I desire to live, seeing my days are troublesome, and likely to be but short at the best, Chap. 14. 1. For Dayes, see on Chap. 14. 14.
{my days} The days of my prosperity, for his ill days went not away so fast, but tarried too long, Chap. 3. 11. &c. Others take it for the days of his life, which passed away apace. See on ver. 1. Chap. 16. 22. Psal. 90. 6. & 102. 11. & 103. 15. & 144. 4. Isai. 40. 6. Jam. 4. 14.
{swifter} It comes from a word that signifies light, because light things are swift, and heavy things slow. So we say, light of foot, that is, swift. Hab. 1. 8. Job 9. 25. Isai. 5. 26. & 18. 2. Jer. 2. 23.
{then a weaver's shuttle} Which passes suddenly from one end of the web to the other, and is used proverbially to set out swiftness. The Heb. word ארג signifies. 1. A weaver's shuttle. As here. 2. The web, Judg. 16. 14.
{are spent} The word sometimes signifies finishing, or consummating a thing, as Gen. 2. 1. but here it imports a consumption, or ending, as Jer. 14. 12. Exod. 33. 3. For Spend, see on Chap. 36. 11.
{without hope} Heb. in not hope. See the like phrase, Prov. 14. 28. Dan. 8. 25. without hope of recovering of my prosperity, or of returning to life again, as ver. 7. He intimates, that he had no hope of those things which Eliphaz foretold him, Chap. 5. 24. for his sores would soon kill him.
V. 7. {O remember that my life is wind: mine eye shall no more see good} He turns his speech now, from his friends, to God, as Jacob did from his sons, Gen. 49. 18. He speaks not to Eliphaz, as before, but to God the author of life and death, as appears by his petition, which none else could grant, to wit, the abating of his sorrows in regard of the shortness of his life.
{Remember} God cannot forget; but he is said to remember a thing, when he does something, that may make men to see, that he takes notice of it. So God remembered his covenant, Exod. 2. 24. when he sent Moses to deliver his people, Exod. 3. 8. So Psal. 74. 2, 3. & 78. 38, 39. & 137. 7. Gen. 8. 1. So here. You seem, O Lord, to forget my frail condition, by laying more load on me, than I can well bear. Show that you remember me, by easing me; and deal with me, as with a weak short-lived creature.
{my life is wind} The word signifies a spirit, and the wind; because it is like a spirit, invisible and powerful. He means that his life was like a wind, speedily passing away, and not returning; as Psal. 78. 39. Chap. 8. 9. & 14. 2. 1 Pet. 1. 24. The note of similitude is here omitted, to make the sentence the more emphatical; as ver. 12. & Chap. 6. 12. Prov. 11. 22. The Chaldee paraphrase reads it, My life is as wind. For Wind, see on Chap. 15. 2. on Vaine.
{mine eye} I myself shall no more, with mine eyes, behold good, Chap. 19. 27. For Eye, see on Chap. 2. 12.
{shall no more see} Heb. shall not return to see. Seeing, is not here taken for looking on a thing, that a man has nothing to do withal; but for enjoying it, or, having a part in it, Psal. 16. 10, 11. & 128. 5, 6. Chap. 20. 17. & 21. 20. Lam. 3. 1. Jer. 17. 6. Psal. 88. 48. & 27. 13. Chap. 9. 25. & 33. 28. Joh. 3. 36. 1 Pet. 3. 10. Psal. 34. 12. for the eye brings much comfort both here, and in heaven, Isa. 38. 11. Psal. 27. 4. Mat. 5. 8. For Return, see on Chap. 14. 13. on Past. For See, look on Chap. 19. 27. on Behold.
{good} Worldly prosperity (as Psal. 4. 6.) which I have had so great a share in; for he made account to see God in heaven, Chap. 19. 27. I shall no more return to my former prosperity; or, when I am dead, I shall not return hither any more to my possessions. For Good, see on Chap. 21. 13. on wealth.
V. 8. {The eye of him that hath seen me, shall see me no more: thine eyes are upon me, and I am not} In the former verse he had excluded his own eye from sight of good: in this verse he excludes others from sight of him. I shall have no comfort in seeing men, nor honor from them.
{the eye} That is, the man that has eyes. No man can fasten his eyes upon me. For seeing is the action of the man, though performed by the eye. See on ver. 7. For Seene, look on Chap. 19. 27. on Behold.
{of him that hath seen me} Heb. that seeth me. As the word is translated, Gen. 16. 13. That looks upon me now. None of mine acquaintance shall see me any more. Or, of sight; meaning the quickest sighted eye.
{shall see me no more} A description of death, which takes men away from the sight of their friends and neighbors, Chap. 20. 9. And as here it is set out by others not seeing us; so elsewhere, by our not seeing others, Isa. 38. 11. Death takes away all controversy here between man and man. The Heb. word שור signifies. 1. To sing: As in the title of Psal. 7. 1. 2. To see, or behold, Numb. 24. 17. 3. To go, Isa. 57. 9. Here it is taken in the second sense for seeing.
{thine eyes are upon me} As soon as you set your eyes upon me to destroy me, I shall be dead. See the like phrase, Psal. 104. 29. I cannot endure your flaming eyes sparkling forth wrath against me. See Chap. 16. 9. Psal. 17. 11, 12. Amos 9. 4. 1 Sam. 18. 9. where setting the eyes upon one is for evil, though elsewhere it be for good; as Gen. 44. 21. Jer. 39. 12. & 40. 4. & 24. 6. Or, though I see not worldly prosperity, when I am in the grave; nor others see me, yet you will see me there. Or you may seek me then to do me good; but it will be too late, when I am dead, which will be shortly, if these afflictions be not quickly taken away. See ver. 21. The first interpretation is the best, and most suitable to the text.
{and I am not} I can live no longer in this world; I shall not be alive here. See the like phrase, ver. 21. Gen. 5. 24. & 42. 13. with 44. 20. Psal. 103. 16. Jer. 31. 15. Matth. 2. 18. See on Job 3. 16.
V. 9. {As the cloud is consumed and vanisheth away; so he that goeth down to the grave, shall come up no more} Before he had compared his life to a passing wind, ver. 7. now to a vanishing cloud; and all to move God to pity him.
{As} This word is not in the original; but is well added; because the words following show, that it is brought for a similitude. See the like, Prov. 11. 22. Mic. 3. 12. Psal. 119. 119. Deut. 28. 23. Yet sometimes this note of similitude is not added in the translation. See on ver. 7.
{the cloud} Which is made of vapors arising from the earth, and hangs in the air by the power of God. This similitude is brought, not to show how suddenly man's life may be taken away, (which yet is true, and may fitly be shadowed out by the vanishing of a cloud) as it is, Chap. 30. 15. but to set out the irrecoverableness of our life here, when it is once gone; as appears by that which goes before, ver. 7, 8. and by that which follows in v. 10. The Heb. word ענן is used. 1. To set out a cloud, 1 King. 8. 10. 2. Smoke, Lev. 16. 13. 3. Calamity, Ezek. 34. 12. 4. Multitude, Jer. 4. 13. Here in the first sense.
{is consumed} Scattered by the wind, or dried up by the heat of the sun. Or, is spent; as v. 6. it is emptied and dissolved into rain. For Consumed, see on Chap. 36. 11. on Spend.
{vanisheth away} Is clean gone out of sight; no footsteps or memorial of it remaining, Jam. 4. 14. So our sins vanish out of God's remembrance, Isa. 44. 22. Heb. goeth. Not to some other place; but being turned into air or water, goes clean away out of sight; so man, by death, goes out of this world, and out of the sight of men, v. 8. A metaphor from living creatures, that remove from place to place. See on Chap. 1. 19. The word הלך signifies. 1. To go about a thing. Chap. 14. 2. 2. To walk, Gen. 35. 19. 3. The passage of ships, Psal. 104. 26. 4. Passing out of the world, or dying, Chap. 14. 20. 5. Constancy in a condition, Gen. 15. 2. 6. A course of life, Psal. 1. 1. 7. Vanishing or not appearing, Psal. 58. 8. So here.
{He that goes down} A proper description of burial; for the grave is in the bowels of the earth. So Gen. 37. 35. & 42. 38. Ezek. 26. 20. See how it is called ascending, Chap. 5. 26.
{to the grave} The word in the original comes from שאל to ask or desire. For the grave is never satisfied; but always desiring, Prov. 30. 16. שאול is taken variously in Scripture: as first, for hell, Prov. 15. 11. Psal. 9. 17. Secondly, for miseries that seem to us irrecoverable, Psal. 86. 13. Jon. 2. 2. Psal. 30. 3. Thirdly, for the lower parts of the earth, Psal. 139. 8. Fourthly, for the state of the dead, Isa. 38. 18. Gen. 37. 35. For Jacob did not think that Joseph was buried; but devoured by a wild beast. Fifthly, for the grave; as Prov. 30. 16. So here; but, as the grave in general, is considered, as common to all men; for each man's particular grave is called קבר.
{shall come up no more} Into this world, to live among men, or re-enjoy his house and goods he had before; as ver. 10. Chap. 16. 22. Psal. 39. 13. 2 Sam. 14. 14. Isa. 38. 11. for it appears, that Job denied not the resurrection, (as some of the Jewish Rabbins gather out of this text) by what he professes, Chap. 14. 12. & 19. 26, 27. Lazarus by a miracle was raised up to live again among men for a while; but that was extraordinary, and he is long since dead again, and must abide so till the resurrection.
V. 10. {He shall return no more to his house: neither shall his place know him any more} He shall have no more to do with worldly labors, or domestical comforts.
{return no more to his house} To dwell there where he did before, or to order his domestical affairs. The same cloud returns no more; though others come in the room, Eccl. 12. 2. so the same men return not into the world after death; but their children supply their room. For Return, see on Chap. 14. 13. on Past. For House, on Chap. 15. 28.
{his place know him any more} Some take it for his office and dignity; as Prov. 25. 6. Eccl. 9. 16. If he were a great man in his lifetime, now his office is clean gone: another enjoys it, Psal. 109. 8. Others, for the men of the place; as the house before, for his children and servants: Others, the place here for his friends and neighbors, Chap. 20. 9. Gen. 18. 26. & 20. 11. so the city is put for the men of the city, Gen. 18. 28. & 19. 15. Neither his family nor his friends shall take any further notice of him; but as clean forget him in a little time, as if they had never known him. But neither of these seem to be the sense of the place. Not the former; because it is joined to the house, which is nothing to his office. Not the latter; because it is intimated before, ver. 8. And this seems to be an higher expression of the forgotten estate of the dead. His house and place are but a metaphor set out as living creatures, that were wont, as it were, to welcome him home, and receive him cheerfully after travels, or business abroad, when he returned; but now would not own him, if he could return. See the like metaphor, Chap. 1. 19. and the phrase, Psal. 103. 16. The sum of all, is, that within a little time after his death, he should be utterly forgotten.
V. 11. {Therefore, I will not refrain my mouth, I will speak in the anguish of my spirit, I will complain in the bitterness of my soul} Because I must shortly die, and then I and my miseries shall both be forgotten, and I deprived of all liberty of complaining; therefore I will satisfy my spirit with complaining now: I will do it abundantly to ease myself. Men in trouble think it some refreshment to have liberty to complain. For grief kept in, like fire, burns the more.
{Therefore} Heb. Also. Seeing you will not leave punishing me, I will not leave complaining of your harsh dealing with me. For Therefore, see on Chap. 16. 4. on Also.
{I will not refrain my mouth} Heb. I will not prohibit my mouth. I will not stop it, nor hinder it from speaking. I will not suppress my grief in silence, nor my sighs, which would kill me, if I should not utter them. For grief strives in a man to get utterance, and to pour out itself in words. I will not spare words, but let all come out. So the word is used, Isa. 58. ver. 1. For Mouth, see on Chap. 15. 5.
{in the anguish of my spirit} The Hebrew word signifies straitnesse. I am straitened with keeping in my grief, and much pained, like a man girt in with a cord. I will give my sorrow a vent. What I shall speak, is not from the lips outward, but comes from a sorrowful heart. Or, of the anguish of my spirit. I will declare what sorrow I feel within, far more than others do imagine. So this particle is used, Esth. 3. 12. For Spirit, see on Chap. 15. 2. on Vaine.
{I will complain} The word signifies first to meditate, then to produce such things in words, as lay hid in the mind. Job had many sad thoughts in him, and now he meant to utter them, Psal. 142. 2. it is called, pouring out a complaint. It was first conceived in the heart, and then poured out of the lips, 1 Sam. 1. 15, 16.
{in} Or, because of. So it is used, Neh. 5. 3. Or, of; as before.
{the bitterness} As bitter things are displeasing to the palate; so are troubles to the spirit; and therefore heaviness of heart, is often in Scripture, set out by bitterness, Ruth 1. 20. Exod. 1. 14. See on Job 3. 20.
{of my soul} The pains were in his body, but the grief in his soul; and that he complains more of, than of bodily pains. For Soul, see on Chap. 14. 22.
V. 12. {Am I a sea, or a whale, that thou settest a watch over me?} Here begins his new complaint; mentioned ver. 11.
{Am I} Tell me whether I be so or no. Too bold a speech to God from a creature. See the like, Chap. 6. 12. He turns his speech to God, and in his impatience, lays all his troubles upon him.
{a sea} As a sea. See on v. 7. Am I as unruly as a sea, that is unruly, and can hardly be kept quiet, Psal. 65. 7. & 93. 3. Or rather, Am I as strong as the sea, that can bear all winds and storms, and yet subsist? For Sea, see on Chap. 14. 11.
{or a whale} Can I bear all troubles, as the sea receives all waters, and the whale bears all tempests? The word תנין signifies any great or terrible creature. Sometimes it is put for some great land creature, as dragons, Ezek. 29. 3. Jer. 9. 11. & 51. 37. Sometimes for some great fish in the sea, supposed to be the whale; as Gen. 1. 21. and so here, because it is joined with the sea; as Psal. 74. 13.
{that thou settest} Or, That thou shouldst set. What need is there of such a guard?
{a watch over me} Prisons are fitter for wild beasts of the earth, than for fishes of the sea; yet the sea is imprisoned by the land, Psal. 104. 9. Jer. 5. 22. Job 38. 8, 10. and the whales are shut up in the sea. Do you think that I would do mischief, if I were not kept in by violence, as the sea and whale would, if they were let loose? My former carriage in my prosperity shows the contrary. So some interpret it, but Job intended not a keeping of him in from doing hurt; for the whale is not so kept in, but it may hurt the lesser fishes. The thing that Job intended was, that he was kept in his troubles by God's mighty power, as a prisoner by a watch or guard, that he could no way escape. So the sea is kept within its bounds, and the whale surrounded, when they go to take him. So good men set a watch over their lips, that no ill word escape them, Psal. 39. 1. & 141. 3. Thus have God's servants been so compassed about with troubles, as prisoners with walls and with a guard, that they could see no way of getting out, Psal. 18. 4, 5. & 116. 3. Jon. 2. 5, 6. Chap. 13. 27. Lam. 3. 7. Job desired death very much as an end of his troubles, Chap. 3. 21, 22. but could find no way to escape at that door.
V. 13. {When I say, My bed shall comfort me, my couch shall ease my complaint} He goes on to show the greatness of his grief, and his unquiet condition, and to amplify his sorrows, in that they gave him no intermission, or time of rest. He was full of pain in the day, yet had some hope, that the night, which afforded sweet sleep to others, would afford him some little ease also; but he could find no such favor. The usual means of refreshing, by lying in bed, or on couches failed his expectation. In the fourth verse he had showed that his restlessness in the night, made him wish for day. Here he shows, that when day was come, his pains made him wish for night again; so he had no satisfaction day nor night. He wishes for change, as princes desire to go from one stately palace to another; not that they find satisfaction where they go, but because they find it not where they were.
{when I say} When I think within myself, and make account of it, Psal. 39. 1. & 53. 1. Gen. 20. 11. and ver. 4. of this chapter. For Say, see on Chap. 16. 1.
{my bed} The rest I shall find in my bed. My sleep. Though the day would yield me no ease, yet I was persuaded, that the night, when it came, would yield me quiet sleep.
{shall comfort me} Shall afford me matter of comfort. For the bed could not speak to him; yet it might ease him: as follows in this verse.
{my couch} Some take it for a place to rest on in the day; but it may well be all one with the bed; because, both here, and in the verse following, he speaks of sleep, which is most usual in the night. So the bed and the couch are used for the same, Psal. 6. 6. and there, with manifest relation to the night.
{shall ease} Heb. shall lift up, or bear, or take away. It shall lift up, or take away my pain from me, that lies as a burden upon me, and makes me to complain. Sleep is an ease to sorrows for the time, and the bed an usual place of sleep, and, by consequence of ease. I lie down with an heavy burden of sorrow and care, hoping to get a little breathing: Such a burden Cain had, Gen. 4. 13. For Ease, see on Chap. 21. 3. on Suffer.
{my complaint} Or, Ease me in my complaint. Repeating Me, out of the former part of the verse, which is not unusual in the Scripture. Or, Give ease in my complaint; Or, To my complaint. So this particle is used, Ezra 9. 7. To the sword, &c. Or, Ease of my complaint; that is, take away part of it at least, if not all. So it is used, Exod. 12. 43. & 14. 28. Lev. 8. 32. & 22. 4.
V. 14. {Then thou scarest me with dreams, and terrifiest me through visions} It falls out far otherwise than I expected. I find myself not only quite disappointed of the rest I looked for; but also am scared most, where I expected most comfort.
{Then} Not in the day, when he said so within himself; but in the night following, when he made account of rest; as he had said, ver. 13.
{thou} You, O God. Satan might be the instrument of sending these dreams, as he was of taking away Job's goods; yet that also is attributed to God, Chap. 1. 21. And it was within his commission to affright Job's mind, as well as to afflict his body. Any trouble he might bring upon him, so he saved his life, Chap. 2. 6. All inferior causes are ordered by God; and to him good men look up in time of trouble; and him they accuse in passion, as Job does here, because they know none can affright or hurt them without his leave.
{scarest me} Cast me down to the ground with affrightments, or break me, as it were, in pieces. What sleep I have, terrifies me; but eases me not at all, rather affrights me: All my comforts prove crosses.
{with dreams} The original comes from a word that signifies to be thick, and to be in health. Men in health dream of those things in the night, which they are busied about in the day; and those dreams arise out of thick vapors, flying up into the head. But these dreams of Job were extraordinary, arising out of the bad humors bred in him by his sores; for sick men are most prone to dream of terrible things. It may be also Satan had an hand in it, as was noted already.
{terrifiest me} Represent terrible objects to me in my dreams, which scare me. Terrifying is the cause: scaring the effect. See on Chap. 6. 4.
{through} Or, with. So is this particle used, Cant. 1. 1.
{visions} Not revelations of heavenly mysteries; as Chap. 4. 13. but apparitions of horror. Every dream had some kind of vision in it; somewhat represented to the fantasy, Gen. 28. 12. & 37. 5, 7. & 41. 1, 2. Dan. 2. 1, 31. & 4. 5, 10. This vision might appear to him when he was awake; as Peter's did, Act. 10. 9, 11. with Act. 11. 5. but it is most likely it came when he was asleep, because it is joined to dreams. Either he could not sleep for pain, or had very unquiet sleep.
V. 15. {So that} This is inferred out of the former. I am so terrified with these night visions, that I wish myself dead.
{my soul} It may be taken properly for the soul; for the choice of things is in it, and the body follows the dictates of it, and cannot choose anything when the soul is gone out of it. Or it may be taken for the person; for actions are attributed to persons. So is it taken, Exod. 1. 5. For Soul, see on Chap. 14. 22.
{chooseth} Not that he desired death for itself, for all things naturally desire the preservation of themselves; but he had rather be strangled, than live in that miserable condition. Not that he had any thought of strangling himself; but he intimates, that his pain was so great, that if he were put to his choice, he would choose a sudden death, rather than to remain in so troublesome a life.
{strangling} He shows his bitterness of spirit, in preferring a violent ignominious death before his life. Strangling was one of those kinds of death used among the Jews, for the punishment of capital offenders, such as struck father or mother, or stole an Israelite, false prophets, and such as prophesied in the name of an idol, adulterers, such as committed folly with a priest's daughter, elders who contradicted the consistory. And when the Romans overcame the Jews, they brought in crucifying instead of it, which was their manner of putting to death malefactors.
{And death} To be strangled till I die: or rather, any other kind of death; so that he might be gone out of the world, and be eased of his pain.
{rather then my life} Heb. rather then my bones. Rather than to abide in my bones; for the bones uphold the body, which is the house of the soul. I had rather be dead than have such rotten bones full of sores and ulcers. He mentions his bones, because his sores and pains pierced to his very bones; and he had little else left in likelihood, his flesh being consumed, and skin cracked with sores, and therefore not worth the naming. For doubtless Satan, according to the extent of his commission, had afflicted his very bones. Job had rather die, than live such an anatomy. Or the bones are put for the life; because without bones a man cannot live; for the bones uphold the body: without them no member could do his office; but the whole body would fall to the ground. Or, by a figure, the greatness of his pains is set out by the wearing of his bones; as it is, Psal. 6. 2. & 51. 8. Lam. 1. 13. Prov. 14. 30. & 17. 22. Isa. 38. 13. It goes ill with a man, when his skin is broken with running sores, worse when his flesh consumes, worst of all, when his bones are wasted. Others read it, Death out of my bones. That I had some deadly disease breeding in my bones, that would kill me quickly. Or that death would take my soul out from within my bones, which now keep it in, as in a prison. Others read it, Death is desired, or chosen by my bones. Repeating the word choosing out of the former part of the verse; and attributing desire, or choice, to the bones by a metaphor, because they would desire it, if they had understanding as the soul has. So speech is attributed to the bones, Psal. 35. 10. because they had great cause to break out into the praise of God, if they could speak. But the first reading is most proper, as best expressing the depth of Job's misery. For Bone, see on Chap. 2. 5.
V. 16. {I loath it, I would not live alway: let me alone, for my days are vanity} Job further amplifies the greatness of his terrors, and pains, in that they make him not only weary of his life, but also to loathe it, as a thing abominable, that he could scarce think of with patience.
{I loath it} I loathe my life, ver. 15. This kind of life is very tedious and noisome to me. I utterly detest it; I care not what becomes of it; I despise it. So the word is used, Chap. 5. 17. & 9. 21. Psal. 53. 5. Amos 5. 21. Or, I loath them; that is, his bones mentioned, v. 15.
{I would not live alway} In this world; for he was willing, doubtless, to live forever in heaven. Heb. to eternity. I were forever miserable, if I should live ever in this condition. Or, alway, may be taken for a long time; as for ever is, Psal. 132. 14. He knew that no man could live always, and therefore the word had need be so qualified. Or, it may be read, I cannot live for ever. Therefore spare me while I do live; let me have a little rest before I die. Or, as good die now, as at another time, for die I must ere long, and then my sorrows will end. For Alway, see on Chap. 22. 15. on Old.
{let me alone} Heb. cease from me. Give over afflicting me, Psal. 39. 13. Do not handle a man full of sores so roughly. See chap. 10. 20. & 14. 6. This is called removing of God's stroke, Psal. 39. 10. Or, cease from preserving my miserable life. Do not prolong my wretched days. I am near death; let me go quietly to my grave.
{my days} The days of my life. Reckoned by days, not by months or years, to show the shortness of man's life. See on ver. 1. For Dayes, see on Chap. 14. 14.
{vanity} Most vain. Like to vanity itself. See on ver. 3.
V. 17. {What is man, that thou shouldst magnify him? and that thou shouldst set thine heart upon him?} It is a very unequal match for the great God to contend with a weak man as I am.
{what is?} Man is nothing, not worth the looking upon. The question makes it the more emphatical; as if Job had said, I have been seriously pondering what is in man, and I find nothing in him, to make him worthy of so great esteem. See the phrase, Psal. 8. 4. & 144. 3. Heb. 2. 6. 2 Sam. 7. 18.
{man} Miserable, sickly, sorrowful man. A fit name for so vile a creature. See ver. 1. How little, how mean is man, how unfit to grapple with God?
{that thou shouldst magnify him} Not to declare his greatness; as Luk. 1. 46. Psal. 34. 3. but to prize him greatly, Rom. 11. 13. Act. 5. 13. To account him as one worthy for you to look after, or to contest with yourself, Chap. 14. 3. Or, to esteem him able to bear any afflictions by his great strength. It seems that you account so of me, in that you lay so much trouble on me. This sense the verses following that speak of trials and afflictions, do require.
{thou shouldst set thine heart upon him} Value him so highly, 1 Sam. 4. 20. 2 Sam. 18. 3. by accounting him as one fit to contend with you. Or, That thou shouldst set thine heart against him. To destroy him; as Chap. 34. 14. So God's eyes are set upon or against men to slay them, ver. 8. of this chapter. What credit is it for the great God to overcome a weak man? See the like, 1 Sam. 24. 14. Man is so vile, that he is not worthy to be looked after, or punished by you. He can do you no harm, nor is no fit enemy for you to grapple withal. It is too much honor to him for you to contend with him. Thus Job uses all kind of arguments to persuade God to mitigate his sorrows. For Heart, see on Chap. 15. 12.
V. 18. {And that thou shouldst visit him every morning, and try him every moment?} Here he explains what he meant in the former verse, by God's magnifying man, and setting his heart upon him; namely, thinking him a fit object for him to afflict and subdue.
{thou shouldst visit him} Not in mercy, as Exod. 3. 16, 17. & 4. 31. Ruth 1. 6. God's people think God neglects them when they want, and visits them, when their wants are supplied. But this visitation, here spoken of, is in anger; as appears by the word of trying, joined to it. So the word is taken, Exod. 32. 34. & 20. 5. & 34. 7. Job 35. 15. Jer. 5. 9. & 48. 44. Hos. 9. 7. what man has strength to bear such great afflictions? The word פקד signifies. 1. To visit, Exod. 20. 5. 2. To miss, 1 Sam. 25. 15. 3. To want, Isa. 34. 16. 4. To number, Numb. 7. 44. 5. To charge, or command, 2 Chron. 36. 23. 6. To set over, or make overseer, Gen. 39. 4. Here it is taken in the first sense, for visiting.
{every morning} Heb. at mornings. There are two mornings in the original; one dark and duskish, from whence it has his name in Hebrew, שחר, a little before sun-rising. The other after it, called בקר, from inquiring. For after sun-rising men begin to look after their businesses, and the morning is the fittest time to study, when men's wits are freshest. By this phrase is intimated, first the certainty of these visitations. They are as sure to come, as the sun to rise, and daylight to follow after darkness. Secondly the speediness of them: they tarry not till noon, but as good husbands take the morning light to go about their affairs, and neglect not the first occasion; so God did call Job to account, and inquire into him, as soon as he did awake and behold the daylight, Psal. 46. 5. Jer. 35. 14. See the phrase, Psal. 73. 14. Lam. 3. 23.
{and try him} With afflictions, to see how he can bear them, Psal. 73. 14. So God uses to try the sons of men, Jer. 9. 7. Zech. 13. 8, 9. Job 23. 10. and afflictions are called trials, especially to God's people, because they are not sent to destroy them, but to prove them, Chap. 9. 23. Ezek. 21. 13. Jam. 1. 12. 1 Pet. 1. 6, 7. Job aims at his own particular trials, although he speak of men in general. Thus you have dealt with me. As the Psalmist speaks more expressly, Psal. 73. 14. And so Job explains himself, ver. 19.
{every moment?} You do not only frequently, but continually afflict me. You begin in the morning to scourge me for my sins, and hold on all the day long. This is more than to do it certainly and early, which was signified by every morning. It is the same with all the day long, Psal. 44. 22. and 73. 14.
V. 19. {How long wilt thou not depart from me? nor let me alone, till I swallow down my spittle?} What he spoke of man in general, now he applies to himself in particular. Why do you lay so much load on a creature so weak as I?
{How long} You have given me no intermission of pain a long time. When will you do it?
{wilt thou not depart from me?} Look away from me, as the word is translated, Isa. 22. 4. and then take your afflicting hand off from me. How long will it be ere you give me a little interim of rest? My pain is perpetual. He speaks to God, as a man would to an enemy, to desire him to be gone, never thinking himself free from blows or hurt, while he is present. So the Gadarenes desired to be rid of Christ, Mark 5. 1, 17. He does not wish to be without God's comfortable presence, but without his afflicting presence, Psal. 39. 10. Job 14. 16. So it follows; Let me alone. The Heb. word שעה signifies. 1. To look on one, or respect him, Gen. 4. 4. 2. To look to one so as to trust in him, Isa. 17. 7, 8. 3. To look off one, or turn away from him, Job 14. 6. So here.
{nor let me alone} Not cease from supporting me, but from striking me. The word signifies to unloose a thing tied, and give it more liberty, Chap. 12. 21. Deut. 9. 14. Judg. 11. 37. How long will it be ere you loose the bands of mine affliction? Psal. 4. 1. & 116. 16. & 146. 7. See ver. 16. of this chapter.
{till I swallow down my spittle} Some take it to be a proverbial and hyperbolical speech intimating, that God gave him not so much time of ease, as a man may swallow his spittle in, which may be done in less than a minute. God gave him not a breathing time, Chap. 3. 24. & 9. 18. Others take it to have respect to Job's pain, whose sorrows grew upon him so fast, that they had like to choke him, and God gave him not power to spit out the corrupt matter that ran down his throat, nor time to swallow it. It certainly argues Job's continued sorrows without the least intermission.
V. 20. {I have sinned, what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?} Be it so, that these judgments come on me for my sins, is there no means left to pacify you? Do you observe my ways so strictly, that you pick me out from all the rest that have sinned against you, to set me before you, as a mark to shoot all your arrows in, and to afflict with so many losses, sores, and sorrows?
{I have sinned} Or, Have I sinned? as the Dutch translation reads it. Be it so that I have committed some notorious sin, (which yet I do not grant) what would you have me to do? Is there no way to escape your wrath, without suffering so heavy troubles? This seems to be the scope of Job's words, If I be a notorious sinner, as my companions accuse me. He does not grant himself to be so, for he stands to maintain his innocency. The word is erring, or missing the mark, Judg. 20:16. We should all aim at an holy life, and make that our scope; but when we sin, we go beside the mark.
{what shall I do unto thee} If I have sinned against you, what would you have me to do to you to appease your wrath? Have I so much hurt you, that you should be so sharp upon me? Or, what can I do unto thee? as Psal. 11:3. what can the righteous do? If I have sinned, can I do you any harm, or work you any sorrow? Chap. 35:6,7,8. Why do you work me so much trouble then?
{O thou preserver of men} You who use to keep men from hurt, and do preserve others, why do you lay so great a burden upon me? God preserves beasts; Psal. 36:6. but especially man, 1 Cor. 9:9,10. Thus the word is used for keeping out of dangers, Deut. 32:10. Psal. 31:23. Or, O thou keeper of men. Who keeps me in afflictions, as in a prison, that I cannot escape, Lam. 3:5,6,7. I am kept in as a prisoner to judgment. See ver. 12. Or, O thou observer of men. You that have showed, by continual plaguing me, that you in your anger observe all men's miscarriages to take advantages against them, to bring plagues on them. As a watchman watches on a tower to see if the enemy be coming, Nah. 2:1. 2 King. 17:9. & 18:8. Job 27:18. Prov. 24:12. or as keepers watch a field, and besiegers a city, to restrain going in or out, Jer. 4:16. Thus God observed Job's sins, chap. 13:17. & 14:16. & 31:4.
{as a mark against thee} Heb. to thee. But this particle is translated against, Chap. 8:4. Psal. 51:4. You have set me right opposite against you, as a man sets a mark against him to shoot all his arrows at. Must my bosom receive all your arrows? Chap. 6:4. & 16:12. Psal. 21:12. & 38:2. 1 Sam. 3:12. You touch not others, but pick me out; as if I were the greatest sinner in the world. Suppose I have sinned, yet not so, as to deserve so great evils. Or, as one that thou meetest withall. As an enemy, whom you meeting in your anger are ready to devour, as a lion his prey, Chap. 13:24. & 19:11. Therefore the verb from which this word is derived in the original, is translated falling on one to destroy him, Judg. 8:21. Amos 5:19.
{so that} Heb. and. But it is well translated, so that, because God's arrows shot unto him made him burdensome to himself, Psal. 38:3,4. See the like, ver. 15.
{I am a burden} I am weary of my life, as of an heavy burden.
{to myself} Heb. upon my self, that lies heavy upon my shoulders, makes me troublesome to myself, and quite tires my spirits. Others read it, to thee. You would gladly be rid of me, as a man would of an heavy burden he is weary of, and can no longer bear, Amos 2:13. Isa. 1:24.
V. 21. {And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust: and thou shalt seek me in the morning, and I shall not be} Seeing my sins are no greater than other men's, why am I made a spectacle to others? why cannot my sins be passed by without such a load of troubles, that are likely to make an end of me?
{And} Or, Yea. As it is translated, Dan. 11:26. It rather becomes you a gracious God to pardon my sin, if it be so bad as they say, and to show that you have done it, by removing these plagues, than to continue them thus long, and to increase them daily.
{Why dost thou not} See the like expostulation, Chap. 3:11,12. and the phrase, Chap. 31:1. As if he should say; I am unequally dealt withal, who cannot be spared as well as others, that have sinned as much as I, and yet are as it were, pardoned, for they bear not the punishment of their sins so heavily as I do.
{pardon} Heb. lift up; or, take away. For pardon takes away the burden of our sins; and the knowledge thereof gives peace to our consciences, by lifting the burden off from them, that did oppress them before. Sometime the word signifies lifting up a burden or yoke to ease the oppressed; as vers. 13. Hos. 11:4. And it may be an allusion to the sacrifices and gifts that were lifted up, Ezr. 1:4. see the margin there. The sacrifices were lifted up upon the altar, Lev. 1:7,8. And thence the burnt sacrifice had his name עולה in the original, from ascending, Lev. 1:3. Sometimes it signifies taking away, Exod. 10:19. And therefore it is used for pardoning sin, which is a lifting up, and taking away the greatest burden in the world. So it is used, Psal. 85:2. Exod. 34:7. Psal. 32:1. Hos. 14:2. And the Greek word answerable to it is so used, Joh. 1:29. For Pardon see chap. 21:3. on Suffer.
{my transgression} Or, rebellion; as 2 King. 3:7. It is used in Scripture to set out great offences, as Isa. 57:4. It is a degree beyond sin, Job 34:37. If I had committed some great sin against you, as my friends say I have, yet it were fit, you should forgive me, that cannot see it, and serve you sincerely.
{and take away} Heb. make to pass away. Take away guilt and punishment, as 2 Sam. 12:13. Leave it untouched and unpunished: pass by it, as a thing you take no notice of, Amos 5:23. & 7:8. So the Greek word is used, Matth. 26:33.
{mine iniquity} The word properly signifies a thing bowed down, and crooked, Isa. 21:3. And metaphorically crooked and sinful actions, Dan. 9:5. And it is also used for the punishment of sin; as Gen. 4:13. Psal. 31:10. & 49:5. Gen. 19:15. And so it is used here; for Job in this distemper cast his eye more upon his punishment, than his sin. His meaning is, Why do you not take away this heavy punishment laid upon me for some notorious sin, as my friends conceive, and the world will judge?
{for now} If help come not quickly, it will come too late. These afflictions will soon make an end of me.
{shall I sleep} Or, lye down; for men lie down to sleep. I shall be dead. So the word is used, Chap. 3:13. Psal. 13:3. Joh. 11:11. Dan. 12:2. For Sleep see on Chap. 14:12. on Lieth down.
{in the dust} So the Hebrew particle ב is translated, Neh. 13:27. I shall lie in the grave the place of dust. Or, I shall sleep being brought to dust; as Gen. 3:19. Psal. 22:15. Isa. 26:19. See one verb included in another, in the Notes on Chap. 2:4. For dust see on Chap. 14:8. on Ground.
{thou shalt seek me} If you should seek me then, either to do me good, as you do employ the creatures next day, when the darkness of the night is over, or to afflict me more, it would be too late; therefore spare me now.
{in the morning} Though you should seek me diligently, as men follow their affairs in the morning. So this word is used, and translated diligently, Prov. 7:15. Or, Though you should take the fittest opportunity, and likeliest to find me out, as the morning is fittest for most serious affairs. So the morning is used, Chap. 8:5. Psal. 5:3. & 63:1. Or, Though you should soon miss me, and quickly look for me; as men do for their friends next morning, who were laid on sleep overnight, yet all were to no purpose, I could not be found alive, ver. 18.
{and I shall not be} See ver. 8. and on Chap. 3:16. & Psal. 39:13.
CHAPTER 8
Vers. 1. {Then answered Bildad the Shuhite, and said} Job had as little rest now in his disputes, as Chap. 1. in the relations of his troubles. No sooner had he answered one friend, or rather enemy, but another sets upon him to vex him. It seems that Bildad was weary of hearing Job speak so much against God's proceedings, and therefore breaks him off before he had quite done speaking; as appears by his question in the next verse, How long, &c.
{Then} See on Chap. 4:1.
{answered} Bildad that he may defend God from all injustice, endeavors to defend Eliphaz his speech, and to confute Job's, and to show, that both he and his children were punished for their wickedness: and that sudden destruction will come upon all hypocrites, unless they repent, and then they may look for happiness, and all good things, as he confirms it, and proves by divers reasons. See more on Chap. 3:2. & 4:1. For Answered see on chap. 16:1.
{Bildad the Shuhite} See on chap. 2:11.
{and said} See on chap. 3:2. & 4:1. For Said see on chap. 16:1.
V. 2. {How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind?} He shows his great dislike of Job's speeches in the two former chapters, and seems to be very zealous for God, whom he conceives Job had much dishonored in his words.
{How long} An angry beginning expressed by a question, (as Chap. 7:19.) accusing Job of impudency, in continuing so long in such strange speeches. He admires Job could be so large in such discourses, and shows his indignation at it, as if he could no longer bear it. See the like; Psal. 4:2. Prov. 1:22. where, as here, the question intimates a pertinacious and obstinate persistance in a way or opinion, so that one will not be altered by any sound reason, that might convince him.
{wilt thou speak these things?} These words may have relation to all that Job had spoken in the sixth and seventh chapters. Or they may look more nearly to what he said in the conclusion of the former chapter, vers. 19,20,21. as being the sharpest speeches against God's proceedings with him. Whichsoever it be, it argues a great admiration in Bildad, that such high words against God should come out of Job's mouth. Or, it may show forth, what a low account he makes of Job's words; as if he had said; How long will you trouble us with such sorry stuff, as this?
{the words of thy mouth} You are not content to nourish evil thoughts of God in your heart, but you are so bold, as to bring them forth to corrupt others, and to make them think ill of God. For Mouth see on chap. 15:5.
{like} This note of similitude is added, as often elsewhere in Scripture. See on Chap. 7:6. and it is often understood, where it is neither in the original, nor in the translation, as Chap. 6:12. & 7:7.
{a strong wind} He reproves the vehemency of Job's oration, which coming out of a strong passion of mind was so pathetical, and of so high a strain, as if he would have blown down God, and all his proceedings at a breath: such a blustering noise did his words make, as if they were like a vehement wind, that bears down all before it; which he might the more wonder at in Job, that such great words should come out of so weak and worn a carcass. So false teachers with swelling words blow down whole houses, Tit. 1:11. and ignorant persons are carried away with every wind of doctrine, Eph. 4:14. Such stout words the wicked Jews spake against God, Mal. 3:13. Or it may be understood of the length of Job's speech, which was like a long lasting blustering wind, and so it answers fitly to the beginning of the verse. How long wilt thou speak? Your speech is so fluent in this argument; and you are so full of words, that you will not give any man leave to confute you. For it seems Bildad was fain to interrupt him, or else he could not have been heard. See on ver. 1. The word will bear either of these senses, for it imports both magnitude and multitude, big words, or many words. See Chap. 35:16. and 15:10. For Wind see on chap. 15:2. on Vain.
V. 3. {Doth God pervert judgment? or doth the Almighty pervert justice?} In this verse is laid down the ground of Bildad's following discourse, which afterwards he applies to Job in particular. He labors to prove, that God deals uprightly in giving good things to good men, and punishing evil men; and concludes from this general course of God's dealings, that Job was justly afflicted. Your words run, as if you, O Job, did accuse God of doing you wrong, in laying these plagues upon you. Your speeches look that way, as if you did indeed think so, though you dare not say so in plain terms. But though God be אל strong and שדי almighty, yet will he not do any man wrong.
{Doth} The question intimates a great admiration in Bildad, that Job should have such a strange conceit of God, and a vehement negation of the thing. Certainly God will not wrong any man. You must take this for a grounded truth, although your afflictions may blind you, and make you to think otherwise. If it were another man's case you would confess it. Or, can you give any instance, that ever God did any man wrong? If not, (as I know you cannot) why do you then think so hardly of him? Or, Should God, &c. Is it a thing becoming God to wrong any man? Is it not sinful to have such a suspicion of so holy a God? Should he not then cease to be God, if he should not keep the rule of justice and equity? See Gen. 18:25. Deut. 32:4. 2 Chr. 19:7. Rom. 3:5,6. Dan. 9:14.
{God} This name is taken from strength in the original, and is fitly applied to God, in whom and from whom is all strength. And especially in matters of justice, which men for want of strength, cannot administer at sometimes; as David could not on Joab and Abishai, 2 Sam. 3:39. But God cannot be hindered from doing justice on the greatest, because he is strong, yea Almighty; as follows in this verse.
{pervert} Heb. make crooked. So the word signifies, Eccles. 1:15. It is impossible that God should not proceed according to the straight rule of justice. Or, overthrow. So the word is translated, Chap. 19:6. Lam. 3:36. When judgment is overthrown, a man is wronged in his cause, which God will not do, to whom men appeal, when they are so wronged by others, Lam. 3:59.
{judgment} The word is sometime put for doing men right, as Isa. 5:7. and sometime for the law, the rule of judging, Psal. 19:9. and otherwhile for moderation, as Jer. 10:24. But when it is joined with justice, (as here) it imports care in finding out the equity of the cause. God does as surely take notice of the business before he pass sentence, as judges do by hearing, or witnesses by seeing, Exod. 3:7. Gen. 18:21. God is so careful to proceed warily in judging the cause, that he will never wrong any any man. For Judgment see on chap. 22:4.
{the Almighty} See on Chap. 5:17.
{pervert} See before in this verse.
{justice} Judgment and justice go often together in Scripture. See 2 Sam. 8:15. 1 King. 10:9. Psal. 119:121. As judgment is distinguished from justice; judgment is used in finding out the right; justice, in passing sentence according to it. God will search out the equity of the cause, and proceed accordingly. He has no need to receive ought of men to corrupt him, who is all-sufficient. It were sin to think he would do so.
V. 4. {If thy children have sinned against him, and he have cast them away for their transgression} God does not pervert judgment, for your children were overthrown for their sin: else they had escaped. And he would prosper you, if you were righteous, vers. 5,6.
{If} Or, Although; as Chap. 27:16. Though your children perished for their transgression, yet God has been more merciful to you, in giving you time to humble yourself: which if you do, you shall escape and prosper. It is not a supposition, but a true story, Chap. 1:19. And therefore it should the rather be read, Although. For it was done, and for their sin done, as Bildad thought.
{thy children} Heb. thy sons: Yet the daughters are comprehended, who perished with them, Chap. 1:18,19. For Children see on chap. 14:21. on Sons.
{have sinned} See on chap. 7:20.
{against him} Heb. to him. See on chap. 7:20. or, unto him. As this particle is used, Nehem. 2:7. Though men saw not how they carried themselves in their feasts, nor were not hurt by it, yet God saw it, and was offended for some great evil in their meetings, else Bildad conceives he would not have destroyed them with so heavy a judgment.
{and he have cast them away for their transgression} So this particle ב is translated, for, Est. 4:7. Psal. 150:2. Isa. 57:17. Gen. 18:28. & 29:25. & 31:42. In Hebrew it is, for the hand of their transgression. That is, for their iniquities; as ביד is used, Isa. 64:7. and it may further intimate their actual wickedness. That they were not only evil in heart, but also in life. Hands do often, in Scripture phrase, intend men's actions: as Psal. 58:2. Isa. 1:12,15. Job 11:14. Bildad's meaning is, that God had destroyed Job's children, as a man breaks an earthen vessel, and dashes it to pieces, by casting it violently to the ground; and that God did this for their extraordinary sinful courses known to God, though hidden from the world. He thought that God did all this out of wrath against Job's children only, never imagining that Satan had any hand in it, by God's permission to try Job. Sometimes the particle ב signifies the instrument, and is translated By. And By the hand, is by the means; as Psal. 77:20. And then the sense were, that Job's sons should be destroyed by some wicked plot of their own, as Haman was. But that cannot be, because they were destroyed by a storm of wind: and that Bildad knew well: and therefore that is not his meaning. It may be read, And he have sent them forth into the hand of their transgression. And then sending forth, is putting them out of his protection, as Adam was sent forth out of paradise, Gen. 3:23. and delivering them over to be punished for their sins. So one verb or action is included in another, Psal. 89:39. Thou hast profane his crown to the ground, that is, by casting it to the ground, as it is in the translation. So Isa. 38:14. Looking, added; and verse 17. delivered, added, as included in the former words, and so the sense is made plain. So it would be here, if it were read, And he have sent them forth, delivering them into the hands of their transgressions. See more on Chap. 7:21. Into the hand; for, into the power. See Neh. 9:27. Joel 3:8. And hand for power, Gen. 16:6. & 39:6. Job 1:12. & 2:6. Of their transgression: or, Of their rebellion. It properly signifies a servant's receding from the will of his master, out of pride, 2 King. 3:7. & 8:20. Some understand this latter part of the verse, of God's giving them over to their own hearts' lusts, that they might go on in sin with greediness, as Psal. 81:12. But that cannot be Bildad's meaning here, for he points at the violent death of Job's sons, which cut them off from going on in their sinful courses. Rather sin is here compared to an executioner, and God to a judge, who gives men over to suffer condign punishment for their sin: and that is called, Sending them forth into the hand of their sins, as if their sins did execute that sentence on them, which they deserved by their sins, Psal. 140:11. Prov. 5:22. For Cast away see on Chap. 14:20. on Sendest. For Hand see on Chap. 15:23.
V. 5. {If thou wouldest seek unto God betimes, and make thy supplication to the Almighty} God has indeed punished your children for their sins, and delivered them over to the last and lasting judgment, without hope of mercy, because of those enormous wickednesses they have have committed against him. It seems you have not committed so great transgressions against God, and therefore he has spared you hitherto, that the sight of our wholesome counsel, might bring you to seek unto God for mercy; and then he that destroyed your sons, will not only spare you, but restore you to your former prosperity.
{If thou wouldest seek betimes} The Hebrew word signifies seeking early in the morning, making it his chiefest, and most serious work; as men that have business of weight, neglect no time, but go about it in the morning, as soon as they are up. For the phrase, see on Chap. 7:18,21. For the matter, see Chap. 5:8. & 11:13. Acts 17:27.
{unto God} See on vers. 3.
{and make thy supplication} The Hebrew word signifies praying for mercy out of free grace alone. He counsels Job not to stand upon terms of his own innocency with God, much less to plead any merit; but to throw himself at God's feet, and to sue to him for mercy, for the pardon of his sins, and taking away his heavy judgments, deservedly inflicted upon him. So the word is used, Deut. 2:23. It is the language of the poor, that have no merit to plead, but sue for relief out of mere favor, Prov. 18:23.
{to the Almighty} See on vers. 3. & Chap. 5:17.
V. 6. {If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous} If having obtained pardon for your sins past, by humble and earnest prayer to God, you would amend for the time to come, God would deal better with you.
{If thou wert} Or, If thou wouldest be. If you would join reformation to your supplication, and did resolve, and would endeavor to alter your course for time to come, God would surely bless you. So the phrase would suit well with what went before in the fifth verse; if thou wouldest seek unto God, and with that which follows after, He would awake for thee.
{pure} Clean. Shining like gold purified from the dross, Lam. 4:7. Levit. 24:2. Matth. 5:16. Free from filth and spots of great sins, either open or secret, and unrepented of; Chap. 9:30. & 15:15. Psal. 73:13. Therefore sin is called filthiness, 2 Cor. 7:1. Eph. 5:4. Jam. 1:21. 1 Pet. 3:21. Rev. 17:4. It is also compared to spots, Eph. 5:27. 2 Pet. 2:13. Jud. vers. 12.
{upright} Or, right. Not crooked. Did walk according to the straight rule of God's word, and not according to your own crooked affections. See on Chap. 1:1. Purity here may signify sincerity of heart, and uprightness, integrity of life.
{surely} So this particle כי signifies, Numb. 22:33. Ruth 1:10. without any doubt it is so. God would certainly show you mercy, if you did repent and reform. There is no question to be made of it. The words might be more fully expressed, thus; It is certain that he would awake for you.
{now} Presently, speedily, as soon as you repent, Jer. 31:18,19,20. Luke 15:20.
{he would awake} Though now he seem to be asleep unto you, and not to regard your prayer, yet if you did add reformation to it, he would quickly hear you, and grant you the good you pray for. God never sleeps Psal. 121:4. But when he lets his people lie in troubles, and seems not to regard them, he is compared to a man asleep: and then his people do, as it were, awake him with their prayers, as Christ was awaked in the ship, Matth. 8:25. Psal. 7:6. & 44:23.
{for thee} To help you, deliver you, and do you good. Not awake against you to do you hurt as he has formerly done, and then you might justly fear, he might do still for your sins, Dan. 9:24.
{and make} He would not awake for nothing, but for your good, not only to free you from your trouble, but also to make you prosper, Chap. 5:24.
{the habitation} Some take it for the soul, in which righteousness dwells. Others, for the body, wherein the righteous soul dwells. But it is to be understood plainly of the place where he dwelt, with the persons and goods belonging to him, and business there to be done; all which God would prosper. For Habitation see on Chap. 5:3.
{of thy righteousness} That is, your righteous habitation: as O God of my righteousnesse, Psal. 4:1. that is, O my righteous God. Your habitation, which you shall have righteously gotten, and not by rapine and extortion, as you did your former: (for so Bildad thought:) or, the habitation wherein you shall exercise duties of righteousness to God and man for time to come, for it is not here opposed to holiness, but contains holiness under it. So the word is used, Prov. 8:8,18,20. & 16:31. Eccl. 7:15.
{Prosperous} The original word in the first signification of it, is, peaceable. Now because prosperity follows peace, as ruin follows war; therefore the word, at the second hand, signifies prosperous. He will make it a comfortable habitation, and all that you have in it, or about it, to prosper, Psal. 1:3. Your family shall live peaceably among themselves; and you shall have abundance, and not be robbed by others, as formerly. Your habitation has been filled with goods gotten by oppression, and subject to spoil. If you repent, it shall be so no more; but be filled with store of goods righteously gotten. Lastly, because in peace, buildings and trades are brought to perfection, that are ruined by war; the word signifies perfect, or complete. And then the sense may be, Your habitation is now ruinous, your children, cattle and goods lost, but upon your returning to God, he will not only begin to build it again, but make it as complete as ever it was. He will finish it, so that nothing shall be wanting to it.
V. 7. {Though thy beginning was small, yet thy latter end should greatly increase} God will not only awake for you, and make your state prosperous, as he did before; but he will also increase it very much; as afterwards he did. See Chap. 42.
{though} Heb. and. But it is often put for though; as Psal. 78:23. Prov. 28:6.
{thy beginning} Not the beginning of his life, but of his riches: the first part or head of your estate. The Hebrew word ראשית signifies 1. A beginning in time. Gen. 10:10. 2. First in dignity. 1 Sam. 15:21. Here it is taken in the first sense, for first in time.
{was} In former times; or, were; or, should be. Now after your repentance.
{small} In quantity or quality, riches or honor; for greatness and smallness are applied to both in Scripture, Psal. 119:141. Jer. 30:19. & 49:15. & 42:18.
{yet} So ו is translated, Psal. 119:109,110. The smallness of your beginning shall be no hindrance to your increase in riches and greatness. But you shall grow apace, when once you begin to thrive again.
{thy latter end} Not of your days, but of your wealth. You shall grow to a great height of riches and honor before you die. The word אחרית signifies, 1. An end in time. Deut. 4:30. 2. The reward which is given, when the work is ended, Prov. 24:14. 3. Posterity which come after, and succeed their parents, Psal. 109:13. 4. The lowest, or last in honor, most contemptible. Jer. 50:12. Here it is put in the first sense.
{should greatly increase} Some take it for a comparison between his past and future prosperity; as if Bildad should have said; Your former riches seemed to be great, but they were nothing in comparison of those that are to come, if you truly return to God. But it is more likely to be a description of the greatness of his future prosperity, notwithstanding the smallness of his hopes: as if Bildad had said; You have nothing left now; all is gone; yet if you be reconciled to God, he will enrich you to admiration. So it came to pass, Chap. 42. Each of his friends gave him a small pittance to begin withal, and God increased it to the double of his former possessions.
V. 8. {For enquire I pray thee of the former age, and prepare thyself to the search of their fathers} I do not desire that you should ground your belief on my words; but enquire of the wisest and best men in former ages, whom you have no reason to distrust, although you may slight me. They will by many and daily examples prove, both what I said before, that God will make good men to prosper after their afflictions: and what I shall say after, that he will destroy the wicked, though they flourish for a time.
{For} This particle ushers in a reason of that which went before from the experience of former times.
{enquire} Heb. ask; Seek to be resolved out of the writings of predecessors, or the instructions and informations they have left to their posterity by word of mouth. The Hebrew word שאל signifies 1. To ask, or enquire. Gen. 38:21. 2. To borrow. Exod. 12:35. Here it is used in the first sense.
{I pray thee} He deals gently with him, as Eliphaz did Chap. 4:7. whom Bildad imitates in matter, and manner, in arguments and expressions.
{of} Ask them how things went then. So ל is used, Gen. 43:27. or concerning: Enquire how matters were carried then. So it is taken, Psal. 64:5. & 91:11.
{the former} Some take it for the first age of the world: as the word is translated, Exod. 12:2. But that cannot be the sense here, because their fathers are mentioned, which agrees not with the first age of the world. It must therefore be understood of the age immediately before them, whose sayings and doings were yet fresh in the memory of their children yet alive. So the word signifies, Deut. 4:32. & 10:14.
{age} An age signifies a multitude of men, that lived long either at one time: and is translated sometimes a generation; as Psal. 12:7. & 109:13. & 145:13. Numb. 32:13. Learn from the men that lived then, whether I say true or no. Sometimes it signifies the time in which men live together; as Gen. 6:9. & 9:12. Search the chronicles of those times, and they will confirm what I say.
{prepare thyself} Or, Fit thy self. Go not rashly about it, but lay a good foundation of your search, and fix your heart on it; Psal. 108:1.
{to the search} To search out what they believed in this point Chap. 11:7. or to conceive that which they have found out by diligent search.
{of their fathers} The fathers of the immediate forepassing times; and so upwards to the beginning of the world. But these only named, because men's informations and memories will reach better to two generations, in regard of the long life of some particular persons in each, than further backward: Go backward from one generation to another, and you shall find it to have been so always, by that which was done in their fathers' time, and in every age observed by them. Now the fathers who lived before, had more means to get knowledge of the truth, in regard of the length of their lives, whereby they were filled with experience; and also because God himself sometimes spake unto them, and those truths they received from their parents were kept purer, because they were nearer to the fountains, and therefore they appealed often to them before the Scriptures were written, as our laws refer to ruled cases long since determined, Deut. 4:32. & 32:7. Job 4:7. & 5:1. & 32:7. But now the word is the rule, and not revelations nor traditions, Isa. 8:20. Rev. 22:18,19. For Father see on chap. 15:24.
V. 9. {For we are but of yesterday, and know nothing, because our days upon earth are a shadow} In this verse Bildad answers a secret objection, which Job might have made to this purpose; What need you send us back to our predecessors to school? Why cannot you teach us yourself? He answers, we know not what was done formerly, we have had but a short time of observation; and therefore we refer you to those that lived long since, and longer, and so might know more than we.
{we} We who live now in this age: or I and my fellows, who reason with you. See on Chap. 4:2.
{of yesterday} Sometimes the word תמול in Scripture, is put for the day immediately before; as Exod. 5:14. Josh. 4:3. Sometimes it signifies all time past; as Heb. 13:8. In this place it signifies time newly past. We are but of late time. And therefore it is well translated, But of yesterday, to point out the sense more fully. We were born lately, and have lived but a while in the world, and therefore cannot know much, nor are not to be compared with our fathers, who were born before us, and lived longer than we, Gen. 47:9. Thus yesterday is put for time lately past, 2 King. 9:26. 2 Sam. 15:20. and so the same word is translated of late, Mic. 2:8. or, we are as ignorant, in comparison of those wise men that lived in former times, as children, that were born yesterday, that know nothing.
{and} Or, therefore. Being so lately born, we have not time to get knowledge by study or experience. So this particle ו is translated, Ezek. 23:31. Job 11:6.
{know nothing} Heb. know not. Not that they were beasts, or silly idiots, that had no understanding of the truth; but little, in comparison of what their predecessors knew. So much, in Scripture phrase is sometimes signified by a negation; as Hos. 6:6. I desire mercy and not sacrifice; that is, I delight more in mercy, than sacrifice.
{because} Another reason of the shortness of their knowledge taken from the shortness of their days. As they lived not in former days to know, what was done then; so they had lived but a while, nor could not live long to get any great store of knowledge now.
{our days} The days of our life: See on Chap. 7:vers. 1,6. For Dayes see on Chap. 14:14.
{upon earth} While we live here in this world. See on Chap. 7:1. For Earth see on Chap. 9:24.
{are a shadow} They are like to a shadow. The note of likeness is often omitted in Scripture to make the speech the more emphatical; as ver. 6. See on Chap. 7:7,9. It may be understood of their days past, which were soon gone; or of the whole course of their life, which was very short; not like a day that consists of many hours, but like a shadow that lasts but a small part of a day, and is gone as soon as the sun hides his head under a cloud, 1 Chr. 29:15. Job 7:6. Psal. 144:4. & 102:11. & 39:5,6.
V. 10. {Shall not they teach thee, and tell thee, and utter words out of their heart?} You shall not enquire in vain, nor lose your labor, you shall learn much from them. They will teach you the same things you hear of me.
{shall not} Certainly they shall inform you in what you could not inform yourself. This is the force of the question, Gen. 13:9. See on vers. 3.
{they} The forefathers spoken of, vers. 8. to which coherence he now returns, having digressed in the ninth verse, in a parenthesis.
{teach thee} Distill their precepts into you gently; as the rain falls upon the earth to make it fruitful; for so the word signifies in its primary use; Prov. 11:25. Hos. 10:12. Deut. 32:2. They shall acquaint you with God's wisdom, and justice, in his proceedings, by those instructions they have left with their posterity; for they themselves were dead. For Teach see on Chap. 6:24.
{and tell thee} Or, and say to thee; to wit, the words in the verses following. They shall not hold their peace, and engross their knowledge to themselves. For Tell see on Chap. 16:1. on Said.
{and utter words} Heb. and make words to come forth. To flow as from a fountain, or come out of the heart, as rain out of the clouds.
{out of their heart} A wise man's heart is his treasury, wherein he lays up abundance of knowledge to bring forth upon all occasions, Mat. 12:35. & 13:52. and old men have most time to lay up this treasure: they will not speak rashly, or at random, as you have done, but what they have well weighed in their hearts, before it comes out of their mouths. They will speak judiciously and solidly to you: they will teach you really and sincerely, what they think themselves. For Heart see on Chap. 15:12.
V. 11. {Can the rush grow up without mire? can the flag grow without water?} Now he sets down what the fathers had observed, and would impart unto them; and that by similitudes taken from natural things, showing thereby that the same God is the author both of nature and grace, when the mysteries of the latter are expounded by the works of the former. And as David and Solomon were excellent in this way of teaching; so likewise were Job and his friends. By three elegant similitudes, one taken from a rush, another from a spider's web, and a third from a tree, he sets out the flitting prosperity of ungodly men: and strikes at Job and his children for want of solid piety, and closely intimates, that therefore God's judgments came upon them.
{can} Certainly it cannot. See on vers. 3. and 10.
{the rush} It is as ordinary for God to destroy great men, that have no piety in them; as for a rush to wither, when the mire in which it grows, is dried up. The word is translated, a bulrush, Exod. 2:3. Isa. 18:2. It has the name from drinking, because rushes and flags cannot subsist without moisture. It seems to be some bigger and stronger matter, than our rushes; because vessels to keep children out of the water, and for passengers to go by sea, were made of it; as appears in the places quoted.
{grow up} The growing here is meant in height. Lift up its head stately. For the word is often used for pride in Scripture, Prov. 15:25. Isa. 16:6. A rush cannot pride itself without moisture; nor a wicked man lift up himself long above others, for want of God's favor to uphold him.
{without mire} The word is translated fens, Chap. 40:21. Miry places, Ezek. 47:11. wet and soft grounds produce and nourish rushes.
{the flag} Some take it for a lesser reed. Others, for a meadow; as Gen. 41:2. meaning the grass that is on the meadow, on which cattle feed. The word has its original from אח, a brother; because flags, and so also grass in a meadow, grow together as in a brotherhood.
{grow} Multiply, as flags and grass do. So much the word imports, vers. 7. Psal. 73:12. or grow in height and bigness; as Isa. 17:11.
{without water} It cannot grow, nor thrive in dry places. No more can ungodly men prosper long, though they may flourish for a time. For Water see on Chap. 14:9.
V. 12. {Whilst it is yet in his greenness, and not cut down, it withereth before any other herb} He goes on with the similitude, to show that as rushes when they are greenest, and spared by men, and permitted to grow; yet wither often for want of moisture: so the prosperity of wicked men, when it seems most flourishing, if it be not ruined by others, yet for want of God's blessing, it moulders away of itself? which has been often seen in our days, in great estates unjustly gotten; and consumed, no man knows how, Hag. 1:6. This verse may be joined to the former, and be read thus; Is the Rush grow up without mire, or the flag without water, while it is yet in his greenness, though it be not cut down; yet it will wither before any other herb. So ו is put for if, Chap. 4:2. And then the sense is, Suppose a reed or flag should grow green, where no moisture is, yet it is so far from continuing, that if no violence be offered to it, yet it will decay of itself; and so will wicked men's wealth, though God suffer them to thrive for a time.
{whilst it is yet in his greenness} That is, while it flourishes most, before the beauty of it be gone. Hence the month Abib, or March, had his name in the Hebrew, because in those Eastern countries, corn did then begin to appear green.
{and not cut down} It is translated, cutting up, Chap. 30:4. cropping off, Ezek. 17:4,22. plucking, Deut. 23:25. The Jewish writers conceive it to be a gathering with the hand; not a cutting down with any iron instrument. However, it imports, that it was not cropped by any violence, but decayed of itself.
{it withereth} It is dried up for want of water, which is the drink thereof, Psal. 129:6. Jer. 17:6.
{before} The Hebrew word usually signifies, Before in place, that is, in sight. And so it may be here; it decays while other herbs, growing about it, do as it were stand looking upon it, admiring at the sudden decay of it. So actions of life are attributed to lifeless creatures. See on Chap. 1:19. yet it is commonly understood, here, of withering before other herbs in time: Lev. 18:27. the word is so used.
{any} See on Chap. 1:11.
{other} This word is not in the original; but is added to make the sense the plainer.
{herb} It properly signifies such things as spring out of the earth of themselves for food for the beasts, 1 King. 18:5. though it may hold up the head higher, and flourish more, yet it sooner decays than any other green thing growing out of the earth in a drought.
V. 13. {So are the paths of all that forget God; and the hypocrite's hope shall perish} He now applies the former similitude: As it is with the forementioned rush, just so it is with wicked men: though for a time they prosper, and seem to be upheld by God's favor, as the rush by moisture; yet not having it, they fall of themselves, before any violent death seize on them.
{so are the paths} A metaphor from travelers, to set out the beginning, progress, and end of ungodly men. He means it not of their actions, as the word is used, Psal. 1:6. & 119:1. but of their life, riches, power, state, flourishing condition, sudden death, and dissolution, ver. 19. Though they grow from a low estate to an high one, and flourish for a time; yet their estate suddenly changes, and they are destroyed before others.
{of all} No difference: God is alike in his proceedings, and is no accepter of persons, Deut. 10:16,17,18.
{that forget God} That forget him in their thoughts, and think seldom of him, Psal. 10:4. or show, that they remember him not, by disobeying him in their actions, and in the course of their lives, Psal. 10:4,5. & 14:1. & 36:1,2. Deut. 8:11. Psal. 50:22. Or, that esteem lightly of God; for such things as we esteem lightly of, we quickly forget, Jer. 2:32. & 30:14. Or, such as depart from God; for we soon forget our friends that are gone. Out of sight, and out of mind. Eph. 2:12. Heb. 12:5. Forgetfulness of God is a mark of a wicked man in Scripture, Psal. 9:17. Such, if they thrive, trust not in God, but in their own wit, power, and riches, Deut. 8:14,19. For the name of God, see on vers. 3.
{and} Or, for. Here is a reason of the likeness of the wicked man's hope to the rush or flag, because it suddenly decays, as they do. So this particle is translated, Chap. 21:14. & 28:18.
{the hypocrites} Such as are covered with fair shows, though they be foul within; as Chap. 13:16. Isa. 21:7. & 10:6. And then he secretly accuses Job and his children of hypocrisy, that they were like painted sepulchers, fair without, but very foul within, Mat. 23:27. For they knew that Job was not a gross wicked man. So Zophar presses Job with hypocrisy, Chap. 20:5. as if he had been one that was wicked before God in heart, but counterfeited piety before men to deceive them.
{hope} He shall give over hoping, when he sees, he cannot get what he hoped for; to wit, stability and firmness in his prosperous condition, which seemed to himself, and others, likely to abide. Or, he shall not have the thing he hoped for. See on Chap. 4:6. התקוה signifies. 1. Line. Josh. 2:18. 2. Hope. Zech. 9:12. So here.
{shall perish} When a man cannot attain what he hopes for, his hope is said to perish, though he may expect still, but to no purpose, vers. 14. & 14:19. So shall wicked men's hope vanish, Chap. 11:20. & 18:14. Prov. 10:28.
V. 14. {Whose hope shall be cut off, and whose trust shall be a spider's web} He goes on to give a reason, why the hope of the wicked shall perish, because God will frustrate it, and sets it out by another similitude, taken from that which all men know to be brittle, a spider's web.
{whose} He spake of them in the plural number before; now in the singular: intimating, that the hope of every hypocrite flourishing shall be cut off. None shall escape, or fare better than other. Others read it, For his hope, &c. So the word is used, Jer. 32:3. And then he proves the former assertion by a new argument, and does not barely proceed in the relation.
{hope} So the word כסל signifies, Job 31:24. Prov. 3:26. and it answers well to the former verse: where see the sense of it, though the word differ in the original. Others read it Folly; as the same word is translated, Psal. 49:13. Eccl. 7:25. Not that they should cease to be foolish (for that were a blessing, not a curse) but that prosperity, which they in their folly thought would last ever, shall be cut off. The word is also translated Flanke. Chap. 15:27. But not so here.
{shall be cut off} So יקוט is rendered, Job 10:1. in the margin. And then it points at God's judgment upon Job, whose children and goods did not moulder away by little and little, but were suddenly taken from him by God's judgments. But the word is most commonly translated loathing, as Ezek. 6:9. & 20:43. And so this place may be read, Whose hope shall loath him; or, be loathsome to him. He shall be weary of looking for the thing he hopes for; or it shall go away from him, as from an abominable thing.
{and whose trust} Hope consists in expectation of some good. Trust in depending on some other for it. The hypocrite hoped that his prosperity would continue, and trusted in his riches and power for the continuance of it. But both these would fail him. He shall trust in vain. The thing he trusts in will deceive him, and then his expectation must needs perish.
{shall be a spider's web} Heb. a spiders house. For the spider builds it to dwell in, as men do houses. He does not say, it is as a spider's web, but leaves out the note of similitude, to set out the vanity and brittleness of it the more. See on Chap. 7:9. Though his state seems to be very strong and stable, yet it is very frail and weak, and easily broken. As spiders cannot defend themselves from wrong in their web, no more can wicked men prevent destruction by their wealth. See Isa. 59:5,6. Spiders' webs are swept down, so shall they be destroyed by God's judgments. For House, see on Chap. 15:28.
V. 15. {He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure} In this verse is laid down the application to the former similitude, taken from the spider's web. As it fails the spider's confidence, so shall the hypocrite's habitation fail him.
{He} Some understand it of the spider; but it is to be understood of the hypocrite himself.
{shall lean} He shall think to lie hid safely in his habitation, or possessions, and therein to be free from perils; but it will fail him, as a man that leans on a weak staff or reed, falls to the ground, Isa. 36:6. Ezek. 29:6,7. Bildad might think Job had put too much confidence in his possessions, which had been very great, and therefore the former losses came upon him.
{upon his house} The hypocrite has an house to lean on, as well as the spider. But the spider's leaning is with the body, the hypocrite's with the mind. Hereby is meant his trust, mentioned, ver. 14. And by his house, is meant his riches, and whatever he has in his house, as Esth. 8:7. for hypocrites trust not in bare walls, but in their treasure hid in their houses.
{but it shall not stand} Not abide: as the word is used, Psal. 119:90. It shall fall itself, and therefore shall not be able to uphold him. He shall lose his possessions he trusts in, and himself perish with them. The spider's web will fall with the weight of the spider's leaning on it, though there be no wind to blow it away. And hypocrites ruin their own houses by their sins, and particularly by relying on them.
{he shall hold it fast} Or, he shall lay fast hold on it. He shall not only lean on it, as a weary man leans against a wall, but also lay fast hold on it, as a man ready to be drowned, does on a bough of a tree to save his life, as if he would never let it go, but meant always to be upheld by it. A man may lean, and not lay hold on the thing he leans on; but by laying hold on it, he means, accounting to make it firm to him, and him to it: as returning it to uphold him, Job 2:9. & 27:5. The hypocrite thinks he has his prosperity fast, and shall be sure to continue in it.
{but it shall not endure} Heb. not rise, or not stand; to wit, in judgment, as Psal. 1:5. So Esth. 9:29,31,32. To confirm: Heb. to make to rise, or, stand. Laws are for continuance, and men keep their possessions by law. But the hypocrite has, in regard of God, no right to his, and so shall lose it. For Rise, see on Chap. 14:12.
V. 16. {He is green before the Sun, and his branch shooteth forth in his garden} Here the hypocrite is compared to a flourishing tree, which is stronger than a rush, or spider's web, yet cannot continue long. This verse sets out the height of the hypocrite's prosperity: the next points at his security: the 18. at his ruin, under the similitude of a tree, as appears in the 19. verse.
{he is green} Or, moist: full of juices, as Chap. 24:8. So the hypocrite seems strong.
{before the Sun} Before the sun rises. So the word is used for precedency in time, vers. 12. and Exod. 20:14. The hypocrite thrives extraordinarily, as a tree that grows without the help of the sun: or, Before the sun; that is, by the benefit of the sunbeams, and heat of it. So hypocrites thrive so fast, as if God's blessing did wonderfully attend upon them. Or in despite of the scorching beams of the sun; as being so full of juice, that the beams of the sun cannot dry it up. So hypocrites seem to thrive, as it were, against God's will, whom they daily blaspheme: and in sight of all the plots of their adversaries to ruin them, Psal. 37:35. Or, in the sight of the sun, that is, openly, so that all men take notice of their wonderful prosperity. So this phrase is used 2 Sam. 12:12. The word in the original, put here for the sun, is taken from a word that signifies to minister or serve, because the sun is a public servant to minister light and heat to all the world, Psal. 19:6.
{and his branch} This shows plainly, as also the place following, the garden, that there is a comparison taken from a tree, though it be not named expressly. יונקת comes from a word that signifies to suck, because the branches, new shot forth, are tender, like to sucking children: and also they suck moisture from the root, as children do milk from their mother's breasts. We call some kind of branches suckers. And by the hypocrite's branch is meant here, his offspring, honors, and riches, Chap. 14:7. & 15:32. Ezek. 17:22. Hos. 14:6.
{shooteth forth} Heb. goeth forth. But so, that it argues an increase and multiplication of riches, as boughs sprout plentifully out of a tree. For Shooteth forth, see on Chap. 15:20. on Go out. And on Chap. 20:25. on Cometh out.
{in} As Isa. 24:22. Or, over. To show his abundant prosperity, like trees, whose branches shoot forth beyond the fence of the orchard, and bear abundance of fruit.
{his garden} The place where trees use to grow. So does the hypocrite thrive in his habitation, which is his enclosed place, where he has fenced himself in, as in a garden, and thinks he cannot be hurt in it, or pulled out of it. So much is imported in the derivation of the word, from גנן, to protect, Cant. 4:12. Eccl. 2:5,6. He makes a very glorious show in his outward pomp, and lives as in a paradise, Gen. 2:8. Some think he begins to speak of the godly man here, and read the 18. verse; Shall any man destroy him out of his place, so that it will deny him, &c? No it cannot be: His prosperity will hold, when the hypocrite's decays. And so the issue of both is summed up in the 20. verse; from whence the antecedent to He, in this 16. verse, to wit, the perfect man, mentioned there, is taken.
V. 17. {His roots are wrapped about the heap, and he seeth the place of stones} He goes on to set out the prosperous estate of the hypocrite for a time, whose destruction is mentioned in the following verse.
{His roots} That whereby he thinks himself to be fastened, as a tree is by the roots. For he not only seems glorious to others, but thinks himself firm and safe also in his habitation.
{are wrapped} Fold themselves to and fro; or, are wreathed in with the heap.
{about} Compassing the heap round about on the outside. Or, in; as the word is used in ver. 16. & Dan. 11:20. Or, with: as Job 38:32. The branches are folded in with the heap, as thorns in a hedge, one within another, so as they can hardly be parted. This shows the seeming firmness of the hypocrite's prosperity.
{the heap} An heap of stones: as follows in this verse. So it signifies, Gen. 31:46,47. Some take it for a tree, growing by the wall of the house; and by folding the roots in with the foundation, weakening the house, and therefore pulled down by the master of the house, as verse 18. Others, for a tree that is not rooted in loose earth; where it soon may be blown down, but among stones and rocks incorporating itself into them; and yet grows in spite of stones, to signify the stability and growth of the hypocrite's prosperous condition for a season. Or, The Spring, or fountain; as Josh. 15:19. A space where springs arise, and spring out, and wind about the roots of the tree, or run between them, where no water is wanting. So also this word is translated, Cant. 4:12. For a spring has plenty of water in it, as an heap has stones. And so it sets out the thriving condition of the hypocrite. The word גל signifies. 1. An heap, Gen. 31:46. 2. A fountain, Cant. 4:12. 3. A wave of the sea, Isa. 48:18. Here it is used in the first sense.
{and he seeth} The hypocrite discerns it: Or, it seeth. That is, the tree, which spreads its roots among the stones underground, and might see them, if it had eyes, though they lie hid under the earth out of the sight of men. A metaphor: See on Chap. 1:18.
{place} Heb. house. So it is put for a place, 2 Sam. 15:27. For House, see on Chap. 15:28.
{of stones} They that understand it of the tree, take it for the place where stones lie buried underground, or the vault about a fountain, which the roots of trees will reach to. They who understand it of the hypocrite, take it for a stony place to build an house in, where he may lay a sure foundation, or for a house of stone to dwell in, that is, a strong house, or for a stone wall to fence in his house, goods and cattle; or for an high place to overlook all his neighbors. All tending to show forth the greatness of his pride, security, and prosperity. For Stones, see on Chap. 14:19.
V. 18. {If he destroy him from his place, then it shall deny him, saying, I have not seen thee} Bildad goes on from his descriptions of the great height of the hypocrite's prosperity, to his sudden and irrecoverable punishment, and utter ruin.
{If he} They which take it of the tree, understand the sun, mentioned ver. 16. which by his scorching beams, dries up the moisture about the tree, and makes it wither. Others, according to the usual phrase of the language, understand the destroyer, the nominative case being included in the verb; as Gen. 50:26. They embalmed Joseph, that is, the embalmers embalmed him. So here, If he destroy him, that is, If the destroyer of hypocrites destroy him, meaning God, who only judges of, and punishes hypocrites. Others would have the word God, to be understood without any such including or reference. See on Chap. 3:3. But it may be understood impersonally, If he be destroyed. For there was no antecedent mentioned before. See the like phrase, This night do they require thy soul, that is, It shall be required, Luke 12:20.
{destroy} Heb. swallow up. And secondarily it signifies for to destroy; for things swallowed up are destroyed. And as it argues a total, so likewise a speedy destruction, as an hungry man swallows his meat without chewing, Isa. 28:7. Psalm. 35:25.
{him} The hypocrite compared to the green tree. Or, It; that is, the tree itself; like to the destruction whereof, is that of the hypocrite.
{from his place} The tree out of his garden, ver. 16. The hypocrite out of his habitation and possessions, Chap. 27:21.
{then it shall deny him} The place where it grew shall deny him. An elegant metaphor from living creatures; as Chap. 1:19. Or from men that will not know their friends in adversity. He saw his place in his prosperity, ver. 17. but it will take no notice of him in his destruction. It shall deny that ever any such tree grew there, it has so clean forgotten it. This argues a destruction of root and branch, so that no sign remains of any such tree ever growing in that place. So the men of the place shall as clean forget the hypocrite after his destruction, as if he had never dwelt among them. See on Chap. 7:10. The word כחש signifies. 1. To deny, Gen. 18:15. 2. To fail, Hos. 9:2. Here it is used in the first sense.
{saying, I have not seen thee} He brings in the place itself speaking to the tree for the greater assurance, and emphasis, Psal. 37:35,36. Or, I see thee not. You have been here, but I know not what is become of you. So the preterperfect tense is translated by the present tense thrice, Psal. 1:1. For See, look on Chap. 19:27. on Behold.
V. 19. {Behold this is the joy of his way, and out of the earth shall others grow} Here he applies the former similitude of the tree, set out vers. 16,17,18.
{Behold} This word as in Scripture it is used to set out some great unusual matter worth the noting; so it is also put before ironical speeches, that the earnestness of them may the more be observed; as Gen. 3:22. For Behold, see on Chap. 19:7.
{this is} All his joy is come to this; it ends in destruction. No doubt he strikes at Job's losses herein, whom he accounted an hypocrite.
{the joy} This is the joy, in which he pleased himself in his greatness. Behold what is become of it! Some conceive the word imports a great inward joy, and so great, that it cannot be kept in, but will be showed forth by leaping, trampling, and such like outward expressions, Chap. 3:22. An allusion to dogs, who leap on their masters for joy to welcome them home. Here is an end of all the joy that an hypocrite has: and what good has he by his former joy, when he is destroyed? Luk. 12:19,20.
{of his way} Not of his conversation, as the word is often used in Scripture, but of his state or condition: as Psal. 1:6. So paths signifies, ver. 13. For Way, see on Chap. 17:9.
{out of the earth} Heb. out of the dust. Out of them that have been undone, or are very poor, Psal. 113:7. 1 Sam. 2:8. Psal. 107:41. For Dust, see on Chap. 14:8.
{others} He and his posterity shall be utterly destroyed. He shall leave none of his to be his heir, but a stranger shall inherit all his wealth, Chap. 27:16,17. Eccl. 4:8. As other trees grow where some are cut down, so other families shall as it were spring out of the earth, and live where he did, and shall enjoy his possessions.
{shall grow} As plants or trees do, for so the word signifies: and he goes on elegantly with the similitude. Others read it, And out of another land shall they grow. To wit, who shall inherit his possessions. They shall come out of remote places, to show the more clearly, that his subversion, and the disposition of his state afterwards is from God. So trees and flowers are brought out of other countries, and thrive here, to show, that it is God, and not the earth, that makes them to grow.
V. 20. {Behold God will not cast away a perfect man, neither will he help the evil doers} Hitherto were the words of the ancients repeated by Bildad, from ver. 11. to instruct Job. Now Bildad concludes from thence in his own words, that the estate of the godly is happy, and the condition of the wicked helpless. From those things which the elders had taught him, he infers that which he had formerly proposed to himself to prove; to wit, that though Job had impatiently fretted against God, yet God was just, and loved the righteous, but hated the wicked. And leaves it to him to apply to himself; intimating that if he repented, God would raise him to prosperity again; if not, he must look for no help from God.
{Behold} Lo I have clearly proved, that which I first propounded, that God will not fail good men, nor help bad. See on ver. 18. & Chap. 1:12.
{God} A name taken from strength. God will not use his power to crush them that are good, nor to raise them that are bad. See on ver. 3.
{will not cast away} The word signifies to despise, as Chap. 19:18. to loathe, as Chap. 7:16. to refuse, as Chap. 34:33. And as a thing despised, yea loathed, not only to refuse it, but also to cast it away. But here is more intended, to wit, that God will not suffer a good man to perish for want of his help, as appears by that which follows; he will not help the wicked out of trouble.
{a perfect man} A sincere-hearted upright man; for no man on earth is perfect in the strict sense of the word. All have their failings, even the best. See on Chap. 1:1.
{neither will he help} Heb. lay hold upon the hand, or, take by the hand. To hold them up, when they are falling into misery, or to lift them up, when they are fallen into it. But he will do it to good men, and such as return to him, ver. 6. Gen. 19:16. Isa. 41:13. & 42:6. Psal. 73:23. See on Chap. 1:21. The sense is well expressed in the word, Helping. For Hand, see on Chap. 15:23.
{the evil doers} God does not refuse to help every one that does evil, for then he should help no man; but such as professedly, and studiously do evil, that make a trade or work of it, 1 Joh. 3:8,9. wicked men, ver. 22. These words, Neither will he help the evil doers, should be in a parenthesis, if it be meant of all wicked men, as seems by the opposition to a perfect man; for the words following give a reason of the former part of this verse; and not of the latter, unless by evil doers, be meant Job's enemies, who sought to destroy him, as ver. 22.
V. 21. {Till he fill thy mouth with laughter, and thy lips with rejoicing} He speaks to the perfect man, whom he mentioned vers. 20. for more assurance of God's blessing him. Or he turns his speech to Job in particular, as if he had said, I speak this to you: if you turn to him, as ver. 5,6. he will not leave you till he fill your mouth, &c. Or it may be knit to the former verse, thus; Apply to yourself what I say, that God will help good men, and assure yourself, that if you be one of those perfect ones, God will bring you out of your troubles, and not leave you till he have given you exceeding great cause of joy.
{Till} Not after neither. It is not exclusive. God will not give his people cause of joy, and then leave them, but give them cause of perpetual joy. So the word Till, is used, Gen. 28:15. Psal. 110:1. Matth. 1:25. If God would bring him out of his misery to abundance of joy, questionless he would not leave him after.
{he} God who gives his people joy; mentioned vers. 20.
{fill} Give you abundance of matter of joy, Psal. 81:10. & 126:2. Phil. 1:11. Col. 1:9. 1 Joh. 1:4.
{thy} He applies to Job in particular, what he had said in general, ver. 20. You may be afflicted for a while; but if you return, God will fully restore you.
{mouth} You shall have so great cause of joy, that your heart cannot conceal it, but it will break out at your mouth, and appear in your words, For Mouth, see on Chap. 15:5.
{with laughter} With matter to laugh at, and to rejoice; for the mouth does not laugh, but the face. The mouth utters our joy in speaking; the face in laughing, Gen. 17:17. and 21:6.
{and thy lips} The lips are the instruments of uttering matter of joy, as well as the mouth. For Lips, see on Chap. 15:6.
{with rejoicing} Heb. shouting for joy. With loud sounds of joy, and cheerful acclamations. So the word signifies, 2 Chr. 15:14. Psal. 89:15. & 100:1. Such a shout as conquerors make, when the enemies fly, or their walls fall, Josh. 6:5. Exod. 32:18. Or, as people make at the coronation of a king, Num. 23:21. 1 Sam. 10:24. 1 King. 1:40. Or, as harvest men make, when the harvest is brought in, Isa. 9:3. All this shows the greatness of that prosperity, that Bildad conceived would befall Job upon his repentance.
V. 22. {They that hate thee shall be clothed with shame, and the dwelling place of the wicked shall come to nought} When you shall have gotten the victory over your enemies, and are restored to your former prosperity, then they that rejoiced at your adversity before, shall be ashamed, and you shall see all ungodly men come to nothing.
{They that hate thee} That bear ill will to you. Or, Till they that hate thee. God shall heap up prosperity on you so long, till your mouth be filled with joy, and till your enemies seeing you raised beyond their expectation, shall be filled with shame. Or, Because they that hate thee. For that might be one cause of his joy.
{shall be clothed} Filled with shame, as if they were covered all over with it, as with a garment; Psal. 35:26. & 109:18,19. & 132:18. Ezek. 7:27. They shall be wonderfully ashamed, 1 Pet. 5:5. Or publicly, and visibly. Their shame shall be as apparent, as their clothes. Or, Daily shamed, as daily, as they put on their clothes every morning. See on Chap. 7:5.
{with shame} Opposed to laughter, vers. 21. for they who laugh, hold up their heads; but they that are ashamed, hold them down, Chap. 6:20. because they have lost their comforts, or hopes.
{and the dwelling place} Heb. Tabernacle, or Tent. See on Chap. 5:24.
{of the wicked} See on Chap. 3:17.
{shall come to nought} Heb. shall not be. Shall not remain any longer. It shall be quite consumed, as if it had never been, vers. 18. It shall be destroyed by some special judgment, Num. 16:19. for all men's tabernacles must decay in time. Their houses, and goods, and all they have, shall be utterly ruined.
CHAPTER 9
Vers. 1. {Then Job answered and said} In this chapter, and the tenth, Job gives a larger answer to Bildad's oration in the former chapter, intermixing withal, divers sad complainings of God's heavy proceeding against him, and renews his suit to be eased from his miseries by death, and presents it earnestly with new arguments. For all the words of this verse, See on Chap. 16:1.
{Then} See on Chap. 4:1.
{Job} See on Chap. 1:1.
{answered} See on Chap. 6:1.
{and said} See on Chap. 3:2.
V. 2. {I know it is so of a truth, but how should man be just with God?} Job here acknowledges, that God often punishes wicked men, as Bildad had affirmed, but did so astonish him with his power, that he could not defend his own innocency before him. Others take this speech of Job in this and the following chapter, to be an humble acknowledgment of God's justice, and his own sins. But that cannot well agree with the unruly passages that follow afterwards; for in the whole book Job speaks not more against God's proceedings with him, any where than in those two chapters; and in some places so high, as can hardly be mollified by any enforced interpretation. It becomes us therefore not to confound things, but to acknowledge his sinful passions; when they appear, and his graces when they manifest themselves.
{I know it is so of a truth} Or, Indeed I know it is so. I know God does usually bless the godly, and punish the ungodly, as you say; I confirm it for a truth. The Heb. word כן signifies. 1. The foot, or lowest part of a thing, Exod. 30:28. 2. A place, or office, Gen. 40:13. 3. Right, or true, Numb. 27:7. 4. So. Isa. 55:9. So here.
{but how should, &c.} Or, but how shall, or, can. So the future is interpreted, Chap. 8:10,11. If God will afflict a righteous man, there is no way for him to clear his innocency, God is so powerful an adversary.
{man} The word signifies a sickly, weak, miserable creature, Chap. 5:17. & 7:17. A fit name to show his weakness, and by consequence his inability to plead with God.
{be just} That is, be justified or clear himself; as Psal. 143:2. & 51:4. Job 13:18. God's power will so awe him, that he cannot speak in his own cause.
{with God} Or, before God. In God's account, who will overpower him. Or, in comparison of God, as some would have it. But it suits not well with Job's scope, who stands too much here upon his own innocency.
V. 3. {If he will contend with him, he cannot answer him one of a thousand} Job goes on to show upon what unequal terms man must plead with God, if he desire it.
{If he} If man would plead his cause before God. Or, if God be pleased to call man in question.
{will} Heb. delight. Take pleasure to contest with men. So the word signifies, Numb. 14:8. If it be God's pleasure to question me, I must be condemned, be I just or no. He professedly speaks to this purpose, ver. 21,22. For Will, see on Chap. 22:3. on Pleasure. Also it signifies sometimes to move, Chap. 40:17.
{contend} By way of arguing. If he have a controversy against man. So the word is used for judicial pleading, Hos. 2:2. & 4:1. Mic. 6:1. Hence Gideon had his name Jerubbaal, Judg. 6:31,32. And striving with the Maker, is not by force, but by way of argument, Isa. 45:9. And that appears to be the meaning here, by that which follows. he cannot answer him.
{with him} God with man, or man with God.
{he cannot answer him} God is so powerful, that he will stop man's mouth, and not suffer him to speak for himself; as follows in ver. 4.
{one of a thousand} Or, to one thing of a thousand. If man desire to clear himself before God, he may call a thousand times for a hearing, but God will not give him audience once. Or, Man may hear many crimes objected against him by God, but shall not have liberty to purge himself from one of them by apology. Or, Though he have much to say for himself, yet God will suffer him to say nothing. God the judge will esteem man's condition so vile, that he will not vouchsafe him an answer to one word of a thousand. If man contend with him, God will not answer him. So this number is used indefinitely for a very great number; Lev. 26:8. Deut. 5:2. 30. Josh. 23:10. Others interpret this as the former verse, for a further justification of God's justice, and acknowledgment of Job's sinfulness, and inability to plead with God in point of equity. But this agrees not with what follows; where he brings not God in as a just judge, that would hear him with patience; but as one that would go beyond him in policy and power, speaking altogether of God's wisdom and might, but nothing at all of his justice. For Thousand, see on Chap. 1:3.
V. 4. {He is wise in heart, and mighty in strength; who hath hardened himself against him, and hath prospered?} God is too politic and strong for me to deal with, vers. 32,33. Therefore I cannot plead my cause before him with expectation of a good issue.
{He is} God; mentioned vers. 2.
{wise in heart} An allusion to men, whose wisdom is attributed to the heart, which is the seat of wisdom, Prov. 2:10. And the heart is put for wisdom, and understanding, Chap. 34:34. Prov. 6:32. & 19:8. Hos. 4:11. Luk. 24:25. and hearty, in the original, is translated wise, Chap. 11:12. where both these are added, it argues a fullness and excellency of knowledge above others, as if the same word were doubled, Exod. 35:25. The wise-hearted are such as God hath filled with the spirit of wisdome, Exod. 28:3. For Heart, see on Chap. 15:12.
{mighty in strength} Almighty. Therefore the word is doubled, as also Isa. 40:26. See the former note. Thus greatness of God's wisdom and strength, mentioned not so much to show the integrity of God's judgments, who wants not wisdom to judge, not power to execute his sentence; but rather to show, that God will always be too hard for man, let man plead as well as he can for himself. For Strength, see on Chap. 6:12.
{who hath hardened himself against him} Who ever resolved to stand it out with God, that was not overthrown, though his cause were never so just? Or, who ever pressed him hard; as 2 King. 2:10. Or, who ever opposed him in disputation. So the word is commonly taken by the Rabbins, because in disputations hard and difficult questions are produced, and arguments pressed.
{and hath prospered} Heb. hath had peace, Chap. 22:21. Whoever did it, has wrought himself perpetual trouble. By peace, here, is meant prosperity, as Chap. 8:6. Who ever got the better of God, or was not overcome by him, or brought his cause to perfection? See on Chap. 5:24. This clause also is ordinarily interpreted, as a clearing of God's justice against all opposers: But it seems rather to be an acknowledgment of his power, which kept Job from pleading with him; though he wish elsewhere that he might do it upon equal terms, vers. 34,35. and thinks God deals too rigidly with him. The word שלם signifies. 1. To be full, Gen. 15:16. 2. To have peace, or prosper, Job 22:21.
V. 5. {Which removeth the mountains, and they know not: which overturneth them in his anger} He goes on to set forth God's infinite wisdom, and power, by many particular acts of his, to show, that there is no contending with him. Better sit down with loss. He sets it out first by his acts upon unreasonable creatures in earth, sea, heaven, to the 12. verse; and afterwards upon reasonable ones, that it may appear, that neither can resist God, and prosper.
{which} God, spoken of, ver. 2. for these following are not acts of men.
{removeth the mountains} Some understand it of kings, who build palaces and forts upon mountains, as it were hills upon hills: but seeing the things following are to be literally understood, it is fit this passage should be so understood also. It likewise crosses the former distribution, which shows, that God begins to deal with reasonable creatures, at the twelfth verse. They which understand it of the hills themselves, differ. Some read it, which can remove the mountains. Because that which follows ver. 6. of shaking the earth out of her place, was never performed, and seems to cross Psal. 96:10. & 119:90,91. But seeing the things following have been done, the words rather show what God has done, than what he can do; and that shaking the earth out of his place, ver. 6. must be understood of a partial, not total remove. This removing of the mountains, some take to be done in their first creation, when God made hollow places in the earth to lodge the sea and waters in, and out of the rubbish cast up made the mountains, Psal. 104:8. Others take it to be done by earthquakes; And they also differ. Some think it to be by removing them from one place to another, as some have been in an earthquake, Rev. 6:14. Others, for taking them quite away; which suits well with that that follows, of overturning them. But the removing of them from one place to another, seems to be the meaning of these words; for so the Hebrew word עתק signifies, Chap. 14:18. & 18:4. Gen. 12:8. & 26:22. Isa. 28:9.
{and they know not} They neither could perceive it before, nor feel it, when it was doing. He compares the hills to men, who if in their sleep they should be removed into another place; would much admire at the strangeness of the act, when they awake, Hos. 7:9. Isa. 45:8. Prov. 23:35. Such metaphors are frequent in Scripture, Psal. 114:3,4. See on Job 1:19. & 6:30. So knowledge and speech are in Scripture often attributed to places, Chap. 7:10. & 28:14. Others refer it to the men that dwell in the mountains, or by them; who wonder to see in an earthquake mountains removed; and thought it a thing impossible, Psal. 30:6,7. Nah. 1:5. But the context requires it to be understood of the mountains themselves.
{which overturneth them} Some read it, so that he overturneth them: Making it one act with the former. But it is rather an aggravation of God's anger, setting forth a further proceeding of it, in that he does not only remove hills out of their places by an earthquake; but in his anger with the sinful inhabitants, does pluck them up by the roots; and sometimes burn them up with flames, and lay them equal with the valleys, as has been done in Sicily, and other parts of Italy, and lately in the Canary Islands. See Psal. 18:7,8. & 144:5. Rev. 8:8. & 16:18,20. Or, That he overturneth them: They wonder how it comes to pass, they know it not to be God's act.
{in his anger} Heb. in his nose. For the nose, by the high color of it, and shortness of the breath, shows anger, Chap. 4:9. As God has no face, nor nose, so neither is he subject to anger: but does as a man angry, overturn all in his way. So he repented that he made the world, when he destroyed it, Gen. 6:6,7. Such speeches set out God's effects in the world, not any subjection to passion, nor changeable affection in God. For Anger, see on Chap. 14:13. on Wrath.
V. 6. {Which shaketh the earth out of her place; and the pillars thereof tremble} He proceeds to show the greatness of God's power; by his working upon the earth itself, which is greater than the mountains, and the pillars of it, which no man can make to shake. Both are joined together; Psal. 46:2.
{shaketh the earth} The word imports, making to tremble. A similitude from men frighted inwardly so much, that all their joints are loosened, and members shake, Dan. 5:6. Deut. 2:25. Prov. 30:21. & 2 Sam. 22:8. Jer. 51:29. Psal. 104:32. For Earth, see on v. 24.
{out of her place} Out of the place she was in, Job 8:18. But this must be understood of some part of the earth, for the whole was never removed. See on ver. 5. Thus God has removed part of it, in the firm land, by earthquakes, and parted some islands from the mainland, and buried some parts of the land in the sea, Amos 9:5.
{and the pillars thereof} Or, so that the pillars. For the earthquake is the cause of the shaking and trembling of the pillars of the earth. It must needs be a very great wind, that makes not only the walls of the house, but also the pillars of it to tremble. So it is used, Job 7:20. And it is more emphatical, to show the cause of the trembling, than another distinct work upon the pillars of the earth. The word pillar is derived from עמד to stand. 1. Because they stand upright themselves, and that in the midst of storms, 1 King. 7:21. Gen. 35:20. 2 Sam. 18:18. 2. Because they uphold temples, thrones and houses, and make them to stand, 1 King. 10:12. Judg. 16:26. According to the first sense, some interpret the pillars of the earth to be the mountains, which stand above the rest of the earth like pillars, for ornament, not for upholding. But that cannot be the meaning here; for Job proceeding in commendation of God's power, and having mentioned a greater work of God upon the mountains, vers. 4. removing and overturning them, he would not now return to a less, of making them tremble. It must therefore be meant of pillars for upholding. Meaning thereby the lowest parts of the earth, which are as the pillars to uphold the rest, 1 Sam. 2:8. Psal. 75:3. So some take the pillars of heaven, mentioned, Job 26:11. to be the highest mountains, which seem to uphold the heavens. Others take it for the equal poising of the earth, whereby it seems to be upheld, and kept in his constant posture, having nothing else to support it, Psal. 104:5.
{tremble} They are not removed out of their place, but tremble in it, ready to cast down their load, like men affrighted, Job 21:6.
V. 7. {Which commandeth the Sun, and it riseth not, and sealeth up the Stars} God does great things, not in earth only, but in heaven also, where no man can come to work. God does what he pleases in heaven, Psal. 135:6. Dan. 4:35. As he makes the earth to move, so he makes the sun not move, and the stars to hide their heads, when he pleases.
{commandeth} Heb. Speaks to. God speaks like a king, by command, Psal. 33:9. & 147:15. Gen. 1:3. 2 Cor. 4:6. 2 Chro. 29:24. And the Ten Commandments, are called ten words, Exod. 34:28. in the margin. For Commandeth, see on Chap. 16:1. on Said.
{the Sun} A name taken from the heat of it, as the learned conceive.
{it riseth not} Some take it to be a description of the night; as that which follows is of the day. God forbids the sun to rise in the night, and the stars in the day. Others take it for an allusion to the three days' darkness in Egypt, wherein, neither sun nor star appeared, Exod. 10:21. &c. Others would have it an allusion to the sun's standing still, Josh. 10:13. and going backward, Isa. 38:8. For in the former, the sun rose not with the antipodes one morning, and the stars were sealed up part of the night; and in the latter, the sun did not appear in the other part of the world so soon as was expected. But it is likely, that both the Egyptian darkness, and the sun's standing still and going back, were after Job's time. But it is rather a description of cloudy days and nights, wherein the sun appears not by day, nor any star by night; and then it is all one to us in eclipses and fogs, as if the sun did not rise, for we see it not, nor other things by the light of it. God keeps the morning dark sometimes, as if it were still night, Amos 4:13. He sends many misty days, wherein the sun is not seen, Joel 2:2. and nights suitable, that have no stars, Ezek. 32:7. Acts 27:20. Job 3:4,5,6. Amos 5:8. & 8:9. Isa. 13:10. Hindering that the sun from rising, is, from shining in the day, as it does other days; as sealing up the stars is, hindering them from shining in dark nights. Thus God crosses the ordinary course of things when he pleases, keeping the sun and stars from giving light in their seasons; although made by him to that end, Gen. 1:14.
{and sealeth up the stars} Heb. sets a seal upon the stars. There is a twofold use of seals: one to keep things safe, that no man may meddle with them: as Dan. 6:17. Matth. 27:66. So the stars are sealed, or set fast in their orbs, where no man can make them away. Another use of a seal is, to keep things secret, that none may know them. So letters and treasures are sealed up, Job 14:17. Esth. 3:12. Isa. 29:11. Dan. 9:24. & 12:4,9. Deut. 32:34. Rev. 10:4. This is that which here is intended. God makes the stars hide their heads, sealing them up with the sunbeams in the day, or clouds, or darkness in the night; as the Chaldee paraphrase has it. He does, as it were, command them, under his hand and seal, not to shine: and this seal of God no man can open. Some understand it of those stars that never appear to us, but are as it were sealed up from us, though visible to the antipodes, 37:7.
V. 8. {Which alone spreadeth out the heavens, and treadeth upon the waves of the Sea} He searches every where for evidences of God's power, from earth unto heaven; thence down to the sea, Psal. 104:3,5,6,25.
{which alone} Either the sense is; None can do it but he, or he can do it without the help of any other. Both are true, and argue the infinite power of God.
{spreadeth out} There are divers sorts of spreading in Scripture and common speech. As by beating, gold is spread, Exod. 25:18,19. The cherubims beaten out of a lump of gold, spread their wings abroad, 1 King. 8:7. By melting; as bell metal, and looking-glasses, Job 37:18. By opening, as curtains are spread, Psal. 104:2. And things are spread sometimes for a covering, 2 Sam. 17:19. The word נטה signifies. 1. Stretching out, or spreading a thing, Exod. 6:6. 2. To decline, or go downward, Psal. 102:11. Here it is taken in the first sense.
{the heavens} Not the third heavens, where the angels are; nor the second, where the stars are; but the first, where the clouds are: God stretches, or spreads a covering of clouds over them, when he intends to send rain. For he speaks not here of works of creation, but of providence; and heaven is put for the clouds. Compare, Psal. 68:4,8. with Dan. 7:13. Acts 1:9. Judg. 5:4. Job 36:18,29,32. Psal. 147:8. or it may be understood of spreading the air with light in the day, and darkness in the night, Job 36:30. Psal. 104:20. The word also signifies bowing down, as Psal. 18:9. and when the cloud sails all over the heaven, it seems to be bowed down. For Heavens, see on Chap. 1:16.
{and treadeth upon} Or, spurneth. Shows his power over the sea, by doing what he pleases there, though the waves seem to swell against him. As a man that walks on dry land can do what he pleases there, but not so on the waters. God only can do this. But it is rather to be understood of stilling of tempests. When the sea rages, God does as it were trample under foot the swelling waves thereof, and lay it smooth again, as if he would walk upon it, Psal. 89:9. & 93:3,4.
{the waves of the sea} Heb. heights, or high places. Waves are high, and as it were the mountains of the sea, Isa. 58:14. Amos 4:13. Psal. 107:25,26. They are lifted up by the winds. For Sea, see on Chap. 14:11.
V. 9. {which maketh Arcturus, and Orion, and Pleiades, and the Chambers of the South} Having mentioned the heavens, he goes on to speak of some principal stars, which distinguish the seasons of the year, and some of them bring tempests. The whole sky from the North Pole, which lies in our sight, to the South Pole beneath us, which is hidden from us, is decked by his power with many glittering stars, which he makes to appear at several seasons, as governors, and distinguishers of the several quarters of the year.
{maketh} Makes to arise at set times, and to appear in several places to do him service. So God made Moses and Aaron, 1 Sam. 12:6. and in the margin, that is according to the translation, advanced them to be the deliverers of his people out of Egypt. And as was observed before, works of providence are here spoken of, not of creation. So Chap. 38:31,32. God convinces Job of weakness, and demonstrates his own power, by regulating these stars. See the like Amos 5:8. For Makes see on Chap. 14:9. on Bring forth.
{Arcturus} The Hebrew word is derived from a verb, that signifies to meet together: and hereby is signified a company of stars meeting in one constellation, wherein many lesser ones are gathered about one great one, and are called Arcturus his sons, Chap. 38:32. Arcturus is a Greek word signifying the Bear's tail, so called by the astronomers, because those stars are like a Bear's tail; or as others think, are near, and behind another constellation, called the great Bear: These stars arise in the beginning of September, at which time the ancient Eastern people began the year. This was esteemed the beginning of autumn. The Heb. word עש signifies. 1. A moth, Chap. 4:19. 2. Arcturus: As here.
{Orion} The original word כסיל signifies a fool sometimes; and here it is applied to this star; because as fools are inconstant, and one hour in one mind, and another hour in another, so this star arising in the beginning of December, and beginning the winter, produces much variety of weather. Hence also one of the months has his name in Hebrew, Zech. 7:1. because it produces diversity of weather; which some think to be November; others, December, in which this star arises. But they (as most agree) beginning their months in the midst of ours, it may well agree with the arising of this star, and the beginning of winter. Orion is a Greek word, and comes from a verb, that signifies to stir or trouble; because this star troubles the air, and men also, by bringing alterations of weather, by his great inconstancy.
{Pleiades} The native signification of the Hebrew word is not to be found among the Jewish writers; But it appears to be the seven stars called Pleiades, arising in the beginning of March, and giving the beginning to the spring, because it is set here between those stars that begin the winter, and those that begin the summer; and Chap. 38:31. it is opposed to Orion, that by his frosty bands binds up the earth, and it on the contrary lets it at liberty to bring forth delicate fruits. The Greek word Pleiades here used in our translation, is taken ἀπὸ τοῦ πλεῖν; from a word, that signifies to sail, because after the rough winter past, in the beginning of the spring, sailors use to put forth to sea.
{Chambers of the South} Hereby is, some think, meant those stars, which are hidden from us, who live under the North Pole, and are seen by them, who live under the South Pole. And therefore they are called chambers, because they are hidden from us in this part of the world, as if they were lodged in secret chambers; Prov. 7:27. Judg. 15:1. Cant. 3:4. The Chaldee paraphrase reads it, The chambers of the stars, the constellation of the planets in the South part. And that he names not those stars, because they are hidden from us, though they appear to other parts of the world, as the former do to us. But it may probably be deemed, that he rather means those stars that arise about the beginning of summer, in the heat of the year, as if they came then out of certain Southern chambers, or closets; as the Dog-star, and others. He intimates that God orders all seasons, and motions of the stars, including the rest under these by a figure of the part for the whole. There being the same reason of all: and that being too great a work for man to do, sets out God's omniscience, and omnipotency. This verse shows, that the godly men in those times had much skill in astronomy and astrology: though they did not abuse that skill to the predictions of future events, as some now do; but used it, to convince men of the mighty power of God, as Job does here.
V. 10. {which doth great things past finding out, yea and wonders without number} Here he breaks off the enumeration of God's wonderful works in particular, with a general conclusion; as if he had said, These are but a small part of God's wondrous works, which I have reckoned in the heaven, the earth, and the sea: there are many more about meteors, metals, and other secret things, which our eyes never beheld: Which as they are more than any man can find out, or reckon up; so when God does reveal them to us, are sufficient proofs to convince the most blockish persons, of God's eternal power and wisdom, Psal. 72:18. & 77:11,12, &c. & 86:10. Rom. 11:33. See on Chap. 5:9. out of which this verse is repeated word for word: and therefore needs no notes here.
V. 11. {Lo he goeth by me, and I see him not: he passeth on also, but I perceive him not} God is a spirit invisible, and therefore I cannot find him out to plead my cause with him, when I desire it; nor have any warning to defend myself, when he purposes to call me into question. He has all advantages against me, and therefore I must needs be cast; though I could say much for myself, if I were upon equal terms with him. Such a desire of pleading with God, Job expresses, and the impossibility of obtaining it, Chap. 23:3,4,8,9.
{Lo} Or, Behold. As it is translated, ver. 12. See on Chap. 1:12. For Lo, see on Chap. 19:7. on Behold.
{he goeth by me} Not that God moves from place to place, as men do; but he being spiritual, is as invisible and incomprehensible to the eye and mind of man, as a man that passes by unseen, and unthought of. He is nigh, yet I cannot come to plead with him, I cannot perceive him ready to that purpose. For the word, see Exod. 34:6. For Go, see on Chap. 15:19. on Passed.
{and} Or, yet. Though he be so near me, yet I cannot see him, for he is invisible, Acts 17:27. So this particle is translated, 2 King. 8:19,22.
{I see him not} Or, I cannot see him. For See, look on Chap. 19:27. on Behold.
{he passeth on} See Chap. 4:15. Or, repasseth: Goes forward and backward by me. He is round about me, Psal. 139:5. Acts 17:28. Heb. He changeth; to wit, his place.
{perceive him not} Or, discern him not; as the same word is translated, Chap. 6:30. See notes there: as also on ver. 5. of this chapter.
V. 12. {Behold, he taketh away, who can hinder him? Who will say unto him, what doest thou?} In this verse, and the next, Job shows man's great weakness, that if God should take away all he has, be it deservedly or no, yet he cannot hinder him, nor dare not ask a reason of it, nor cannot look to have help from any friend; because God's power is so great, that he would confound the stoutest, that should take part with any, whom he spoils. All tends to this purpose, that Job in this discontented passion he was now in, persuaded himself that God would overpower him, and not give him a just hearing. Not that he thought he was no sinner, or had deserved no corrections; but that he was not so great a sinner, as to be made an example of God's anger to present and future ages, by so great judgments inflicted upon him; contrary to God's proceedings in those times, wherein God used to prosper the godly, and afflict the wicked most grievously: We find the Psalmist subject to the like temptation, Psal. 73. Jer. 12:1.
{Behold} See on Chap. 1:12. Or, If; as Jer. 10:22. 2 Chr. 7:13. Or, if it be Behold, yet the verse may be read conditionally; as often in Scripture, where two things, one depending on another, come together; a condition is implied in the first, as Isa. 8:10. Take counsel together, and it shall come to nought: which is not an injunction to do so, but a prediction, that if they did so, it should be to no purpose, for God would hinder it. And this agrees with what follows here; for if is added in the beginning of the next verse. See the like sentences, Psal. 109:28. Mal. 1:4.
{he taketh away} The word signifies a sudden and violent taking away, as wild beasts or robbers do their prey, without any order of law. The word is used no where else in Scripture, but here, and Prov. 23:28. And therefore the one place must give light to the other. So Christ's coming is likened to the coming of a thief, 1 Thess. 5:2. But there is more intended here; for Job in his passion casts some aspersions, of some kind of injustice upon God. Else why does Elihu, in his long speeches, and God in his, towards the end of the book, charge Job with such a fault, and clear God's justice exceedingly? which shows, that Job had taxed God unjustly; and if any were, certainly most in this, and the next chapter. The speech is somewhat concise, and short, as Rabbi Levi observes on the place, and may be filled up thus; Behold he spoils a man when he will, and none can be found, that can hinder him from so doing. Some understand it of taking away a man's goods or possessions from him, as he had done Job's, Chap. 1:14, &c. And it may be Job might aim at that, for naturally we are too ready to repine at our own losses. Others, of taking away life, which Job might well expect in such miseries. And so the Chaldee paraphrase reads it, Behold he will take a man out of the world, and who will there be, that can bring him back? Job's meaning is in general; that whereas a man spoiled by others, may some way be helped, none can help those whom God will spoil.
{who can hinder him?} Heb. who can make him to turn back? or, aside; to wit, from spoiling: or, who can return it? or, bring it back, Gen. 14:16. & 42:25. Meaning that which God has taken away. There is no dealing with God, nor hope of restitution; though he do deprive us of what we enjoy; yea, though it were causelessly: as Job complains God dealt with him, ver. 17. For Hinder see on Chap. 15:13. on Turne.
{who will say unto him} Who dare ask him a reason of his so doing? Or, Who can compel him to give one? He is too strong to be questioned for any thing. For Say see on chap. 16:1.
{What dost thou?} Or, why dost thou so? Or, why dost thou do it? as Chap. 15:12. & 19:28. See the like phrase, 2 Sam. 16:10. Isa. 45:9. Rom. 9:20. For Dost see on Chap. 14:9. on Bring forth.
V. 13. {If God will not withdraw his anger, the proud helpers do stoop under him} If a man had never so strong help from others, yet all this cannot help him, if God's anger continue: which is so fierce, that it will ruin not only them, but their helpers.
{If} Some read it without; If, God will not withdraw, &c. and then the sense is; As no man can compel God to give an account of his anger, ver. 12. so none can hinder him from executing his wrath: He is resolved not to be hindered by any creature.
{God} See on Chap. 4:9.
{withdraw} Keep back his anger. Heb. Turn away, or, turn back; ver. 12. None can keep God from executing his wrath, unless he please to withdraw it himself. He will never do it for fear of any man, nor be forced to it by the power of any creature, Chap. 23:13,14. Psal. 78:38. Prov. 15:1.
{his anger} See on Chap. 4:9. By anger, is meant the afflictions he lays on men in his anger, Psal. 39:10. For Anger see on Chap. 14:13. on wrath.
{The proud helpers} Heb. the helpers of pride. Or, strong helpers. Those who in the pride of their hearts think themselves so strong, that they can help others, yet cannot keep themselves from falling. Hence Egypt had the name of Rahab, because the Egyptians trusted in their strength, and encouraged others to trust in them, yet were destroyed themselves, Isa. 31:1,2,3. Psal. 87:4. & 89:10. Isa. 51:9. Ezek. 29:6,7,16.
{stoop under him} Are bowed down, and fall under the weight of God's anger, which they are not able to bear. Or, under it. That is, under God's wrath, They have taken too great a load on their shoulders; which must needs crush them. Thus an utter destruction in Scripture is set out, under the similitude of one falling under a burden irrecoverably, Psal. 38:4,5,6. Hab. 3:6. Judg. 27. Others interpret these three last verses, as if Job spake reverently of God's works, which none could sufficiently understand, or resist, and therefore he would humble himself before him. But what makes all this to Job's scope, who shows less humility no where, nor speaks more strangely of God's proceedings with him any where, than in this chapter? Could he speak well and ill of God's dealing with him at the same time? Jam. 3:10,11.
V. 14. {How much less shall I answer him, and choose out my words to reason with him?} If men in strength, and strongly befriended cannot deal with him, how should I do it, that am weak and friendless? Either he would not let me plead my cause, or would not be moved by the choicest words I could speak.
{How much less shall I answer him?} Or, Can I answer him; as Chap. 8:11. I cannot have liberty to answer him, and to plead for myself, although I could say much for myself. Or, if I should be called in question by him, and suffered to speak, his power would so daunt me, that though I were never so well prepared, yet I could not speak one word for myself. For the word Answer, see on ver. 3. For Answer see on Chap. 16:1.
{and choose out my words} I could use choice words for myself, if I might be heard to speak; but that liberty is denied me, Chap. 13:3. For the word choose, see Exod. 17:9. 2 Sam. 6:1. For Words see on Chap. 15:3. on Talke. And on Chap. 19:28. on Matter.
{to reason with him} Or, against him. So עם is used, Deut. 9:7. Psal. 94:16. Prov. 30:31. To answer his objections against me, or to urge my arguments against his proceedings with me. Broughton reads it, Much less can I answer him: can I wish to have pleading against him? I am so discouraged with consideration of his great power and policy, that though I could desire liberty to plead my cause against him, yet I know not how to wish it, for I am sure to be overborne.
V. 15. {Whom though I were righteous, yet would I not answer, but I would make supplication to my Judge} Or, Whom though I be righteous, I may not answer, but must make supplication to my Judge. I cannot have liberty to answer for myself, though my cause be just; but must be forced to sue to him, as a judge that has power over me; and will not hear me. This appears to be the sense by the following verse; wherein Job shows no will to pray to God, or hope of being heard any more; and gives a reason of this distrustfulness; ver. 17. because God causelessly afflicted him more and more, and what hope could he have then, that God would hear him? Others interpret this verse and the former, as Job's acknowledgment of his sins, and desire to be so punished, and of God's justice in afflicting him, and that he had no reason nor desire to plead with God, though he were innocent, but would rather in all humility seek to him for favor. But it were a very sudden change in Job to be so ready to pray in one verse, and so averse in the next; to lie so low before God in this verse, and to fly so high against his proceedings in the next save one. Especially Job going on in a continued speech, and not as in some Psalms mentioning different carriages, some savoring of fear in trouble, and some of joy in deliverance, because being composed after the deliverance, they mention the Psalmist's carriage both in and after trouble.
{whom} Or, who. It may have relation either to Job, or God, both being mentioned in the former verse, I would answer any other but him: Or, Though I were righteous, I would not answer.
{though} An usual manner of reasoning in Scripture upon supposition, as 1 Cor. 13:1,2,3. yet here may be no supposition, as was noted before, if it be read, Though I be righteous. This good opinion of himself, Elihu charges Job with, Chap. 32:2. and God seconds it, Chap. 40:8.
{I were righteous} I had a just cause to defend. Or, I be righteous. My cause is just, yet I cannot come to plead it. You think I have an unjust cause in hand, and have deserved to be afflicted more than other men. But I know the contrary. So the preter tense in the original is thrice translated in the present time, Psal. 1:1. That walks not, nor stands, nor sits.
{yet would I not answer} I dare not speak before him, being terrified by his majesty. Or, I may not answer. God will give me no hearing. See on ver. 3.
{I would make supplication} Or, I must, &c. So great is his force, power, and authority over me, that I must be forced to stoop to him, or perish. Though I be right in this cause, yet I may not be suffered to plead my right. For the word making supplication, or, beseeching, that it signifies earnest seeking for favor, see Hos. 12:4. Gen. 42:21. But I would make supplication. Or, Nor would I (or, might I) make supplication. Taking the negative out of the former part of the verse; as Psal. 1:5. I dare not so much as sue for favor, so great is his majesty: much less look for a full hearing. Rabbi Levi reads it by way of question; Should I make supplication to my judge? No. I should have a fair hearing. Or, I have no hope to find favor with him any more, as vers. 16. therefore I will not pray to him for it.
{to my Judge} To God, who is my judge; for he is the judge of all the world, Gen. 18:25.
V. 16. {If I had called, and he had answered me, yet would I not believe that he had hearkened unto my voice} Or, as it is word for word in the original, without altering tenses, as this translation does, If I have called, and he hath answered me, I will not believe that he will hearken to my voyce. I have had favor with God heretofore, and he has heard me, and granted my request, but he lays so great load on me now, that I am out of hope of being heard hereafter by him. This agrees with the verse following. What hope can I have, that he will hear me, that lays such a load of troubles on me? Or, according to the former translation, Though God should answer my prayers now, yet I am so terrified with my pains, and his majesty, that I cannot perceive it. For after my prayer, I am in as bad case as before, and seem to have a repulse from God.
{If} Or, Though; as it is translated vers. 15. and Amos 5:22. Hos. 4:15. I confess I have been in favor with God, and had many a petition granted, but I am out of hope of having any more. Here the particle, that often signifies a supposition, that may be false, intimates a true position.
{had called} Had prayed to him; as Psal. 50:15. For Call see on Chap. 15:22.
{had answered me} Granted my request. So answering is expounded, Gen. 35:3. Psal. 118:5.
{believe} The word signifies to be established; and then to believe, because faith must lean upon sure grounds out of God's word, and then it will establish the heart.
{that he had hearkened} Lovingly attended to what I had to say, as they do, that are willing to grant petitions.
{to my voice} To my prayer, that I not only conceived in my heart, but also in the extremity of my grief could not conceal from uttering with my tongue. Others read it thus; If I cry, will he answer me? I cannot believe that he will give ear unto my voyce. Understanding the whole verse of such prayers as he should now put up unto God. Others understand by calling, challenging God, or provoking, calling upon him for a day of hearing: and they understand Job's meaning thus; If I should require of God, and obtain a time, in which I might plead with him, yet I cannot believe, that he will pass sentence on my side, how justly soever I plead for myself. And this interpretation suits with Job's scope in these two chapters, as appears by his many complaints of God's harsh dealing with him, and desire to plead with God, vers. 18,19, &c. For Voyce see on Chap. 15:21. on Sound.
V. 17. {For he breaketh me with a tempest, and multiplyeth my wounds without cause} Here it appears, by Job's accusing God of too much severity against him, that he did not speak reverently of God before, as many commentators conceive he did. For there can be no reason to think that he intends to humble himself before God, where he complains so vehemently of him.
{For} As it is translated, Dan. 3:24. Or, Because; as 2 Chron. 15:16. The cause, why I think God will hear me no more, is because he afflicts me so heavily. Or, who breaketh me, &c. With what heart can I pray to him, who goes about to ruin me?
{he breaketh me} Or, bruiseth me; as Gen. 3:15. And wounds often come with bruising. Others read it, He would break me. But Job speaks of his present pains, not of future ones, which he feared not, who wished for death. Unless he mean, I should live in a worse condition, than now I am; if I should pray for mercy, or ask for justice.
{with a tempest} That is, as with a tempest; for Job was not now in a storm. So the note of similitude is omitted, Chap. 7:7. He uses two hyperbolical expressions, one taken from a tempest, the other from wounds given in war, to signify the greatness of his outward sores, and inward sorrows, arising from them, which came so thick and violently on him, as a tempest threatening to overthrow him, Josh. 10:11. 1 Sam. 7:10. Psal. 83:15. Isa. 25:4. Jer. 23:19. Ezek. 13:11,13,14. Amos 1:14. Nah. 1:3. This Hebrew word שערה signifies. 1. A storm, or tempest. Nah. 1:3. 2. Hair. chap. 4:15. Here it is used in the first sense.
{multiplyeth} Inflicts many wounds on me. Not wounded me in one or two places, but heaped blows upon blows, till he have left no sound part in me, Psal. 38:3,5.
{my wounds} My sores and sorrows; which are inflicted on me by God, as wounds are by an enemy in battle, till the blood issue.
{without cause} I having not committed any such great wickedness, for which so great plagues should be inflicted upon me above other men. See on Chap. 1:9. & 2:3. Psal. 35:7. Some, who would excuse this passionate speech of Job, interpret it, without showing me the cause. But the word never so signifies. Neither can these be made the words of one humbling himself before God, (as they interpret them) but of one in a great distemper, unless they be violently drawn from their ordinary construction. For Without cause see on Chap. 1:9. on Nought.
V. 18. {He will not suffer me to take my breath; but filleth me with bitterness} I have not only many and great afflictions, but also continual ones without intermission, Chap. 7:19. I am so far from a period, that I have no pause of my troubles.
{not suffer me} Heb. not give me. That is, not give me leave. For Suffer see on Chap. 14:4. on Bring.
{to take} Heb. to make to return. For breath must be drawn back, as well as put forth. He will not spare me a breathing while. For Take see on Chap. 15:13. on Turnest.
{my breath} So it is rendered, Chap. 19:17. I have no respite, nor lightening of my pain between whiles, Chap. 7:4. but I am filled with plagues, as if God meant quite to overthrow me. For Breath see on Chap. 15:2. on Vaine.
{but} As it is used, Numb. 27:3. Deut. 29:13. He is so far from giving me any time of rest, that he continually adds abundance of new troubles to the old. Or, For he, &c. as Deut. 29:16. And then it gives a reason of the former part of the verse. The reason why I can scarce fetch my breath, is the daily access of new troubles.
{filleth me} Heb. satisfieth me. Not that his troubles gave him any satisfaction or content, but to intimate, that he was as full of troubles, as men are of good things, that are fully satisfied with them. He had abundance of afflictions, Chap. 8:21. Prov. 14:14. The Hebrew word השביע when spoken of good things, signifies to satiate. Psal. 107:9. when of bad things, to be filled, Lam. 3:15.
{with bitterness} Heb. bitternesses. That is, with many and great plagues, which are as displeasing to the soul, as bitter things are to the palate. He had most bitter troubles, that is, extreme afflictions, Chap. 3:20. 1 Sam. 15:32. Ruth 1:20. 2 Sam. 2:26. As sweetness is used to signify pleasant things, wherein nature delights; (Hos. 9:4. They shall not be pleasing to him. Heb. sweet, Gen. 8:21.) so bitterness, to set out displeasing things, as troubles and sorrows; as by gall, Deut. 32:32,33. and wormwood, Lam. 3:15.
V. 19. {If I speak of strength, lo he is strong; and if of judgment, who shall set me a time to plead?} If I shall betake myself to force, questionless God is too strong for me; and if to law, who shall make him to appear, or bring him to his answer? He is every way too hard for me. I cannot deal with him by might, nor by right.
{If I speak of strength} Or. If I have recourse to strength. If I think to right myself that way, I shall be deceived. For Strength see on Chap. 6:11.
{lo} Or, behold. See on Chap. 1:12.
{he is strong} Strongest of all, and far too strong for me or any creature. We are all weaklings to him. See on vers. 4.
{if of judgment} Or, if I have recourse to judgement; as before. By judgment, is meant a course of law, wherein right may prevail against might, as appears by the opposite in the beginning of the verse. For Judgement see on chap. 22:4.
{who shall set me} God will not let me have any time to question his proceedings, nor no man can force him to give an account thereof.
{a time to plead} Heb. who shall make me to come together with him? Who can appoint a time or place for us to meet in judgment, and tie God to hold it? vers. 32,33. For the word signifies both appointing places and times; as appears by מועד, derived from it, which signifies both the set feasts and meeting places, as Chap. 30:23. 2 Sam. 20:5. Lam. 2:6. & 1:4. Exod. 27:21. & 40:22. And both are needful in judicature, that the persons dissenting may know when, and where to meet. So this word is translated, Jer. 49:19. who will appoint me the time? And in the margin, who will convent me in judgement? Or, to plead, as Jer. 50:44. in the margin.
V. 20. {If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse} Those who would here excuse Job's passion, offer a double violence to the original words. First they translate אצדק, I justifie my self. Which is not found in that form so translated any where; and the learned know, that there is in the Hebrew a peculiar form for such expressions, called Hithpael. Secondly, they add I say. Whereas the words run plainly thus; Though I be just, mine own mouth shall condemn me: though I be perfect, it shall also pronounce me perverse; That is, If I should prevail to have an hearing, God would so overawe me, that I should be forced to condemn myself. This agrees well with the verse following, and with Job's scope, who though he thought himself not free altogether from sins, yet thought he was afflicted more than he deserved, and is therefore justly reproved both by Elihu, and by God afterwards.
{If} Or, Though; as vers. 15,16,21. Chap. 8:4.
{I justify myself} Heb. I be just. So it is translated vers. 15. Though I were righteous. See there. Though I have a just cause to plead, as I conceive I have.
{mine own mouth} I shall be so terrified with God's presence, that I shall falter in my speeches, though my cause be just, and I come never so well prepared, and he will pick matter out of mine own words to condemn me. Or, God will ask me so many questions, that he will find matter against me, though there be no witness to accuse me. For Mouth see on Chap. 15:5.
{shall condemn me} Heb. shall make me wicked. That is, shall pronounce me so; as to make just in the original, is to pronounce just, Prov. 17:15. for indeed not the fact not proved, nor the accusation makes a man wicked in the eye of the law, but the sentence of the judge. For Condemn see on Chap. 34:29. on Make trouble.
{If I say, I am perfect} If, Or, Though, I be perfect; That is, upright. They are used promiscuously, Chap. 1:1. If my cause be just, as I think it is.
{it shall} My mouth, as before. Or, He shall. God shall, spoken of vers. 19. God is resolved to condemn me, say I what I can for myself.
{also} As Chap. 32:10. Or, even, Chap. 11:18,19. Not barely condemn me, but of a grievous crime.
{prove me} Or, pronounce me.
{perverse} One that walks in crooked paths, Isa. 59:8. Mic. 3:9. A very ungodly man. God can make me to say I am so, though I be not.
V. 21. {Though I were perfect, yet would I not know my soule, I would despise my life} Or, Though I be perfect, I will not know my soul, I will despise my life. Or, I am perfect; should I not know my soul? should I despise my life? I would rather deny mine own innocency, and quit away my life, than come to plead with God, whose greatness would so affright me, that I should not be mine own man. Or, whatever you my friends think of me, I am upright. I think I should know my state better than you do, for I know mine own heart, and you know it not. Would you have me confess myself wicked, that so God might justly cut me off for my lewdness? I will not make so light account of my life. It is likely these are the words that Elihu fastens on, Chap. 33:9. though he misunderstand them, as if Job had denied, that there were any sin in him at all. Yet was Job justly to be blamed, as denying any such sin in him that should deserve such exemplary judgments, not considering that though he were not so wicked as others, yet his sins deserved worse plagues, even hell itself, and therefore God did him no wrong in inflicting these, which were lesser. Two things Job propounds here, the defense of his uprightness, which he prosecutes in this chapter; and his desire of death, which he urges in the next. As if he had said, I am free from these evils you object to me, my conscience acquits me of them, yet nevertheless I am compassed about with so many troubles, that I am weary of my life.
{Though I were} Or, Though I be.
{perfect} See on Chap. 1:1.
{not know my soul} Not take notice of mine own innocency, nor be ever the more confident of my cause, Chap. 10:15. Or, not know my self, or, my life. As if I were brought to nothing through the fear of God's majesty, and well nigh struck dead. So the word is used, Gen. 19:17. 1 King. 19:4. Jer. 51:14. For Soul see on Chap. 14:22.
{I would despise my life} Or, loath it. See Chap. 7:16. I should be weary of my life for fear of him. Or, I had rather die, than come to contend with God in judgment. See such comparisons included in absolute speeches, Psal. 40:6. & 51:16,17. Hos. 6:6. where God does not simply forbid sacrifices, (though the words seem to run so) but lay them low before knowledge, and obedience.
V. 22. {This is one thing, therefore I said it: he destroyeth the perfect, and the wicked} The consideration of what I have said before, and what I have felt myself, does evidently prove, that God shows no more favor to good men, than to bad.
{This is one thing} One remarkable thing in the world. Or, one thing that I purpose to maintain against you. Or, this is uniform. It is God's way of proceeding. Or, this case of mine is a singular case. God has not so afflicted any other man that fears him. Or, all I have said, tends to this one end. Or, all is one, whether I be just or unjust, I must be punished. Or, this is one thing that troubles me, that God punishes me that am upright, like a guilty person. They that excuse Job here, interpret it thus; In that which I have spoken before of God's power, I consent with you; but in that which follows, I dissent, and affirm, that God deals alike with good and bad in this world. But this will not stand with the construction of the words, unless they be forced. The words refer to what was said before, and infer a conclusion out of them; as appears by the word therefore. Instead whereof he would have said, but; if he had intended to begin a new matter, wherein he dissented from them. It is therefore a conclusion on the former premises, which Job further illustrates afterwards, to show that God deals as hardly with him, as with ungodly men.
{therefore} Because I think so, and have found it by observation, and am like to feel it by experience, if these judgments continue but a while on me.
{I said} Or, I say. Now, and will not hide my mind from you, but constantly affirm it for a truth. For it appears not, where Job had said so before. For Say see on Chap. 16:1.
{he destroyeth} Heb. consumeth. He not only lays pains on them, but makes an end of them. For Destroy see on Chap. 36:11. on Spend.
{the perfect} See on Chap. 1:1.
{and} As well the one, as the other; or no less the good, than the bad.
{the wicked} See Chap. 3:17. & 8:22. Isa. 48:22. & 57:20,21. Some writers mollify Job's speech, as if he intended only to show, that it was no argument his friends used, that he was wicked, because God so afflicted him, for he afflicts good men as much as bad: as Eccl. 9:1,2,3. Mal. 3:14. Ezek. 21:3. But that interpretation, agrees not well with those phrases of destroying the perfect, in this verse, and laughing at it in next verse. Out of which it appears, that Job in his distempered passion, goes higher than his friends, and complains of God. And from hence some conceive, that Elihu gathered that accusation against him, that he had said, He found no profit in piety, Chap. 35:3. because here in this verse, he charges God to deal as harshly with pious men, as with impious.
V. 23. {If the scourge slay suddenly, he will laugh at the trial of the innocent} When troubles come abroad in the world, God is so far from exempting, or upholding good men, that he takes pleasure to see them fall among the rest. Some writers conceive this sentence to be one of those speeches, which Job professes his sorrowfulness for, and shame that ever he uttered them, Chap. 40:3. and the other to be that, Chap. 7:15. that his soul chose strangling; because they perceived that Job never spake more hardly and sharply of God. And that therefore he was reproved of God, in the verses following, to wit, Chap. 40:6,7. This seems to be an answer to Bildad's speech, Chap. 8:18,20. He had affirmed, that God destroyed wicked men with his judgments, but not good men. Nay, says Job, in common plagues good men find no more favor with him, than the wicked.
{If} Or, when. For he speaks not by supposition of a thing that may be done, but affirming it to be so ordinarily in public judgments. So this particle is used, Numb. 35:20. Gen. 38:9. Judg. 21:21.
{the scourge} It comes from a word that signifies going about, or compassing about; and signifies a common calamity that goes through a country, and compasses it, scarce leaving an house untouched; as a scourge or whip compasses a man's body round about, and as the devil compassed the earth, and went all over it, Chap. 1:7. & 2:2. By the scourge, here, may be meant, any of those common and spreading calamities, as wild beasts, the sword, the plague, the famine, which go over cities, and countries, when they arise, Isa. 10:26. & 28:15. Ezek. 14:12, &c. Job might have respect here to his own scabs, which like a whip came round about his body. The Hebrew word שוט signifies. 1. A scourge for the back, Prov. 26:3. 2. Slander, or the scourge of the tongue. Chap. 5:21. 3. Oppression, or the scourge of the purse. 1 King. 12:11. 4. War, or any calamity, the scourge of the body. Isa. 10:26. So here.
{slay} Heb. Make to die. If destructive afflictions come, for all are not such, but those forenamed are: Plague, Sword, Famine, wild beasts destroy multitudes, and the good among the bad.
{suddenly} Neither are all destructions sudden, but some let men linger long ere they die. God takes good men away by plagues, as well as bad, and that without the least warning given; so that it is not perceived, till the thing be done, Prov. 6:15.
{he will laugh at} As if he took singular pleasure in the destruction of good men; else would he free them, and let wicked men perish alone in common calamities, as becomes the judge of all the world to do, Gen. 18:25. Or, He will deride, or scoff at; as if he were so pleased with it that he had no compassion of them at all, Psal. 2:4. Prov. 1:26. Spoken after the manner of men; for God has no face, nor cannot laugh nor weep.
{the trial} Those afflictions that should but try good men, Gen. 22. 1. but do indeed destroy them with the wicked. Or, the melting away; that is their destruction; as it is called, verse 22. and slaying, in this verse; for things melted, perish: see Chap. 6. 14. in the margin.
{of the innocent} If it were of innocent persons only, or gross sinners, it were somewhat strange, that the merciful God should take pleasure in their destruction: but much more strange is it to think, what he can find to take pleasure in, in the destruction of godly men. None are quite innocent, but he means such as fear God, and are free from those gross transgressions, that bring destroying judgments; as Lot was in Sodom, and Noah in the old world.
V. 24. {The earth is given into the hand of the wicked; he covereth the faces of the Judges thereof: if not, where, and who is he?} God not only takes away some good men by sudden judgments; but also gives others over to be oppressed by ungodly tyrants, to whom he gives authority to rule in the world with all licentiousness, and that over men better than themselves, and God bears them out in it, else they could not uphold their unjust sentences, as they do. None else could uphold them against the fury of multitudes oppressed by them.
{The earth} The earth itself, and all earthly honors and authority in it, and power over the inhabitants of it, Psal. 24. 1. or the men of the earth; as the city is put for the citizens, Psal. 97. 1. & 87. 2. or, the land. For it is likely, that Job had observed such things in the place, where he lived, and better knew the condition of that place, than of other parts of the world. For Earth see on Chap. 3. 14.
{given} By God, who only can dispose of it; for in this distemper Job complains of God; as appears by the end of the verse, and chap. 12. 19. For Given see on Chap. 14. 4. on Bring.
{into the hand} Into the power. They rule it, as they please. See Chap. 1. 12. wicked men have so much power on earth, that men may think the oppressors have conquered the world, and subdued the oppressed to live in it. For Hand see on Chap. 15. 23.
{of the wicked} Some understand it, of Satan, as some do the last petition of the Lord's prayer, Deliver us from that evill one; whose power, in the world, is set out, Eph. 2. 2. & 6. 12. 2 Cor. 4. 4. But Job speaking of outward pressures, not of spiritual temptations, intends evil men, that by their power oppressed good men; and it may be, seeing he speaks in the singular number in the original, he aims at some famous tyrant in those parts, known both to himself, and to his friends, that so he might convince them, and they have nothing to say against it.
{He} Some understand it of the wicked man, who, by bribes, blinds the judges, and makes them pass sentence for him, to uphold him in his cruelty, Prov. 17. 23. Eccles. 7. 7. Exod. 23. 8. Others, of the wicked prince, who blinds his judges with preferments, and makes them oppress the subjects in judgment to please him. But is it to be understood of God, and none else, as the words following declare.
{covereth the faces of the Judges thereof} God blinds them, by giving them over to cruelty, or permitting them to take bribes, so that they cannot discern right from wrong; but as if their faces were covered, they take no notice of oppressions to punish them, nor have no pity on the oppressed to relieve them. The Chaldee paraphrast reads, He hides justice from the face of the judges thereof. Or, he defends them in their unjust sentences, so that no man can question them for any wrong done in judgment. So covering or hiding is taken for defense, Gen. 20. 16. Psal. 17. 8. & 31. 20. & 91. 1. Or, He gives power to tyrants to condemn just judges, that would do right. So covering the face, is a sign of a condemned person, or one to be condemned, Esth. 7. 8. For Face see on Chap. 14. 20. on Countenance.
{If not, where, and who is he?} It is out of question, that this power to oppress others, and to uphold themselves in it, is given them from God. Where is any one else that could do so, or who dare undertake it? Amos 3. 6. Therefore by a vehement interrogation, he affirms it to be done by God, unless men would attribute the government of the world to some other, or to blind fortune, which were not only absurd, but also impious. You can therefore attribute these disorders to no other, but the providence of God. The plural argues a kind of admiration of the doer, and of indignation at the deed; as Gen. 27. 33. Hos. 13. 10. Or, If not, who then doth it? If it be not God, who then does it? where is any other in the world that can do it? So it infers a consequence, Chap. 17. 15. where is now, or then my hope? And Gen. 27. 33. what shall I do now unto thee? For in both places there is an inference from these words, foregoing. Or, If it be not he, who is he that doth it now? So the word is used for the present time, Isa. 22. 1. Job 19. 6, 23. It is done at this time. I can find none else to be the cause of it now but God; if you know any other, speak. A kind of challenge, arising out of Job's confidence, that it was so, and could not be disproved.
V. 25. {Now my days are swifter then a post: they flee away, they see no good} He confirms, what he had said, by his own example; and sets out the vanity of his days by a threefold similitude, out of three several elements; one taken from the earth, another from the water; and the last from the air.
{now} Heb. and; It is so with me, as well as with others; and therefore I speak not without a cause.
{my days} My days of prosperity: If I have had any comfortable days, they are quickly gone; but the prosperity of wicked men lasts long, Psal. 73. 4. Or, the days of my life; as Chap. 7. 1. Why should I feel so much misery, that have so little a time to live? For Days see on Chap. 14. 14.
{are swifter} Heb. lighter. A figure of the cause for the effect; for lightness of body is the cause of swiftness, Chap. 7. 6. Isa. 19. 1. Heavy bodies move slowly. The Hebrew word קל signifies. 1. To be swift, Hab. 1. 8. 2. To be light, or lessened. Gen. 8. 8. 2. To be vile, or lightly esteemed. Job 40. 4.
{then a post} Heb. one that runs. But it is used in Scripture for one employed in public service, to carry letters, or messages, from city to city, or kingdom to kingdom, on foot or on horseback; Esth. 8. 10. Such an one must make haste. My days are swifter than his running, or riding, for they stay not, nor give me no rest; which a post has sometime, for food, or sleep. My former life replenished with so many comforts, is so suddenly passed away, that no post may, in swiftness, be compared to it: and all these things were taken from me, almost before I had any enjoyment, or sense of them.
{they flee away,} As one that flees away in danger of his life. He makes haste, and stays nowhere. He would be swifter than a post, if he could, because his life lies at stake. So the word is used, 1 Sam. 19. 11, 18.
{they} My days have seen no good. He attributes it to his days; but means it of himself, who lived in those days. He saw no good in his days. So sight is attributed to places, Chap. 8. 18.
{see} Or, have seen; that is, enjoyed, Psal. 34. 12. So, to see death, is to die, Job 8. 11. To see life, to live. Job 3. 36. For See look on Chap. 19. 27. on Behold.
{good} Prosperity, worldly comfort, Psal. 4. 6, 7. My days passed away so swiftly, that I could not enjoy the comfort of anything I had. And now my good days are gone, and I have none, but uncomfortable ones left, Eccles. 12. 1. He speaks as one that had forgotten all his former comforts, by reason of the pressure of his present sorrows. I have had none, or very light experiment, or sense of human felicity. A post that rides in haste, or a man that flees to save his life, may see many good things, but cannot stay to taste of them. I could not so much as look upon them, which might be done in little time. For Good see on Chap. 21. 13. on Wealth.
V. 26. {They are passed away as the swift ships: as the Eagle that hasteth to the prey} The former similitude was taken from a post, or one flying to save his life on the land: here the next is taken from a ship at sea, hasting to the haven, which is swifter than a post; and the last, from a bird flying in the air, which is conceived to move swifter than a ship. All to express what little or short content Job now thinks he has had in his life. He had had a large portion of outward prosperity; but present misery had taken away the sense and remembrance of any comfort he had in it.
{they} My days, with all the comforts of them.
{are passed away} Glide away insensibly. Heb. are changed; go swiftly away.
{as} Heb. with. They go away, as if they kept pace with a swift ship under sail. Hence it appears, that a ship is swifter than a post: for in the verse before he had made them swifter than a post; and here he does but equal them to a ship.
{the swift ships} A ship goes faster than a post: but a swift ship exceeding fast. So do our days pass away. Heb. ships of desire. From אבה to will, or desire. That sail so swiftly, that they seem to have a great desire to be at the place appointed. Thus sense is attributed to senseless things. See on Chap. 1. 19. Ships are said to desire, as days to see good, verse 25. and the ship thought to be broken, Jon. 1. 4. Or, whose mariners at sea desire to be at home; or merchants at home, expect their quick passage, that they may escape sea dangers, and losses, and they may make gain of their rich loading, if they come home, or to the mart in time, or before others. Or, ships that carry choice fruits, as the Chaldee paraphrast reads it. From אביב: which signifies fruits beginning to be ripe. Such are by ships carried in haste from one port to another, lest they should rot by the way, and the voyage be lost. Or, Pirates ships. From איב, which imports enmity. For pirates, are sea-enemies, and choose the lightest ships, that they may soon overtake laden ones, and having robbed them, may soon get away, lest they should be pursued. For the same reasons, thieves on the land get the swiftest horses. Or, ships of Ebeh, which some take to be the name of some seaport, where the swiftest ships were in use; or of a river in Arabia, running very swiftly, which though the ships there be light of themselves, yet carries them by the swift stream thereof much sooner to the haven.
{as the Eagle} My days are as an eagle, which in flight is conceived to be swifter than any other fowl, Hab. 1. 8.
{that hasteth to the prey} Heb. to food; or, that flyeth upon the prey. The eagle is swift of himself; but hunger compels him to be swifter, when he flies to his prey. The eagle mounts high, yet being quick-sighted, spies a prey below, and comes upon it suddenly, like a thunderbolt, before it can shift for itself. No eagle can seize more swiftly on her prey, than sorrows do on me. By these several similitudes of things, swifter one than another, Job sets out the quick passing away of his comforts before, or his life now, and the likelihood of a speedy approach of death, if his pains were not soon taken away.
V. 27. {If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself} As my prosperity was quickly gone, so on the contrary my afflictions bide by me, and will not be shaken off. For when I determined, and set myself to bear my afflictions stoutly and patiently, and laid aside all unquietness, then new torments and fears assailed me, and made me lay aside that resolution. Or, If at some time I think to comfort myself with hope of deliverance, then my sorrows grow so great, that they dash that hope suddenly. See the like complaint, Chap. 7. 13, 14.
{If} Or, when; as Chap. 7. 4. See on verse 23. of this chapter.
{I say} If I think, or determine fully in my mind to complain no more, Psal. 39. 1.
{I will forget} I will not think any more of my sorrows to complain of them, but be as if I had forgotten my past and present misery, and had clean forgotten to complain. So this phrase is used, Psal. 137. 5. If I resolved to be very patient, and never to complain any more of God's harsh dealing with me.
{my complaint} Because of my affliction, and misery, Chap. 7. 11. The Hebrew word שיח signifies. 1. A bush. Job 30. 4. 2. Talk. 1 King. 18. 27. 3. Thought, or meditation. Amos 4. 13. 4. Complaint. Job 10. 1. So here.
{I will leave off my heaviness} Heb. my face. I will not only cease complaining; but also change my sad countenance into a cheerful one, 1 Sam. 1. 18. For a sad look shows the grief of the heart, Neh. 2. 1, 2. Mat. 6. 16. The face is the index of the heart, and the whole man is seen in it, as in a glass, Isa. 3. 9. Eccl. 8. 1. Hence it is, that the face is put sometimes for anger, which appears in a sudden change of the countenance, Gen. 31. 2. Ezek. 14. 8. Lev. 17. 10. Psal. 34. 16. Lam. 4. 16. See the margin there. And sometimes for sorrow and heaviness of heart, as here. For that cannot be kept in no more than anger, but will appear in the countenance. The word עזב signifies. 1. To leave, or forsake. Chap. 10. 1. 2. To fortify. Neh. 3. 8. Here it is used in the first sense.
{And comfort myself} Heb. strengthen; as Amos 5. 9. Psal. 39. 13. For sorrow weakens the spirits. He would so comfort up, and strengthen his spirits, that no complaint should come from him.
V. 28. {I am afraid of all my sorrows, I know that thou wilt not hold me innocent} When I think to be eased, my sorrows will not so be thrust out of my mind, but an army of most bitter torments make me afraid. And though you tell me, that God will not cast off the righteous, yet I am persuaded he will never heal me.
{I am afraid} It signifies a strong fear, that makes a man shake and tremble.
{of all sorrows} My pains, the causes of my sorrows. It signifies sore pains, such as women bear in travail, Gen. 3. 16. a vexing sorrow, Isa. 63. 10. when I go about to comfort myself, all such heavy things as I have felt, come into my mind, vex and grieve me; and make me afraid, that they will return on me; as Chap. 3. 25. Psal. 119. 56. and let me not have any rest or comfort, but make me break my resolution, and fall to fresh complaints, Psal. 39. 1, 3.
{I know} By experience. I have been so kept under already, and dealt withal as a guilty person, that I know it will be so still. And though I should not murmur, or complain; yet you are resolved to continue my affliction. Thus the word is used for experimental knowledge, Gen. 22. 12. By Abraham's offering up Isaac, God had an experiment of his fear of God. And the Greek word answerable is so used, Acts 10. 34. By the conversion of Cornelius and his, Peter saw by experience, that God would receive the Gentiles to favor. And so here Job gathered by the continuance of his troubles, that silence would not ease him, I look for no clearing from you, and this adds to my sorrows.
{thou} You, O God; Though he reason with Bildad, yet his mind ran still upon God, as the imposer of all his troubles upon him. Or, You, O Bildad; You think I am very impatient, and complain without a cause; but I know that you will not be persuaded to clear me by anything that I can say for myself. But it appears, that he speaks to God by the like speech, verse 31.
{wilt not hold me innocent, or guiltless} The word signifies to make clean, and by a metaphor, to account or pronounce clean. And, by consequence, to free from all those punishments, that light upon guilty persons; as Exod. 20. 7. 1 King. 2. 9. You will not free me from trouble; as an innocent man should be freed; but keep me under pressures still, like a guilty person. He saw no likelihood of an end, and therefore concludes there would be none; and so was afraid to comfort himself.
V. 29. {If I be wicked why then labour I in vain?} The coherence and scope of this verse, is variously delivered by interpreters. Some thus; If I were an hypocrite, or guilty of gross sins (though secret) as you conceive me to be, why should I spend breath to no purpose to maintain my innocency, or desire so earnestly to be brought to trial? No malefactor desires the assizes, that he may be convicted. And I were a vain man to stand thus in defense of my cause, if I knew myself to be a wicked man. Others thus; you are resolved to esteem me an ungodly man, and you will not be persuaded to think otherwise of me; and therefore I shall lose my labor to go about to purge myself to you, who will believe nothing that I say. Others thus; God is resolved to condemn me, and to deal with me, as with a wicked person, to lay load on me still; and therefore let me clear myself as well as I can, or cease complaining, yet God will pass sentence against me. I am persuaded by God's carriage to me, not only that I shall not be delivered, that I may appear to be godly; but that I shall be dealt withal like a wicked man, and have more troubles laid upon me: why should I then please myself with a vain hope of deliverance?
{if} The same particle is also added, verse 13. though it be not in the original there, nor here.
{I be wicked} If I be an ungodly man and fear not God, as men may think, that see me so extraordinarily afflicted. Others leave out If, and read it, I shall be wicked. When I have said what I can, or carried myself more patiently, you will not have a good opinion of me. Neither speech or silence will obtain it. Others read it, I shall be culpable, or, held a wicked man; or, I shall be condemned: So the Chaldee paraphrase reads it: To wit, by God, who will pronounce me so, and deal with me, as with such an one, do what I can, verse 30, 31. So the contrary word, That thou mightest be just, in the original, is translated, That thou mightest be justified, Psal. 51.
{why then} Heb. why is this. Or, why at this time. Why should I go against my conscience, and labor to no purpose?
{labour I} The word imports hard labor. Why take I so much pains to make apologies for myself, or in seeking arguments to defend my cause? Or why strive I to have audience before God? I do not long to be condemned. Or why have I labored in my prosperity to keep myself from sinful courses? as Psal. 73. 13. Or why labor I to suppress my grief and complaints? Or why do I vex myself thus at these troubles, if I have pulled them upon myself by my own wicked life? 1 Pet. 2. 20. Or, why am I not cut off? why bear I so much trouble in this life? The first interpretation is most natural.
{in vain} To no purpose. Without any hope of success, for say I what I will, or suppress my spirit as much as I can, I shall be condemned. The Chaldee paraphrase reads it, for nothing. See the same phrase, Psal. 73. 13, 14. and a reason like this; Because his troubles continued, notwithstanding his care of avoiding evil ways.
V. 30. {If I wash myself with snow water, and make my hands never so clean} He gives a reason why his labor to clear himself would be in vain, and sets it out by a similitude. Though I should make my cause as clean, as he that is washed with snow water, yet you will make me most foul and miserable.
{If} Or, Though; as Hos. 4. 15.
{I wash myself} Seek to make or declare my soul clean, by pleading my cause. An allusion to the heathen, and Jewish manner of washing their bodies after any external defilement, before they came to do service unto God.
{with snow water} With the clearest water like to snow. Or it may be some might use snow water in their ceremonial ablutions, as clearest water falling from heaven, and having no earth mixed with it.
{and make my hands never so clean} The hands in Scripture used for actions, because they are the principal instruments of acting, Psal. 18. 20. Isa. 1. 15. Jam. 4. 8. Heb. Wash my hands in innocency. Make them as clean as if they were washed in purity itself. Though I could justify all my actions. Others read it, wash my hands with soap; as Jer. 2. 22. Mal. 3. 2. For that scours more than water. It is an allusion to the custom of former times, wherein men suspected or accused of some hidden crime, did use to wash their hands to declare their innocency, Deut. 21. 6, 7. Matth. 27. 24. Psal. 26. 6. & 73. 13. Others read it, Wash my hands in a Well. Though I should make my innocency as plain, as a man's hands may be made clean by washing in a whole well of water.
V. 31. {Yet thou shalt plunge me in the ditch, and mine own clothes shall abhor me} Not only my labor in clearing myself will be lost, but also I shall be more odious.
{Yet} Heb. Then. When I think I have washed myself very clean.
{shalt thou} O God, see on verse 28.
{plunge me} Put me into the filth over head and ears, and stain me all over, as dyers color their cloth, Ezek. 23. 15.
{in the ditch} Make me all over filthy, like a man fallen into a dirty ditch. You will condemn me, verse 20. and account me as sinful, as a man is dirty, that falls into a foul kennel. Or, You will look away from me, as a man turns his face away from one that is all over filthy and loathsome. Or, You will make me all over filthy still with noisome scabs and stinking sores, though I should purge myself. Or, in the pit; You will not leave afflicting me, till you have killed me, and laid me low in the grave.
{and mine own clothes shall abhor me} Some take it literally. My clothes shall leave me like an abominable thing. I shall go naked to the grave. Or, I shall be so noisome then, that my winding sheet, if it had life, would fly away from me, as from a loathsome carcass. Or, I shall continue so sore and full of scabs while I am alive, that my clothes would fly from me if they could, and refuse to cover me, as scorning to touch such a filthy body. This shows the greatness of his miseries, so extraordinary, that the senseless creatures are brought in, as taking notice of it. So the stones are brought in as taking notice of the Jews' ingratitude, and the earth of Cain's cruelty, Luke 19. 40. Gen. 4. 10. As if Job should have said, I shall be so loathsome, that those creatures that have no sense, seem to scent and abhor my nasty condition. So the prophets, to show the height of joy or grief, call senseless creatures to take notice, Isa. 1. 2, 3. 1 King. 13. 2. Jer. 2. 12. Others take it figuratively; My friends and they that are near to me, as my clothes are to my body, such as these three are, that pretend to comfort me, shall take part with you; and say, That I suffer all this misery justly, and shall abhor me as a grievous sinner. All this elegantly shows the little hope that Job had to be acquitted by God, or eased of his pains. Thus good men in passion sometimes wrong God himself.
V. 32. {For he is not a man, as I am, that I should answer him, and we should come together in judgment.} If I were to plead with a man like myself, I could make my cause good, but being to plead with God, I cannot come off clear, because he is too strong for me, and will overpower me in judgment. I could plead with my equal, and free myself, but God's majesty will so oppress me, that it will strike me dumb, verse 4. Eccl. 6. 10. Jer. 49. 19.
{For} He shows the reason why he could not be righted, before God, not for want of equity, but because of God's greatness above him, and his great weakness in comparison of God.
{He} Now he turns his speech from God, to his friends, seeking to give them satisfaction, why he could not clear himself before God, although his cause were just. For change of the person, see Chap. 8. 18.
{a man as I am} A mortal weak man, fit for me to contend withal; but an immortal powerful God, able to overwhelm me, Numb. 23. 16. For Man see on Chap. 1. 1.
{that I should} Or, then I could. I want not matter, but power to plead. And so it should appear, if we stood upon equal terms.
{answer him} In judgment, or in a judicial way, as verse 3. For he speaks not here of answering hard questions, which shows wisdom, but of answering things objected against him, which shows innocency. For Answer see on Chap. 16. 1.
{and we should} Or, and we would. I would then be willing to maintain my cause.
{come together} He and I come face to face, as the plaintiff and defendant use to do. For Come see on Chap. 15. 21.
{in judgment} To plead one against another, verse 19. Chap. 8. 3. The rabbins observe, that the Hebrew word משפט, is put sometimes for pleading the cause, which is the beginning of judgment, and sometimes for the sentence pronounced, which is the middle of it; and sometimes for an authentic writing, expressing the punishment to be inflicted, and the fitness of the judge, to give power to the executioner to execute the sentence, and satisfaction to others, which was the end of the judgment in those times. Here it is taken in the first sense; for Job durst not so much as hope for liberty to plead his cause with God, much less that God would clear him, and declare as much to his friends. For Judgment, see on Chap. 22. 4.
V. 33. {Neither is there any days-man betwixt us, that might lay his hand upon us both} Though there be very great difference between God and me, yet if there were an equal judge before whom we might plead, that had power over us both for the time, as a judge may judge between the king and a subject, I might make my cause good; But God will judge himself, and let none else judge between us. Therefore I cannot escape, though I might have a time to plead for myself granted to me.
{neither} He complains, first, that God and he were not equal. Secondly, that there was none that had sufficient power to judge between them.
{is there any days-man} Or, umpire. Heb. one that should argue, or reprove. So the word is used, Psal. 105. 14. And so God did to Laban, Gen. 31. 24, 29, 42. One that might blame us, if we wronged one another in pleading, and might hear us argue the case with patience, and afterwards reprove or pass sentence against him that did the wrong. For Days-man, see on Chap. 15. 3. on Reason.
{betwixt us} That might hear us both indifferently, without inclining to either side.
{that might lay his hand} By his power keep us both in order. For both sides use to grow exorbitant in pleading. So that laying on the hand here, is not to strike, as Gen. 22. 12. & 37. 22. Or to bring into judgment, or imprison, as Neh. 13. 21. Luke 20. 19. Nor for blessing, as Mark 10. 16. Acts 8. 17. & 19. 6. Nor to work a miracle, as Matth. 9. 18. nor for ordination to an office, as Numb. 8. 10. 1 Tim. 4. 14. But have power to hear the cause, and decide the business. See hand, for power, Chap. 1. 12. Psal. 89. 25. For Hand see on Chap. 15. 23.
{upon us both} Upon God, as well as upon me, that I may neither do, nor suffer wrong.
V. 34. {Let him take his rod away from me, and let not his fear terrify me.} Seeing God is so far above me, and none is above him, that may judge between us, I wish that God would give me some respite from my pain, and lay aside his majesty for a while, that I might plead my cause without fear, and then I should be freed, Chap. 6. 4. & 13. 20, 21, 22. Here Job shows plainly what he thought, in this passion, that he could clear himself, if he might be suffered to speak freely for himself, and could prove, that God dealt too hardly with him. Else why do both Elihu and God blame him for justifying himself too much, and injuring God in his speeches, which he does nowhere more plainly, than in this chapter. Yea these very words are laid in Job's dish by Elihu, Chap. 33. 6, 7. and that he here requires, is granted by God, Chap. 38. 3. & 40. 7. that Job might see, that he had done God wrong, and charged him unjustly.
{take away} Heb. Remove. It is now upon me, and hinders me from pleading my cause so freely, as I could do, if it were removed, and taken off from me.
{his rod} The word שבט signifies, 1. a staff cut off from a tree; or rods, wherewith men strike others, as Exod. 21. 20. 2. it is put for a scepter, for scepters were wont to be made of wood, and are like staves or rods, Gen. 49. 10. Psal. 45. 6. 3. for a tribe, which come out of one father, as many rods out of one tree, Judg. 18. 19. 4. for a dart, made of a rod with iron on the end, 2 Sam. 18. 14. 5. for a pen, which is somewhat like a rod, and it may be in old time might be made of some kind of wood as well as of iron, Judges 5. 14. 6. for a stroke given by a rod, or the wound made by it, and metaphorically for any diseases or sores inflicted by God, Psal. 89. 32. Prov. 29. 15. Mic. 6. 9. 2 Sam. 7. 14. Chap. 21. 9. & 37. 13. So it is taken here. Take away from me those sores you have inflicted on me.
{from me} Heb. from upon me. That is, from biding upon me any longer.
{his fear} The fear I have of him, and the dread of his great power and majesty. His formidable strength makes me afraid, Exod. 15. 16. The word signifies a very great fear or affrighting. Thence came the word Emims, Deut. 2. 10, 11. Giants, so called, because of their extraordinary bulk of body, which affrighted men, who thought their strength to be proportionable. So God had terrified Job with fearful apparitions, Chap. 7. 14. Beams of majesty in God make men afraid, Judg. 13. 6, 22. Gen. 15. 12. Dan. 10. 8. Let not God appear so formidable to me to make me afraid.
{terrify me} The word signifies a great terror, such an one as puts a man almost beside himself, 1 Sam. 16. 14. Job desires that he may not be thus terrified, because he knew that men kept in awe could not plead their own cause well. Fear hinders them. Many have lost the day being terrified by the judges, though their cause were just. This is that Job fears in this place; and this being removed, he professes, in the next verse, he both could and would speak for himself.
V. 35. {Then would I speak, and not fear him: but it is not so with me.} Now he shows what he would do, if he were freed from the former fears, and pains. He would maintain his own cause against God's proceedings.
{then would I speak} In my own defense to maintain my innocency.
{and not fear him} I would do that which now I dare not do; being overcopped with God's majesty and power, I would not be afraid to plead my cause before God. I would do it confidently.
{but it is not so with me} So כי is translated but, verse 18. And the sense is, It is far otherwise with me, for I am daunted; and kept under with sores and fears. I have not that liberty of speech. I am yet terrified. Or, But I am not so with my self. As it is word for word in the original. That is, Fear has put me clean out of myself, as verse 21. 34. And I am not yet come to myself, Luke 15. 17. So that I know not what I say, and therefore am no way fit to plead my own cause. Or, For it is not so with me: As God's scourge seems to make me, and your speeches would make others think of me. So כי is translated for, Chap. 33. 13. Or, For I am not so with my self. My conscience tells me I am not the man you take me to be. It is not inward guilt, but outward pains and affrightments, that keeps me from speaking in my own defense. If they were gone, my innocency would minister boldness to me, and you should see what I could say for myself. Some read it, Because it is not so with me. And knit it to the words following, as if Job had said, Seeing you will not pity me, nor God relieve me, I will no more complain to him nor you, but smother my grief in my own soul. But this interpretation crosses the division of the chapters, spoils the sense, and wrongs Job a little who complains again very bitterly in the next chapter.
CHAPTER 10
Verse 1. {My soul is weary of my life, I will leave my complaint upon myself; I will speak in the bitterness of my soul} The coherence depends upon the end of the former chapter. As if Job had said, I cannot get leave to plead my cause with God, and if I could, his majesty would so daunt me, that I could not speak to him: I have nothing left now in these miseries, but to ease my heart by giving free vent to my complaints, seeing God does not cease to punish me nor my friends to condemn me.
{My soul is weary of my life} Life is pleasant in itself, but when it grows full of troubles, it is wearisome. I loathe it, despise it, would be rid of it, (as the word imports, Ezek. 36. 31.) that so I might be rid of trouble, which lies very heavy upon me. ב is translated of, Deut. 3. 26. Or, My soul is cut off while I live. So the word is used, Chap. 8. 14. And בחיי translated, while I live, Psal. 146. 2. And then the sense is, My soul seems to be cut off, and divided from this filthy and stinking carcass, as if I were already dead, Psal. 88. 4, 5. Or, I cannot live long: My pains and sores will kill me. I am as good as dead already. For Soul see on Chap. 14. 22.
{I will leave my complaint upon myself} I will bear the burden of my complaint. I will suffer for it, if I complain without a cause, Chap. 13. 13. Esth. 4. 16. Or, I will let loose my complaint concerning my self. So some understand that place, Exod. 23. 5. that a man should not forbear to loose his neighbor's ass lying under a burden. And על concerning, is used, Num. 8. 22. The sense then is, I will give way to it, and not hinder my soul from complaining. Sick men and men in misery think it an ease, if they may enumerate their sorrows, and vent them to others, Chap. 7. 11. Or, I will strengthen my complaint. I will complain more freely, and stoutly than I did before. So the word is used for fortifying, Neh. 3. 8. Or, I will leave my sighing for my self. I will no longer fret inwardly; and forbear to speak out, but I will speak of all my trouble, which lies so heavy upon me. So the word is used for thought, Amos 4. 13. And על signifies for, 1 Chro. 16. 21. And this agrees well with what follows. I will not muse upon my misery, to make it burn inwardly, but give it a vent to ease my spirit. I will speak, &c. For Leave, and complaint, see on Chap. 9. 27.
{I will speak in the bitterness of my soul} In so great grief of mind, I will not be silent, but will, in words, utter all that is in my breast, Psal. 32. 3, 4, 5. It notes the cause of his sore complaint, 1 Sam. 1. 10. And the same particle is so used, to set out the cause of a thing, 2 Sam. 13. 27. Esth. 1. 10. The words that I shall speak, are not so much mine, as the words of my bitter calamity. They are extorted from me by my sorrows. See the like phrase Chap. 3. 20. & 7. 11. Exod. 1. 14. Or, I will speak of the bitternesse of my soul. You know not what bitter things I endure inwardly: else would you pity me. Therefore I will declare them to you. So this particle is used in the beginning of this verse, of my life, Or, according to the bitternesse of my soul. So ב is used, Lev. 25. 15. My words shall be as bitter and sharp, as my inward sorrows, and griefs are. The sum of all is, to lay down the extremity of his outward troubles, and inward perplexities, that he may make way for his following complaints of God's hard dealing with him.
V. 2. {I will say unto God, Do not condemn me; shew me wherefore thou contendest with me} Job in these words, looks upon himself, as a man condemned without trial, because he was cast into such miseries, and subject to such censures of others, as men justly condemned use to be. And knowing no cause, why he should be thus dealt withal like an hypocrite, he desires God not to use his absolute power in condemning him, but to let him know the true cause of his miseries.
{I will say} I am resolved to speak thus openly. I can hold it no longer, my miseries are so great. For Say see on Chap. 16. 1.
{unto God} My friends condemn me; but I will try what God will say to me, who has power to judge me.
{Do not condemn me} Heb. Do not make me wicked. For the judge passing sentence on a malefactor, makes him liable to the sentence of the law, as a wicked man. Do not afflict me as an evildoer. Your dealing with me is as if I were such an one. Deal more kindly with me. See Chap. 9. 20. Deut. 25. 1. 1 King. 8. 32. Psal. 94. 22. Prov. 17. 15. Rom. 8. 34.
{Shew me} Heb. Make known to me. Make it plain to my understanding: your proceeding with me seems to be very strange: I desire to know the true ground of it: Before you condemn me, show the cause, that your judgment may appear to be just, Psal. 51. 4.
{wherefore} Heb. For what. Show me what great sin I have committed, that I should be thus heavily afflicted more than other men. Have I not feared you, and walked with a good conscience before you? yet you have let all these evils come upon me.
{contendest with me} I have given you no cause of so hot a contention, much less of so heavy a condemnation. The word signifies contending with a man, as an enemy in a suit, or cause. See Chap. 9. 3. Hos. 4. 1. Isa. 57. 16.
V. 3. {Is it good unto thee that thou shouldest oppress? that thou shouldest despise the work of thine hands? and shine upon the counsel of the wicked?} Do you delight to lay load on me, as these my friends do, and to justify their proceedings against me, and encourage them to wrong me? It seems by these afflictions continuing still on me, that you do countenance my friends that condemn me for an hypocrite, and those that robbed me of my goods. Thus Job stretches all the veins of his wit in an eloquent way, to express the greatness of his grief, and to draw God to a removal of his sorrows.
{Is it good} Good is taken sometimes for pleasing; as 2 Sam. 19. 27. & 18. 27. sometimes for profitable; as Deut. 6. 11. & 30. 5. sometimes for right and just, 2 Sam. 15. 3. Prov. 2. 9. For Good see on Chap. 21. 13. on Wealth.
{unto thee} Is it pleasing to you; or do you get any profit by it? or rather, seems it a just and equal thing unto you? How does this proceeding against me, agree with equity?
{that thou shouldest oppress} The word signifies to take away men's goods without just cause, either by fraud, as 1 Sam. 12. 3. Hos. 12. 7. or by violence, as Prov. 28. 3. Psal. 119. 122. It may be Job had respect to the taking away of his goods, Chap. 1. He speaks here, as if he thought that God did him wrong, in laying so great losses and pains upon him; as appears more plainly, verse 6, 7.
{that thou shouldest despise} Make light account of; as Psal. 15. 4. That you will not so much as look upon me in my afflictions, or hear my prayers. Or, reject; as 2 King. 17. 20. that you have clean cast me off, and let my adversaries triumph over me, and give me no assistance against them, nor deliverance out of my troubles. See Chap. 5. 19.
{the work of thine hands} Heb. the labour of thy palms. Not that God takes pains, and is weary of his work, as men are; but to show, that we are as surely made by God, as houses are by builders, that sweat and toil in the work. Though God do not labor, yet his work is made as well as if he did, and better than that on which men bestow most labor and pains. By labor is meant the fruit of God's work, the thing made by him, as Psal. 128. 2. Why should you despise me, whom you have made? as verse 2. God has no hands, but is spoken of here after the manner of men, who work with their hands; as Psal. 119. 73. Isa. 64. 8. See Chap. 6. 9. Builders use not to ruin what they have built. But you go about to ruin me whom you have made. This making is set out largely, verse 8. &c. The Hebrew word יגיע signifies. 1. Labor. Gen. 31. 42. 2. Goods gotten by labor, or the thing wrought. Psal. 128. 2. So here.
{and shine upon} Seem to favor them in their wicked counsels, and to approve of their plots against me, as if you did look cheerfully on them, to encourage them, Numb. 6. 25, 26. Psal. 67. 1. & 80. 7. Or, make their plots against me to prosper, and confirm the bad opinion my friends have of me, by continuing these great afflictions on me. So the sun by shining on the earth, brings the fruits thereof to maturity; Psal. 80. 19. & 90. 16, 17. Job 39. 34.
{the counsel} The advice my friends take one from another; and their joint conclusions against me, Psal. 1. 1.
{of the wicked} Ungodly men, such as fear not God, as my friends show they do not, by condemning me for an hypocrite, because of my sore afflictions; which would rather make those that fear God pity and comfort me.
V. 4. {Hast thou eyes of flesh? or seest thou as man seeth?} You need not afflict me thus, to find out my wickedness; for you know my heart, and secret ways, which men do not, and you know that I am not a wicked man, verse 6, 7.
{hast thou} Certainly you have not.
{eyes} Eyes and ears, and mouth, are attributed to God in Scripture after the manner of men; not that he has any bodily members, being more spiritual than the angels; but because he knows all things, and can fully reveal his will to us without these members, better than men can with them; Psal. 34. 15, 16. Josh. 9. 14. Eyes here may be put for the judging faculty of the soul. The eye being the most excellent of the senses, is put sometimes for the other senses; as for feeling, Job 3. 10. for seeing, Gen. 42. 1. and so also for the understanding and sight of the mind, which is therefore said to be opened, as the eyes are to see, Acts 16. 14. For Eye see on Chap. 2. 12.
{of flesh} Fleshly eyes. Such as men have. Bodily eyes made of flesh. God needs not the help of such eyes. He sees not as man does, 1 Sam. 16. 7. He knows the heart, and needs no further trial. Flesh is put for man in Scripture, Isa. 40. 6. Joh. 1. 14. For Flesh see on Chap. 14. 22.
{or seest thou as man seeth} Why should you continue to afflict me thus, as judges do, that know not the right, and therefore are forced, by racks and torments to bring malefactors to confession? and sometimes, out of malice, condemn and torture men, looking more on the person, than on the cause; but you know all things, and are most just. How can I then, being godly, be thus afflicted by you; as if you were a man that either knew not my righteous just cause, or would never be reconciled to me? For See look on Chap. 19. 27. on Behold.
V. 5. {Are thy days as the days of man? are thy years as man's days?} Have you need of much time of enquiry before you can judge, as earthly judges have? Are not you eternal, and know things past, present, and to come in a moment? You need not then spend time to enquire into me, as men do; but knowing my integrity, may clear me presently, and set me at liberty.
{are thy days as the days of man?} You are not of short continuance, as man is, Chap. 7. 1, 6. nor ignorant of things, as he is, till in process of time, he have learned the truth of them. Man is a miserable creature, so the word imports; as Chap. 5. 17. & 7. 17. For Days see on Chap. 14. 14.
{are thy years as man's days?} God's time is set out by years, man's by days: for man continues but a while; but God lives forever. Lest therefore any man should think their continuance alike (though one might be greater than another) because in the beginning of the verse, he had attributed days to both: in the end of it, he attributes years to God, and days to man. The word for man in the beginning of the verse was אנוש. Frail, or sorrowful man. Here he changes the word into גבר. Strong powerful man. If any man should object, A sickly man's days are nothing to God's, he lives uncomfortably, and may quickly die; but a strong man's days may be something. No, neither, says Job, are the strongest man's days anything to God's years. Others interpret the whole passage thus; Are you of so short a continuance, and so full of malice and revenge, that you should seek to find out occasions to execute your spleen against me quickly, as men do, lest they should die before they be revenged. Sure it is not so with you. So David's servants persuade him to take his time for revenge upon Saul; and not to let it slip, 1 Sam. 24. 4. and Abishai does the like, 1 Sam. 26. 8. and the devil rages against the church, because of abundance of malice, and shortness of time, Rev. 12. 12. But this interpretation cannot fit well with the two verses following, which carry these words rather to enquiry of wickedness in Job, than to study of revenge.
V. 6. {That thou enquirest after mine iniquity, and searchest after my sin?} Is there any need, that you who know all things, and are not ignorant of my integrity, should torment me thus continually, to make me confess myself a wicked person?
{that thou enquirest} It should seem by your rough dealing with me, that you have some such purpose; for you lay one affliction upon me after another to make me confess myself guilty, as a man seeks earnestly after another man's life. So the Hebrew word signifies, Exod. 4. 19. 1 Sam. 22. 23. Jer. 50. 20.
{after mine iniquity} Or, for mine iniquity; as Psal. 84. & 85. in the titles. The word properly signifies crooked or perverse dealing, Chap. 7. 21.
{and searchest} As if you would make me to confess by torments, and brought me in these pains and sores as witnesses against me, and curiously and strictly proceeded against me, omitting no kind of affliction that might make me accuse myself, as judges invent new torments to find out secret treasons.
{after my sin} Or, for my sin, as before in this verse. The word signifies a lighter error, or missing of the mark, Chap. 7. 20. You do seek all advantages against me, as if you would be glad to find any little hole in my coat. So sharp is your proceeding against me.
V. 7. {Thou knowest, that I am not wicked, and there is none that can deliver out of thine hand} There is no need of torments to find out this business, for you yourself can clear me. Seeing therefore you know I am not wicked, why am I tortured, as if I were most wicked; especially seeing there is none can take off this load, you have laid upon me?
{thou knowest} Heb. it is upon thy knowledge. You know it of yourself, not by intelligence from others. See the like phrase, Hos. 10. 10.
{that I am not wicked} He does not say, that I have not sinned; but that I am not an ungodly man. See verse 3. Chap. 9. 29.
{and there is none} Or, yet there is none; as Psal. 119. 109, 110. It is a comfort, when a man is unjustly condemned by earthly judges, that there is a superior judge in heaven, to whom we may appeal, and he will right us. But Job sets out how hard he conceived his case to be, that was as it were condemned or punished like a wicked man by God, and so could look for no deliverance from any other. As if he had said, Why do you lay such load on me? Would you have me to sink under it? You know no man can deliver me, Chap. 9. 12.
{that can deliver} It signifies pulling a man out of troubles, or from enemies; as Esai. 20. 6. Prov. 6. 5. like snatching out of the fire, Jude verse 23. or out of the lion's mouth, 1 Tim. 4. 7. 1 Sam. 17. 35. None can deliver me, though you should deal never so harshly with me.
{out of thine hand} Out of your power; as Chap. 1. 12. 2 King. 18. 30, 33. Dan. 3. 15. Or, out of these pains, which your hand has inflicted upon me; Psal. 39. 10. 1 Sam. 6. 9. Exod. 9. 3. For Hand see on Chap. 15. 23.
V. 8. {Thine hands have made me, and fashioned me together round about, yet thou dost destroy me.} Some give the coherence thus; You need not afflict me to find out my sins, and make me confess my wickedness, for you did make my soul, with all the faculties of it, and my body with all the members, and know what is in every one of them, Psal. 94. 9. Others thus, and more rightly, Why will you go on to afflict me, till I be destroyed, seeing you have taken so much pains in making of me? Men use to preserve their works, and not to ruin them. And so he prosecutes his argument, mentioned verse 3.
{thine hands} Not that God has any hands or members, but they are attributed to him after the manner of men, to show that God did as surely make us, as men do those things which they work with their own hands.
{have made me} Some read it, thy hands have put me to pain. But that agrees not well with what follows immediately, And fashioned me. It signifies to make a thing with much pains and labor. Not that God does weary himself in making man, but to show the excellency of the work; for such things as men take pains about, use to be accurately done. Hence comes עצב, an idol, because they use to be curiously made to draw men to worship them. So is man made, Psal. 139. 14, 15. as exactly, or more than those things wherein men take most pains, and show most skill.
{and fashioned me} Trimmed me up. Set all my parts in order, and completed me, Gen. 1. 31. Psal. 119. 73. Esay 43. 7. For Fashioned see on Chap. 14. 9. on Bring forth.
{together round about} At one time, and wholly. No part of me made by any other. An allusion to a potter, who makes his work by turning it round, till it be all finished, Jer. 18. 3. Or, to a statuary, who looks round about his work, to see if all be exact and complete, Job 7. 13. Luke 11. 40. Broughton reads it, in every point: Some join it to the words following, yet thou wilt destroy me together round about; That is, you will make a speedy end of me by these troubles. For Together see on Chap. 34. 29. on Only.
{yet} Heb. and. See on verse 7.
{thou dost destroy me} The word signifies to swallow, as greater fishes do lesser, and so they are consumed suddenly, and altogether, Chap. 2. 3. & 8. 18. & 9. 22. Psal. 52. 5. 1 Cor. 15. 54. 2 Cor. 5. 4. 2 Sam. 20. 19. Others read it, And wilt thou destroy me? The interrogation carries an admiration with it, as Amos 3. 4, 5, 6. Will you destroy me, as you have done my estate, though I be your creature? The former translation carries a complaint with it, as if Job thought it an unfit thing for God to deal so hastily with him, as if he would undo what he had done, Gen. 6. 7. And some observe a double emphasis in it; one in the word yet; the other in the word me. Though you have made me, yet you will not spare me, Even me, who have been careful to please you in the course of my life. How would you have dealt with me then, if I had been made by another; or had been an ungodly man? God uses the same argument to convince Jonah, Jon. 4. 10. and the church to persuade God to mercy, Esay 64. 8, 9. God made man in a better condition than the beasts, and as the principal creature on earth to whom he would do good, and planted his own image in him, and therefore it seemed strange to Job, that God should delight in the destruction of such a creature, as he seemed to do in his dealing with him.
V. 9. {Remember, I beseech thee, that thou hast made me as the clay, and wilt thou bring me into dust again?} The argument in the former verse was taken from the maker; in this verse, from the matter. Do you make me so brittle to destroy me with pains? Brittle things should be gently dealt withal.
{Remember} Remembrance attributed to God, who cannot forget, implies a serious thinking of what he seemed to slight before, and a speedy supply of the wants of his people, or delivering them out of trouble, Psal. 20. 3. & 132. 1. & 136. 23. & 9. 18. 1 Sam. 1. 19. Chap. 4. 7. & 7. 7.
{I beseech thee} Chap. 4. 7. Or, now, as Chap. 5. 1. for Job in his passion does not use entreaties, but complaints, as if he would say, At present you have forgotten my frail condition; else you would not deal so roughly with me.
{that thou hast made me as the clay} Some understand it of our creation, and conceive man's body was made of dust mingled with water, which is clay, and that here is an allusion to Gen. 2. 7. & 3. 19. But the words following seem rather to carry it to the forming of man in the womb, which he goes on to describe curiously. And it may be read, Thou hast wrought me like clay. As the potter tempers the clay, and works it into an earthen vessel, so does God frame and form our bodies in the womb, though not out of earth, as at first. This shows our brittle condition; we are like earthen pots quickly and easily broken, Psal. 2. 9. Rev. 2. 27. and so Job thinks it were fitter that he should be spared, because he cannot bear much more, Psal. 103. 14. Esay 45. 9. & 64. 8. Jer. 18. 4. Rom. 9. 21. For Clay see on Chap. 4. 19.
{and wilt thou bring me into dust again?} Will you by grievous torments bring me suddenly to the grave? Will you not leave afflicting me till I die? Psal. 30. 9. & 90. 3. Or, it may be read; And that thou wilt bring me into dust again. It will not be long ere I shall die, and therefore it were fit that I should find some rest a while before, Psal. 39. 12, 13. For Bring again see on Chap. 15. 23. on Turnest. For Dust see on Chap. 14. 8. on Ground.
V. 10. {Hast thou not poured me out as milk, and curdled me like cheese?} He goes on to describe God's great care in making him in the womb, that he may the more wonder at God's harsh dealing with him now. He sets out his first conception by a modest similitude taken from the making of cheese.
{Hast thou not?} Certainly you have. An interrogation negative makes a strong asseveration affirmative; as Numb. 23. 30.
{poured me out} As men pour out metals melted, Ezek. 22. 21, 22. So bells are made, and coin. So by God's wonderful work the seed whereof we are made in the womb is parted, and as it were poured out of the substance of our parents, as out of a vessel.
{as milk} As the good housewife pours out the milk to strain it to make the cheese. The seed whereof we are made, may well be compared to milk, being not much unlike it in color, as naturalists report. The word חלב signifies. 1. Milk. Deut. 14. 21. 2. Fat. Levit. 7. 2. Here it is used in the first sense.
{curdled me} Thickened the soft matter and liquid substance whereof I was made. The word signifies gathering together, Exod. 15. 8. Zeph. 1. 12. For moist things must be gathered closer together into a narrower room, before they can be made dry and firm; as appears in making bells, coin, cheese.
{like cheese} As the woman presses the milk with her hands, and with weights, to make it cleave together, and harden, till it become curds, and afterwards cheese; so God by the natural heat of the mother, makes the seed in the womb more dry, hard, and firm, till it become a fleshly mass, and after frames it into a body. An elegant similitude to set out man's conception in the womb, and such an one as the philosophers can scarce equal. Some understand it of man's creation at the first, but that answers not to the story in Genesis, where no liquid matter is mentioned, only he is said to be made of the dust of the earth, Gen. 2. 7. and so repeated, Gen. 3. 19. But it most evidently agrees with our framing in the womb.
V. 12. {Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews.} Here Job proceeds to show what a wonderful and firm work God makes of that little and liquid matter, whereof we are made. He mentions not all the parts of man, but leaves the excellency of the inward parts to be understood by the curious working of the outward ones, which are but as a garment and fence unto them. And he follows not the order of nature, but sets out first the skin and flesh, which are more apparent to us; and then the bones and sinews, which are more hidden from us. A strange work, that out of such liquid matter should be made not only a thin skin, and firm flesh, but also hard bones, and knitting nerves.
{thou hast clothed me} Skin and flesh are our natural clothing to cover the inward and more noble parts, which do as it were keep state within, as not fit for the eye to look upon, and so are kept from cold as the body by the garments. And not without great need; for the brain, heart, liver, and other inward parts, being more tender than the outward, if they should lie open to all weathers, would soon ruin the whole fabric, and bring the body to the grave. The excellency of these inward parts appears, in that he accounts them to be the man, and the skin and flesh but the garment, for so he says, Thou hast clothed me, Matth. 6. 30.
{with skin and flesh} Skin is the external clothing of the inward parts; flesh, the internal, as the body is clothed with upper and under garments to keep out cold. For Flesh, see on Chap. 14. 22.
{and hast fenced me} Secured my inward parts, as a field with a fence. Heb. hedged me, Chap. 1. 10. The outward hedge of skin and flesh, though it might keep out cold, yet it was not strong enough to keep out all other dangers, therefore God adds an inward fence of bones and sinews, as in fenced cities, walls, and ramparts are made one within another, that if one be pierced, the other may keep out the enemy. So has God taken care for preservation of man's life, by guarding his internal parts with a double fence. Some read it, Thou hast covered me. For these also help to cover the inward parts, as well as flesh and skin. Others, Thou hast sowed me together; Which is also true. But the first reading is best.
{with bones and sinews} With bones for strength, and sinews for motion: and under these, as the more noble, are the gristles, muscles, and nerves, contained. Bones make the body go upright. Sinews convey sense and motion to it. The whole verse may be read interrogatively as the former, Hast thou not clothed me, &c? And so may the next, Hast thou not granted me life, &c? And the reading will go on in one phrase, and the words be more emphatic. And it is usual in Scripture to understand the sign of the question in the following sentences, having put it before the first, Job 3. 11, 20. with 23. Deut. 32. 6, 34, 37, 38. For Bone, see on Chap. 2. 5.
V. 12. {Thou hast granted me life and favour, and thy visitation hath preserved my spirit} He proceeds from man's formation to his quickening and preservation in life, and to the infusion of the soul, the beginning of life, sense and reason, and the wonderful work of God, in keeping man from being stifled in the womb, and from many dangers after his birth.
{Thou hast granted me} Heb. Thou hast wrought with me. Made as it were a covenant with me of life and favor. For Wrought, see on Chap. 14. 9. on Bring forth.
{life} You have given me a soul, whence comes life. A figure of the effect, for the cause; as on the contrary, sometimes, the soul is put for the life; as it is interpreted, Psal. 7. 5. You have quickened me in the womb, and brought me alive out of it.
{and favour} Some understand it of a reasonable soul, which is a special favor bestowed upon man above the beasts, though they also have life. Others understand it of God's mercy, in preserving the infant alive in the womb, after that he has quickened it; for it might easily be strangled in the narrow prison of the womb. This was a great favor; for if he had died in the womb, he had been little the better for his life, Chap. 3. 16. Eccl. 6. 3. Psal. 22. 9. Others take it for a continual course of blessings and comforts bestowed upon him in his life for the good of soul and body. Or comfortable provisions to keep him alive. As it is taken, Gen. 21. 23. & 24. 49. Exod. 15. 13. Ruth 1. 8. Others take it for one thing intended in two several words. You have given me life, which is a great favor; as continuance of life is promised as a great blessing, in the fifth commandment. There is no comfort in anything without it, and men would give anything for the retaining of it, Chap. 2. 4. Eccl. 9. 4. The third is the most likely. The word חסד signifies. 1. Mercy, or favor, or kindness, Judg. 8. 35. 2. Reproach, Prov. 14. 34. Here it is used in the first sense.
{thy visitation} Or, oversight. Your providence and care of me. This visitation is not to condemnation, as Jer. 5. 9. Hos. 9. 7. nor for correction, as Psal. 89. 32. nor for deliverance out of trouble, as Exod. 4. 31. but for preservation from those evils, that might have taken away his life before now. So masters oversee their families, that no man may hurt their children or servants.
{hath preserved} You did not leave me to shift for myself, when you had made me, but kept me from what might endanger my life. Hereby God's watchfulness over him is intended, and using his almighty power, to keep him from deadly dangers, Psal. 121. all over. A similitude taken from shepherds, that watch over their flocks, Jer. 31. 10. For Preserved, see on Chap. 2. 6. on Save.
{my spirit} Not meant of soul or courage, as sometimes, but of life itself, which is gone when the spirit departs, Gen. 25. 8, 17. So that in this verse, he sets out God, first, as the giver of life; secondly, as the provider of things needful for continuance of life; thirdly, as the protector of men, against deadly dangers. For Spirit, see on Chap. 15. 2. on Vain.
V. 13. {And these things hast thou hid in thine heart: I know that this is with thee} Though you have thus accurately made me, and carefully preserved me, yet you have kept closely within you, a purpose to afflict me. How are these two sociable? So men purposing revenge, watch for a fit time; and make show of good will in the meanwhile. Though you did me much good, yet have you a secret purpose to plague me, as now you show. This coherence suits best with the following verses. This is a grievous complaint, and shows how far Job was transported in his passion, that compares God to an enemy, watching for a fit time, to take him unawares, to molest him.
{And} Or, Yet. So it is used, verse 7, 8.
{these things} Intentions of bringing evil upon me your creature.
{hast thou hid} Laid up closely, so that I could never perceive it, till these sorrows overtook me. Or, it may be read with an interrogation, And hast thou hid these things in thine heart? The answer follows, I know you have.
{in thine heart} Kept them close from my knowledge, as men do things they keep in mind, but utter not. For Heart, see on Chap. 15. 12.
{I know that this is with thee} I am sure that you have dealt thus closely with me. Or, I know it by experience, and by feeling these sorrows upon me. They make it plain to me. So the word is used for experimental knowledge, Hos. 9. 7. Others, understand it of God's eternal purpose to make Job in that accurate way, spoken of before; but that agrees not well with Job's scope, nor the words following.
V. 14. {If I sin, then thou markest me, and wilt not acquit me from mine iniquity} It appears by your harsh dealing with me, that you had a purpose to afflict me, for I cannot any sooner commit a sin, though but out of human infirmity, but you presently lay load upon me, and will not leave punishing me, till I be destroyed.
{If} Or, When. As Amos 7. 2. Job 7. 4. As oft as I sin, you note it, as it were in table-books, to punish me for it afterwards, Chap. 14. 16. & 31. 4.
{I sin} I err, or go never so little out of the way, that you have set me. The word signifies missing a mark, Judg. 20. 16. And so metaphorically sinning, which is missing the mark God sets before us.
{then} Heb. and. It is rendered then, Chap. 1. 25. & 2. 9.
{thou markest me} The word signifies, first, to preserve, by keeping out of evil and trouble, Psal. 141. 9. So it signifies, verse 12. of this chapter, Psal. 18. 23. Secondly, to keep in prison, Chap. 7. 12. 1 King. 20. 39. Thirdly, to watch exactly what we or others do, Psal. 39. 1. Jer. 20. 10. So here, You do watch over me, and observe all my thoughts, words and deeds, to get an advantage against me. For Markest, see on Chap. 2. 6. on Save.
{and wilt not acquit me} Nor pronounce me innocent. See Chap. 9. 23.
{from my iniquity} The word signifies crooked actions, such as run not level with the law of God, but turn aside from it, Chap. 7. 21. Others read it by way of question, thus, If I have sinned, wilt thou keep me in prison, and not acquit me from mine iniquity? As if Job had said, Suppose I had committed some great offense, which I do not confess myself to be guilty of, is it therefore fitting that you should keep me in prison still, as if I were a wicked man; or rather that you, who know that I hate wickedness, should pronounce me upright, and declare me to be so, by taking away these plagues from me? And so he confirms his former complaint, renewed in the former verse. Iniquity, is put for the punishment of iniquity, as Chap. 7. 21. Esay 53. 6. 1 Sam. 28. 10.
V. 15. {If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head: I am full of confusion, therefore see thou mine affliction} He shows by a pathetical dilemma, that he is every way miserable, and that whether he be a wicked man or no, he has no hope of escaping this misery that is upon him. Be I bad or good I must be punished.
{If I be wicked} If I be an ungodly man, as these my friends accuse me to be, Chap. 9. 22, 29.
{woe unto me} Then let me be punished more by God, and forced to cry out, Wo is me, Jer. 4. 31. Let me feel worse torments than I have. Or, I shall be quite undone. The word imports some great and extraordinary misery likely suddenly to fall upon him, Mic. 7. 1. 1 Cor. 9. 16. Some derive it from ילל, to howl; as men do in woe, Esay 13. 6. & 23. 1. Hos. 7. 14.
{and if I be righteous} If I be so, it is all one, I can look for no ease. By the word righteous, he means a godly man, as appears by the opposition to a wicked man, Chap. 9. 15, 20.
{yet will I not} Or, yet can I not. So the future is translated, Chap. 8. 11. See also on Chap. 9. 15. I am so broken with pain and grief, that I cannot look up with any comfort, though I were never so righteous; as verse 16.
{lift up my head} Men lift up their heads sometimes out of pride, Psal. 83. 2. And hang them down out of humility, as Isa. 58. 5. Sometimes the head is lifted up out of joy for some exaltation or deliverance had or promised; as Psal. 27. 6. Luke 21. 28. And hanged down for trouble threatened or inflicted, Lam. 2. 10. So Job here. He hangs down his head by reason of continual pains, and conceives no hope of freedom from them, that he might rejoice, but rather expects to sink under them. For Lift up, see on Chap. 11. 3. on Suffer, For Head, see on Chap. 19. 9. and 20. 16.
{I am full of confusion} The word full, or satisfied, argues abundance. I am as full of confusion, as men are of meat, that desire no more. So the word is used, Gen. 25. 8. Job 14. 1. The word confusion, in the original, comes from קלה, to roast, Jer. 29. 22. which is the greatest of torments. None like fire. He had shame, and burning heat within, which made him to blush outwardly. Confusion filled him because of his afflictions, and the hard censures of his friends. Confusion is more than shame. It distracts the mind, and makes a man not know which way to take. So it was now with Job. Or, it may be meant in respect of the shame that fell upon him in regard of his fall from so great riches, to so poor an estate, which made him to be contemned by those that honored him before. Some read it, Be thou satisfied with my confusion. As if he had spoken to God to entreat him not to lay more trouble on him, but to rest satisfied with the confusion his friends had brought upon him already. But the first reading is better; neither is the word my, in the original. Men are said to be full of confusion, that are overwhelmed with shame and contempt, Hab. 2. 16. Psal. 123. 4. For Full, see on Chap. 7. 4.
{therefore} So this particle is used, Chap. 11. 6.
{see thou mine affliction} If you will not credit me, look round about me, and you shall see nothing but affliction. You shall find my estate altogether as bad as I have reported it, Psal. 25. 18. & 119. 153. There David speaks it to move God to mercy; but Job here, to accuse God of cruelty in his distempered passion, as appears both by the words before and after. You know I am afflicted, but you take no compassion on me; but seem rather to hide your face, or look another way, Psal. 10. 1. By affliction, he means the weakness arising out of affliction, that lay as an heavy burden upon him: yet God seemed not to pity him, nor grace him with a good look. Some read it, Being full of confusion, and seeing my affliction. As if Job laid down the causes of his hanging down his head, to be confusion within, and affliction without. But the original words will not bear that translation. The former is more suitable to them. For See, look on Chap. 19. 27. on Behold.
V. 16. {For it increaseth: thou huntest me as a fierce Lion; and again thou shewest thyself marvellous upon me} Here Job shows the cause why he did complain so much of God's sharp dealing with him before, to wit, because of the increasing of his pains.
{For} So is this word used, to show a reason of a thing, Chap. 11. 4. Though commonly it couples things together, and signifies, And.
{it} My affliction.
{increaseth} Heb. is lifted up; or, lifts up it self. As an enemy it lifts up itself against me, or raises itself high, and domineers over me. The word when it is used of God or good men, it signifies excellency or glory, as Exod. 15. 1. when of ill men, it notes out pride, Job 40. 11, 12. when of senseless things, it signifies growing or increasing; as Chap. 8. 11. and so here.
{thou huntest me} You, O God, follow me, as close with plagues, as an hunter follows his prey with dogs. Sometimes he complains of his diseases, sometimes of God, as men in pain use to do, sometime blaming one cause, and sometime another.
{as a fierce Lion} One more cruel than ordinary, Chap. 4. 10. As a lion rampant hunts his prey, follows it close, lets it nowhere be quiet, till he has taken it, and torn it to pieces, so you give me no rest between my plagues, nor for ought I see, will give me any till I be utterly destroyed, Isa. 38. 13. Lam. 3. 10. Hos. 5. 14. Or, as men hunt a fierce lion, which leave not till they have killed him, lest he do more mischief; such an one you esteem me, and use me accordingly. See on Chap. 7. 12.
{and again} Heb. and thou returnest. When one affliction seems to grow toward an end, you presently clap another upon me. For Returnest, see on Chap. 15. 13. on Turnest.
{thou shewest thyself marvellous} You do not correct me in an ordinary way, but lay extraordinary plagues upon me, that men may wonder at me, Num. 16. 29, 30. above that which is common to men, 1 Cor. 10. 13. in extremity, above measure, 2 Cor. 1. 8. You do so press me with new and exquisite sorrows, as if you would show all your power in afflicting me, that the world might see what a wonderful workman you are in my troubles, Lev. 26. 21. Deut. 28. 59.
{upon me} Who am already half dead, like a weary beast lying down before a lion. Or, against me. As if I were your mortal enemy, so that you could never lay plagues enough upon me.
V. 17. {Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war are against me} The greatness and frequent return of his troubles is further set out in this verse.
{Thou renewest} Still he attributes his troubles to God, though Satan had an hand in it. You give new strength to your witnesses against me, that they may not give over. Or rather you bring in fresh witnesses against me one after another. Which agrees best with the words following.
{thy witnesses} Some understand it of Bildad's following Eliphaz in pleading against Job. But it is rather to be understood of new and fresh plagues coming one after another upon him, which men would judge to be sent by God as witnesses of God's indignation against Job, to force him to confess some great wickedness committed against God; for great judgments use to attend upon great sins, and are esteemed by men to be open witnesses of secret wickedness. And are so often, though not always. So that Job complains, that God brought new witnesses against him like new moons, but always watery. As angry men, when one witness will not serve to condemn him, whom they accuse, bring more still, till it be done. So the Jews dealt with our Savior Christ, Matth. 26. 60. So witnesses are taken for plagues, Ruth 1. 21. Chap. 16. 8. And it agrees well with that which follows here, Mal. 3. 5.
{against me} To prove me a wicked man. Or, Before me. To my face, as witnesses to convince me openly, Gen. 31. 37.
{and increasest thine indignation} You send me daily more and greater plagues, as if your anger did not decrease, but increase against me daily.
{upon me} They press me down, as an heavy burden on a weary man. Or, within me. as Chap. 6. 4.
{changes} Divers afflictions, one coming after another, like waves in the sea.
{and war} Job had no open war now against him, but he means a multitude of troubles setting upon him like so many enemies. And as in besieging a town, fresh troops succeed those that are weary, till it be taken; so his troubles came daily upon him. See Chap. 6. 4. For War, see on Chap. 7. 1. on Appointed time.
{against me} 2 King. 13. 12.
V. 18. {Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me} Seeing you take no pity of me in these sore afflictions, and will not hear my complaints to deliver me; why did you give me life at first, was it of purpose to make me miserable? This is worse, than if he had wished for present death; for it argues ingratitude for his life and the former comforts, disrespect of God's honor, which he had formerly promoted, and discontent with God his creator.
{Wherefore then} For what good end or purpose did you bring me into the world? It seems not to be for any good to me, I am now so miserable.
{hast thou brought me forth out of the womb?} Why did you give me strength to come alive into the world? Was I born only to suffer those evils, that I could not have suffered in the womb? See the same complaint, Chap. 3. 11. and one suitable to it, Num. 14. 2, 3. where the people of Israel make as light account of God's bringing them out of Egypt, as Job does here of his birth.
{oh that I had given up the ghost} The same wish, in effect, with the former; for if he had not died in the womb, but a little after, then some eye would have seen him, though but a while: Or, why died I not in the very birth, for then no eye could have seen me alive? Others read it, Then had I given up the ghost, &c. It had been much better with me then now it is. Giving up the ghost is often used for dying, Gen. 25. 8, 17. For when the soul goes out of the body, and breath fails, the body is dead.
{and no eye had seen me} No man had seen me alive; as follows verse 19. See Chap. 7. 8. & 13. 1. & 20. 9. & 28. 10. & 42. 5. Luke 2. 30. 1 Cor. 2. 9. Rev. 1. 7. He shows here what little account he made of all his former prosperity. He could have been content never to have enjoyed it, so he might have escaped his present troubles. Thus the servants of God, sometimes in heavy trials show themselves unthankful to God for all former favors. But this is their infirmity, Psal. 77. 10. For Eye, see on Chap. 7. 7. For Seen, look on Chap. 19. 27. on Behold.
V. 19. {I should have been as though I had not been, I should have been carried from the womb to the grave} Though I had been conceived in the womb; yet if I had not been born alive, I should have escaped all these miseries.
{I should have been as though I had not been} I should have been as free from these afflictions, as one that never had a being. My name would not have been heard among men, no more than theirs that never were. See Chap. 3. 16. Obad. verse 16.
{I should have been carried from the womb to the grave} I had not lived one moment to have felt the least sorrow: but should have gone immediately to the grave, the place of rest, Chap. 3. 18. He mentions the grave, as if that were likely to be the place of best rest to him; but afterwards he sets it out in a far other manner, verse 21, 22. So are good men transported with passion sometimes in their miseries, that they wish for things contrary to God's glory, and their own good. For Womb, see on Chap. 15. 2. on Belly.
V. 20. {Are not my days few? cease then, and let me alone, that I may take comfort a little} Job having formerly vented his passion, now begins to recollect himself; and considering his sore troubles, and likelihood of short continuance in this life, prays to God for some refreshing before he die; as Psal. 39. 13.
{are not my days few?} Certainly they are. So much is inferred in this question; as verse 3, 4, 5. He reckons by days, and not by years, to show, that his life was like to be very short, Chap. 7. 1, 6. & 8. 9. They are a small little thing, as the Hebrew word signifies, and so it is translated in the end of the verse. For Days, see on Chap. 14. 14. The word מעט signifies. 1. Small, Gen. 30. 15. 2. Few, Deut. 7. 7. So here.
{cease then} Or, cease therefore: as this particle is translated, verse 15. cease from afflicting me any more.
{let me alone} Leave afflicting me: Lay aside your rod for a while, Chap. 7. 16, 19. & 9. 34. Heb. Cease and lay on. That is, Cease from laying on.
{that I may take comfort a little} If you will not take my plagues quite away, yet give me a little breathing time, that I may taste once more of the comforts of life a little, before I die, which is likely to be shortly, Chap. 9. 27.
V. 21. {Before I go whence I shall not return, even to the land of darkness, and of the shadow of death} If comfort come not quickly, it will come too late. If I have it not before I die (which is like to be quickly) I shall never return into the world to have it.
{Before I go} Before I die, and so go out of this world; for death is a going into another world, Joh. 16. 7. and a going from all our friends and acquaintance here. Or, Before I go into the land of darknesse. And those words, Whence I shall not return, may be put in a parenthesis. For Go, see on Chap. 1. 4. and on Chap. 7. 9.
{whence I shall not return} In this, and the rest of this verse, and the following, is a description of the grave, or state of death. That it is a place, or state, from which there is no returning into this world, a place of darkness, &c. Not a description of hell, for Job never meant to come there, no more than Jacob, who uses the like speech, Gen. 37. 35. & 42. 38. He meant it of not returning into this world to enjoy those comforts he once had, and by death should lose. He desires therefore to have a little comfort in them, before he leaves them forever. And it is suitable to his friends' discourse, who say nothing to him of happiness, but use arguments of worldly prosperity to persuade him to repent. Job did firmly believe the resurrection of his body, Chap. 19. 29, 27. And therefore must needs speak here of not returning into this world. See the like, Chap. 16. 22. Psal. 39. 12. 2 Sam. 12. 23. For Return, see on Chap. 14. 13. on Past.
{even to the land of darkness} Having described death by a journey, he describes the grave, the house of death. Not a lightsome place, with a sun shining in it, but a dark land, Chap. 3. 5. & 17. 13. For Land, see on Chap. 9. 24. on Earth.
{and of the shadow of death} Most thick shadows, such as might make men to die for fear. Or such as the grave affords, if a man could see it, where there is a greater darkness than that of the night, even the darkness of death itself, Psal. 23. 4.
V. 22. {A land of darkness, as darkness itself, and of the shadow of death, without any order; and where the light is as darkness} He heaps up divers words of the same significations, as if no words could suffice to set out the horrid condition of death.
{A land of darkness, as darkness itself} He means the thickest darkness, and nothing but darkness, where no light at all is to be seen; as in the end of the verse.
{and of the shadow of death} See on verse 21.
{without any order} Without any distinction between day and night, light and darkness, between summer and winter, heat and cold, seedtime, and harvest, which continue here while the world lasts, Gen. 8. 22. No distinction between rich and poor, kings and beggars, great men and mean, which is a great part of the beauty of this world. No difference between prosperity and adversity, labor and rest: all is confusion. Men's bones are mingled in the grave, Chap. 3. 11, 15, 18, 19. Heb. No orders. No order at all in anything, but all confusion.
{and where the light is as darkness} The light is nothing but darkness. There is no light there at all, as no night in heaven, Rev. 21. 25. Heb. The shining. Not that there is anything in the grave, that shines; but that which is best there, is but darkness. No hope of any light, or comfort there. This is the highest expression of all. Darkness; as darkness itself, there being no worse thing to compare it to, and the best of it is but darkness; as 1 Cor. 1. 25. God's foolishness is wiser than men. God is not foolish, but in that action in which men think God shows least wisdom, he shows more than any man does in his wisest action. See the like phrase, Mat. 6. 23. or it may be read, And when it shines here, it is darknesse there: where, to conclude, there is palpable darkness, when the sun shines in all the world besides. Like Egypt's dismal darkness, when it was light in Goshen, Exod. 10. 23.
CHAPTER 11
Verse 1. {Then answered Zophar, the Naamathite, and said} Zophar insists in the footsteps of his two former companions, both for matter and manner of speech. But as it uses to come to pass in contention, that men's spirits grow hotter and hotter, so he sets upon Job more fiercely than the two former had done.
{Then answered} See Chap. 4. 1. & 6. 1. & 8. 1. And on Chap. 16. 1.
{Zophar the Naamathite} See on Chap. 2. 11.
{and said} See on Chap. 4. 1. And on Chap. 16. 1.
V. 2. {Should not the multitude of words be answered? and should a man full of talk be justified?} Before Zophar begins, verse 4. to confute what Job had said, he objects three faults to him in the second and third verses. The first is multitude of words, in this verse. The second, Lying; and the third, Mocking, in the next verse.
{should not the multitude of words be answered?} An interrogation full of indignation, wherein Job is accused by Zophar of loquacity. Think you that none will answer you, because you are so full of words? Oftentimes men are silent, when they could answer; because they that begin to speak will never leave talking. And in such a case, it is fit men should be answered; yea, and interrupted also, if they will not give way to others to speak. See on Chap. 8. 2. For Words, see on Chap. 15. 3. on Talke.
{and should a man full of talk} Heb. a man of lips. A man that uses his lips immoderately in talking, as if he were made all of lips, and had no other members. So we call a great fighter, a man of his hands. Or lips may be taken for speech, or language; as Gen. 11. 1. and then he may either accuse Job of speaking too much, or too eloquently in his own cause; as if he would bear out a bad cause by many words, or cover it with elegant speeches. For Man, see on Chap. 1. 1. For Lips, see on Chap. 15. 6.
{be justified} He speaks not of the justification of a sinner before God but of a man in his cause. Is it fit that a prating fellow should carry away his cause? Arguments must be attended, and not empty words. Thus he seeks to stop Job's mouth with his own words uttered to the same purpose, if rightly translated, Chap. 6. 26. See the notes there. And shows withal, what just cause he conceives he had to answer Job, lest he should be puffed up after his long and eloquent oration, as thinking that nobody could answer it. The Heb. word צדק signifies. 1. To be just, or righteous, Gen. 38. 26. 2. To be justified, Psal. 51. 4. So here.
V. 3. {Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?} He taxes Job of a second fault here, that fearing his multitude of words would not carry his cause, he had intermixed divers untruths to win the day by falsehood.
{Should thy lies} The word signifies such things, as men frame in their own heads; which being for the most part false, it is used for lies, Jer. 48. 30. It is used also for liars, Jer. 50. 36. He means those speeches that Job had used in his own defense, affirming himself to be innocent; as appears by his charge in the next verse. He alludes to his affirmation hereof, Chap. 6. 29, 30. and appeals to God as a witness, Chap. 10. 7. These Zophar accounts to be lies, and of so high a nature, that he could not hold his peace, but must needs reprove Job for them; as follows. The Heb. word בד signifies. 1. Alike, Exod. 30. 34. 2. Linen, 1 Sam. 2. 19. 3. A staff or bar, Exod. 27. 6. 4. A lie, Isa. 16. 6. 5. A liar, Jer. 50. 36. Here it is used in the fourth sense, for a lie.
{make men hold their peace} The word Men, in the original, is taken from death: Mortal creatures. So God puts us in mind of our mortality by our name מתים of מות. You do not speak divine revelations, neither can you boast that authority which you had in the time of your prosperity, that all men should hear with silence, and never reply, whether you speak true or false, Chap. 19. 21, 22. The word החריש signifies. 1. To practice secretly, 1 Sam. 23. 9. 2. To be silent, or hold one's peace, Psal. 28. 1. 3. To be deaf, Mic. 7. 16. 4. To make one hold his peace; as here.
{and when thou mockest} When you deride both God and us, seeking to persuade us to believe absurd things, Chap. 10. 3. & 34. 7. charging us with deceit, Chap. 6. 15.
{shall no man make thee ashamed?} Now he charges Job with a third fault; that seeing neither multitude of words, nor lying would uphold his cause; he sought to uphold it, by mocking those that should disprove him, and so damping their spirits, that they might not speak boldly to confute his lies, and cause him to blush for shame, and hang down his head, and cover his face, that he might be ashamed to speak any more so untruly, Num. 12. 14. 2 Sam. 19. 3.
V. 4. {For thou hast said, My doctrine is pure, and I am clean in thine eyes.} Zophar goes to work, as if he would deal more candidly with Job, than his fellows had done, and therefore names the question, which he would dispute, and cites Job's words for it, that he might not deny it. He does not out of malice feign these things, and father them falsely upon Job; for that would not become so wise and godly a man; but rather, he builds on Job's words misunderstood. The places he refers to, are Chap. 6. 10. & 9. 21. & 10. 7. Out of which he would, by a wrong consequence, gather this double charge of Job's maintaining the absolute truth and purity of his doctrine and life; whereas in the first place he did not maintain a freedom from all errors, but a willingness to speak the truth, according to his knowledge. In the second he maintains that truth, that God did afflict good men in this world, as heavily as bad men: Which is a truth, though Zophar thought otherwise. In the third, he openly calls God for a witness, That he was no wicked man, whatever his friends thought of him; but he nowhere affirms, that he had never sinned against God. Zophar therefore wrongs Job in putting other words instead of his, which not so much as by a just consequence, could be collected out of them. And so he condemns Job unjustly, and fights with his own shadow.
{For} The word commonly is translated, And; But it is often used to express a reason of a thing, or saying, and translated, as here, Prov. 8. 32. & 23. 3.
{thou} You, O Job, have spoken thus highly of yourself. If another had done it, we should have given more credit to it.
{hast said} Not only have spoken these words; but have seriously affirmed them for truth: as Psal. 116. 11. and that before God; as appears by the words, In thine eyes. For Said, see on Chap. 16. 1.
{my doctrine} The word comes from לקח to receive, intimating the way of instruction, by receiving knowledge from parents, or teachers. And it is put sometimes for the things that are to be known, which indeed are worthy of all acceptation, as the apostle speaks, 1 Tim. 1. 15. So it is used, Deut. 32. 2. Prov. 4. 2. Sometimes for the knowledge of those things that are taught, as it is wrought in the mind of the learner; and it is used here in the first sense. Job had spoken the truth, and thought it worthy to be received, though his friends despised it. Some take it for manners, and good matters of life, received from others by counsel or example, and practiced by Job. But that seems rather to be intended in the following clause.
{is pure} It is unmixed, and clear like fair water: a man may see to the bottom of it, and see no mud there of errors.
{and I am clean} The word signifies pure from defilement, Psal. 24. 4. or a choice one, Neh. 5. 18. Cant. 6. 9. Job meant, that he was sound in doctrine, and upright in life; but Zophar takes him, as if he meant, that he was free from all error and sin.
{in thine eyes} In your sight. My friends take me for an hypocrite; but you know, that I am none. This was Job's meaning, to comfort himself with God's testimony against the false accusation of his friends. But they understood him, as if he did challenge God to declare any sin, whereof he was guilty. This phrase is often used in Scripture, to set out God's account of men and things, 1 Sam. 1. 15. 2 Sam. 11. 27. 1 King. 11. 33. For Eyes, see on Chap. 2. 12.
V. 5. {But O that God would speak, and open his lips against thee} Zophar conceiving that Job did maintain, that he was free both from error and sin, goes now about to confute that opinion. And because he knew not Job's heart, and though he would not be convinced by any man, though he spoke never so much reason, he wishes that God would, according to Job's desire, Chap. 9. 34, 35. interpose, and take his own cause into his own hand, and confute Job himself. And then he doubts not, but Job's mouth would be stopped.
{But} This particle is ordinarily translated, And; Yet sometimes, But; as here. See Job 6. 1. And in the original it is, But surely; as Chap. 1. 11. See there.
{O that} Heb. who will give. Zophar wishes earnestly, that God would take the cause into his own hand, Chap. 6. verse 8.
{God} The name comes from אל power. He is able so to speak, as to convince you; but we cannot do it.
{would speak} Would lay aside his authority, as you desire, and would reason the case with you, Psal. 50. 7.
{and open his lips} A similitude taken from men, who cannot speak without opening the lips. The same thing is intended that was meant before in the word Speak: But with a farther emphasis. For God could have spoken to Job by some secret sign, or by his spirit; so as no man might hear, but Job himself: but Zophar desires that God would so speak, as a man that opens his lips; that not only Job the party spoken to, might know his meaning; but himself, and his friends also that stood by; for he was very desirous to have Job's mouth stopped in his presence. The word פתח is used. 1. For opening the mouth, eyes, or ears, to speak, see, or hear, Chap. 3. 1. 2. For drawing out a sword out of the sheath, Psal. 37. 14. 3. For untying a knot, or sack, Gen. 44. 11. 4. For plowing or opening the earth, Isa. 45. 8. 5. For graving, 1 King. 7. 36. 6. For the appearing of grapes at first on the vine, Cant. 7. 12. 7. For opening a book to read, Neh. 8. 5. 8. For opening a gate, or door, Isa. 26. 2. Here it is used the first way. For Lips, see on Chap. 15. 6.
{against thee} Heb. with thee. That he would discourse and argue with you: yet it is sometimes translated Against; as Chap. 20. 27. And that was Zophar's desire, That God would plead against Job. And he made no doubt, but if God would but once open his mouth, and begin to speak, he would take his part, and his friends', against Job.
V. 6. {And that he would shew thee the secrets of wisdom, that they are double to that which is: Know therefore, that God exacteth of thee less then thine iniquity deserveth.} In this verse he expresses what is the end of his wish, that God would plead with Job; to wit, a persuasion that God would convince him of his great iniquity, and make him leave fretting against his proceedings with him.
{And that} Or, For; as including a reason of his former desire. So is it translated elsewhere. See verse 4.
{he would shew thee} Teach you so clearly to know this thing so exactly, as if it had stood before your eyes.
{the secrets of wisdom} The hidden ways of his providence, wherein he walks in his dealings with mortal men, which you think you are well acquainted withal; but would find then, that you are very ignorant of them. Secrets are called hidden things, because men cannot understand them, no more than they can see things hid from their eyes.
{That they are double to that which is} Double, in Scripture, is put for a great exceeding, Isa. 40. 2. & 61. 7. Jer. 17. 18. Zech. 9. 12. Rev. 18. 6. Some understand it of God's ways, that man cannot understand half the wisdom that is in God's ways, and so take it as a secret reproof to Job, that was as Zophar thought, too much conceited of his own wisdom. Others read it, That they should be double to that which is. And they understand it of Job's plagues; as if Zophar had said, That Job had no reason to be impatient, seeing God did not lay half the sorrows upon him that he did deserve; but his sins were far more than his sufferings, Ezra 9. 13. For That which is, see on Chap. 26. 3.
{know therefore} You seem to forget how gently God deals with you; take notice of it therefore upon my admonition. The word is translated therefore, Chap. 10. 15.
{That God exacteth of thee less then thine iniquity deserveth} He does not lay upon you all the punishment your sins have deserved; but lays far less load upon you. Others read it thus, That God forgetteth thee in comparison of thine iniquity. That is, that he punishes you so little, that he seems to have forgotten the greatness of your sin; and therefore you have no cause to think, that he deals hardly with you. The word נשה signifies. 1. To forget, Jer. 23. 39. 2. To borrow, or require a debt, Jer. 15. 10. So here.
V. 7. {Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?} Here Zophar confirms what he had said before, That God's secret providence was far above the reach of man; and labors to convince Job of it: by his own infirmity, and inability to conceive the nature of heaven, hell, earth, and sea; all which are easier to be fully understood, than God's nature, or the course of his dealings with men. These things had Job set out excellently, Chap. 9. 4. &c. yet here Zophar vilifies him; Can you find out God? what can you know?
{Canst thou?} Assuredly you cannot: a vehement negation under an affirmative question; as Chap. 8. 11.
{by searching} By using the greatest skill you have, and your utmost endeavors to find out God's nature, or the course of his providence.
{find out God?} Come to the full knowledge of God, as follows in the end of the verse: or find out the reasons of his proceedings. You may think he deals unjustly with you, in laying such load upon you, when he knows causes to lay more on you, though he do not think fit to reveal them unto you. Others read it, Canst thou find out the searching of God? That is, his admirable wisdom, whereby he knows all things more excellently, than men do those things, which they have spent their brains most in searching out, Chap. 28. 27. 1 Cor. 2. 10. For God needs not search into anything, that knows all things exactly from eternity.
{Canst thou find out?} He repeats the same question, as knowing that Job could not answer affirmatively: and also explains it, by adding the degree of knowledge. For Find, see on Chap. 17. 10.
{the Almighty} Another title of God used frequently in Scripture, and fitly here to draw Job from resisting God, as Zophar thought he did.
{unto perfection} Till you know him, and his counsels perfectly. This is too great a task for you, or any creature to do. It goes beyond all created understanding. The word signifies the height, or greatest accomplishment of a thing. You may know something of God, and of his will. But nothing perfectly. Broughton expresses the former word by depth; and this by scope. Can you tell the utmost he aims at in afflicting you? No surely, Eccl. 3. 11. Rom. 11. 33.
V. 8. {It is as high as heaven, what canst thou do? deeper then hell, what canst thou know?} You are not able to comprehend the highest heavens, lower hell, nor the length of the earth, or breadth of the sea, much less the perfection of God's wisdom, which is higher than heaven, deeper than hell, longer than the earth, broader than the sea. If you could attain to them (which is impossible) yet must you needs fall short of the perfection of God's wisdom, which is far beyond all these. See the like dimensions, Eph. 3. 18.
{It is} God's wisdom, verse 6. or, They are; that is, the secrets of God's wisdom, verse 6. or, He is; that is, God: the Almighty, verse 7.
{as high as heaven} Heb. The heights of heaven; that is, as the highest heavens, which man's eyes cannot see, nor his understanding comprehend, Prov. 25. 3. It may be read, It is higher then the highest heaven. And then it answers well to that which follows, Deeper then hell, &c. So the defect in the former part of the verse is supplied out of the latter, Psal. 70. 1. Make haste, is added out of the end of the verse, to make the former part of it full and clear. For Heaven, see on Chap. 1. 16.
{what canst thou do?} Heb. what canst thou work? as Chap. 7. 20. Psal. 31. 3. all labor about impossible things is in vain. If you were called to give an account of the causes of things in heaven, as of the motion of the sun, moon, and stars, or rather of things in the highest and invisible heaven: What can you say to it? Nothing at all. Why do you then toil yourself in vain, to find out the hidden reasons of God's proceedings, which are far higher? It seems that he means the highest heavens, because he opposes it to hell.
{Deeper then hell} The word signifies the grave sometimes; but here it is put for hell, as appears by the opposition to heaven: as also, Mat. 11. 23. Hell therefore seems to be in the lowest parts of the earth. For Hell, see on Chap. 7. 9. on Grave.
{what canst thou know?} Or, How canst thou know it? So the word is translated, Chap. 9. 2. Deep things are hard to be found out, and sometimes impossible. Therefore God's judgments are compared to a great deep, Psal. 36. 6. How is it possible that you which cannot comprehend the depth of hell, should attain fully to the causes of God's proceedings with men, which are more abstruse?
V. 9. {The measure thereof is longer then the earth, and broader then the sea} He did not conceive that there were any dimensions or bounds of God's wisdom, but sets it out comparatively, making it to reach beyond the highest, deepest, longest, and broadest things that are, and so beyond all dimensions, to show that it is infinite, exceeding not only all things that are, but also all things that can be imagined.
{the measure thereof} The extent of it. Spoken after the manner of men, who know not the length of things, but by measuring them. But God's wisdom cannot be measured, Rom. 11. 33.
{is longer then the earth} As the heaven is set out, as the highest thing in Scripture, Prov. 25. 3. and hell for the lowest, Deut. 32. 22. so the earth for the longest. In this place. And the sea for the widest, Psal. 104. 25. See Psal. 139. 8. &c. Some kingdoms are exceeding long. How long then is the earth itself? For Earth, see on Chap. 9. 24.
{and broader then the Sea} The sea appearing more large to our eyes, than any part of the earth that we can see at once, because our sight is hindered by hills, trees, houses, that may be the reason why it is set out by breadth, and the earth by length; for narrow things seem long; and great things seem rather wide. God's wisdom goes beyond all these. For Sea see on Chap. 14. 11.
V. 10. {If he cut off, and shut up, or gather together, then who can hinder him?} You must know that God does not only govern all things wisely, and is able to give a good reason of all his proceedings, though you be not able to find it out, but also may justly use his power and will to dispose of things as he please, and no man has liberty to contradict him, though his ways seem strange to man's reason.
{If he cut off} The word signifies to change, or alter the condition of persons or things, and so by consequence to destroy.
{and shut up} Sometimes the word is taken in a good sense, for shutting one up to protect him and keep him from danger, that he may be safe, when others perish; as Deut. 32. 36. Sometimes in an ill sense, for shutting up in prison, 2 King. 17. 4. or delivering into the enemy's hand, so that there is no escaping, Deut. 32. 30. Psal. 31. 8. So here.
{or gathering together} Set men at liberty, so that they may dwell together freely, and thrive and increase, Zeph. 3. 18, 19. and then it is contrary to the former. Then the sense is, Whether God destroy or uphold, do hurt or good, no man can question him for it. If he should do and undo, confound all things, yet he were blameless. But it may rather be applied to afflictions. If God cut off men by the sword, or shut them up in prison, or bundle them up like sticks for the fire, or gather several afflictions into an army together against any man, he has no cause to complain. This suits best with Zophar's intention, to show that Job complained without a cause. Neither will any man demand a reason why God prospers him; but why he afflicts him.
{then who can hinder him} Heb. turn him away. To wit, from what he intends to do. See on Chap. 9. 12. For Turn see on Chapter 15. 13.
V. 11. {For he knoweth vain men: he seeth wickedness also; will he not then consider it?} Though he might use his absolute power to destroy men without a cause, yet he does not use to do so, for he can easily see vanity and wickedness in the hearts of them that appear saints to men, as you, O Job, have done. This you cannot deny. Tell me therefore why should not God punish iniquity, where he sees it?
{For} Though it may seem strange to men, yet God afflicts not without a reason.
{he knoweth} By a knowledge of intuition, not of approbation, as sometimes the word is used, Psal. 1. 6.
{vain men} Heb. mortals of vanity. By vain men, are meant rash and inconsiderate persons, or liars and unjust men, as the word sometimes imports, Exod. 20. 7. Psal. 24. 4. & 62. 9. Or ungodly men; as Psal. 26. 4. For Vain see on Chap. 18. 7. on Strength.
{he seeth} Knowledge and sight may differ in men, the one being an act of reason; the other of sense. But in God they are all one. Lest any man should think God does not know secret wickedness, he explains the former word knowing, by seeing, that is, he does as perfectly know those things which are hid from the world, as men do those things which they see with their eyes. We count sight the surest sense, and therefore prefer one eye-witness before ten ear-witnesses. For See look on Chap. 19. 27. on Behold.
{wickedness} He not only knows men, but all their sins also. Psal. 10. 11, 14. & 35. 22. The word sometimes signifies grief; for ungodly men, as they bring much grief to others by their unjust courses, so also much trouble and sorrow upon themselves, Psal. 10. 7.
{will he not then consider it?} View it diligently, so as to take full notice of it, Psal. 37. 10. so as to put a difference between it, and goodness, Lev. 10. 10. 1 King. 3. 21. Certainly he will take notice of it, take it to heart, and make men to see that he does so by exemplary punishments, Hos. 6. 10. Gen. 18. 20, 21. He closely taxes Job of hypocrisy, and wishes him not to trust to vain shows, for God would assuredly find him out.
V. 12. {For vain man would be wise, though man be born like a wild asses colt} Zophar goes on tacitly to accuse Job of foolishness and pride.
{For} Or, Yet; as Psal. 119. 109, 110. Though he be not able to reach to the depth of God's judgments, yet he would be thought to be a wise man, and will censure God's proceedings.
{vain man} Heb. Hollow man. That is, empty man; for hollow things have nothing but wind within. So the word is rendered, Exod. 27. 8. He means, that man is naturally empty of knowledge. For Man see on Chap. 1. 1.
{would be wise} Heb. would be hearty. The heart is the seat of wisdom. See on Chap. 9. 4. therefore possessing an heart, in the original, is translated, getting understanding; Prov. 15. 32. And fools are said to be heartless, Hos. 7. 11. The meaning is, though there be no true real wisdom in man by nature, yet he would be esteemed wise by others, and thinks so of himself, and therefore will be meddling with God's secrets, which he cannot understand; verse 6, 7, &c.
{though man be born} He shows whence this ignorance in man proceeds. Not from creation, for God made him wise, but from his birth. Ignorance of spiritual things is a part of original corruption. The Hebrew word אדם signifies. 1. A man in general, Psal. 49. 20. 2. It was the name of the first man, Gen. 4. 1. Here it is used in the first sense; For Adam was not born; nor made foolish.
{like} It is necessarily added, to set out the similitude, though it be not in the original, as appears by the distinction of the character. So as is added Chap. 7. 9. though not expressed, Chap. 7. 7. neither in the original, nor translation.
{a wild asses colt} To set out man's ignorance the more, he compares him to an ass, the silliest of all beasts; and therefore we call a fool, an ass. Nay to a wild ass, which is more foolish than a tame one; Nay to a wild asses colt, which is most foolish of all. Man is often compared to beasts in Scripture, Psal. 49. 20. & 73. 22. & 92. 6. Eccl. 3. 18. yet we are sent by Job himself to the beasts to learn, as if they were wiser than we, Chap. 12. 7.
V. 13. {If thou prepare thine heart, and stretch out thine hands towards him} Zophar goes on in the same method that his two fellows had done: Having laid load upon Job, and endeavored to show him his wickedness, now he persuades him to supplication and reformation, by many specious promises of restoration of peace and prosperity to him in abundance.
{If thou} The pronoun is not included in the verb, but plainly expressed in the Hebrew text. As if he had said, I speak to you, O Job, in particular. Though you have been a grievous sinner, yet if you pray to God aright, and reform your life according to his will, you shall be restored to a flourishing condition again before your death.
{prepare thine heart} By the heart, here, is meant not that fleshy part of the body, which lives first, and dies last, but the soul; as Psal. 41. 1. By preparation, putting the faculties in tune to seek and pray to God; as 2 Chr. 12. 14. & 19. 3. Psal. 57. 7. & 108. 1. He does not say, If you prepare your lips, but your heart. Noting, that his prayer must be sincere, and come from the heart, else God will not regard it. For Heart see on Chap. 15. 12.
{and stretch out thine hands} That is, If you pray to God for pardon of your sins, and stand no longer to justify yourself. It was the gesture of those that prayed in those times, not to hold their hands together, or lift them up a little way, but to stretch them out as far as they could toward heaven, as if they would pull down a blessing from thence, Exod. 17. 11, 12. 1 King. 8. 22. Psal. 141. 2. Thereby they showed, that their hearts were lifted up to God, and that they expected all help and succor from him, Lam. 3. 41. Stretching out of hands was also used as a gesture of sorrow, Jer. 4. 31. and as a sign of pity and bounty, Isa. 65. 2. But here, as a gesture of prayer, wherein we with sorrow for sin stretch out our hands to God, and he stretches out his to us in pity to pardon us, and bounty to relieve us. For Hands see on Chap. 36. 32. on Clouds.
{towards him} Towards God. Mentioned in verse 5, 6, 7. That is, towards heaven, which in Scripture is called God's throne, Isa. 66. 1. and whither we are directed to send up our prayers to him, Matth. 6. 9.
V. 14. {If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles} If you should prepare your heart aright, and pray earnestly to God at present for pardon of sins, yet that will do you no good, unless you reform your life and conversation.
{If iniquity} It may be meant of any kind of sin; but it is likely Zophar meant it here of cruelty and oppression of others; as if God by laying these sore afflictions upon him, did as it were from heaven testify against him, that he had gotten his former great estate by oppression, which is the thing that Job's other friends do cast in his dish, Chap. 4. 8, 9. & 11. 14. For Iniquity see on Chap. 18. 7. on Strength.
{be in thy hand} The seat of iniquity is in the heart, but it is often attributed to the hands, because they are the instruments of action in the course of our lives. See Psal. 7. 3. 1 Sam. 26. 18. 1 Chr. 12. 17. Psal. 26. 10. Chap. 16. 17. Iniquity, and especially violence, is like dirt or spots sticking on men's hands, which makes them unfit to be lifted up to God in prayer, Isa. 1. 15. Jam. 3. 7, 8. He intimates, that it is vain for Job to pray for mercy, till his hands be cleansed from spots of violence in God's sight. He may either mean the guilt of violence remaining upon Job unrepented of, or things gotten by violence kept still in his possession, and not yet restored to the right owner. For Hand see on Chap. 15. 23.
{put it far away} Keep your hands from violence at a very great distance for time to come. Let it not come near you. Or, be far from keeping ill gotten goods; and if ever God make you able, make full restitution to those you have wronged.
{and let not wickedness} That is, injustice. Or, things unjustly gotten, Lev. 19. 15. Psal. 7. 3.
{dwell} Let it not abide. You cannot, it may be, keep it clean out, but hasten it away, by reformation or restitution, Prov. 3. 28. Psal. 5. 4.
{in thy tabernacles} In the men of your house. A good man must not only reform himself, but his household also. Or, let nothing gotten by fraud and violence abide in your dwelling, but show your repentance by sending it home to the right owners. See Chap. 5. 24. He may speak in the plural number, with allusion to Job's former estate. For rich men have divers tents or tabernacles, or at least divers rooms in their tabernacles. So God's house is called tabernacles, Psal. 84. 1.
V. 15. {For then shalt thou lift up thy face without spot, yea thou shalt be stedfast, and shalt not fear.} In the two former verses, Zophar had exhorted Job to submission, and reformation: now he gives him arguments of encouragement to persuade him so to do, from the full deliverance from present miseries, and full fruition of future prosperity.
{For then} When you have truly humbled yourself before God, and put away your iniquity.
{shalt thou lift up thy face} A phrase something like that before, of lifting up the head. See Chap. 10. 15. The lifting up of the face betokens. 1. Cheerfulness, when a man's conscience being pacified, and he assured of pardon of sin, may not only look man, but God in the face with comfort, Chap. 22. 26. 2. Strong confidence, whereby a man is confident he shall be upheld by God against all enemies spiritual and corporal, and need not fear hurt from God himself, 2 Sam. 22. 3. reverence to our betters, Deut. 28. 50. not regarding the person of the old, is in the original, not lifting up the face to or of the old man. Here it may be taken in the two former senses. You shall be full of comfort, but especially of confidence, as appears by the opposition in the end of the verse. A guilty conscience makes the countenance fall, Gen. 4. 6, 7. A clear conscience makes a man look up boldly. For Lift up see on Chap. 11. 3. on Suffer. For Face see on Chap. 14. 20. on Countenance.
{without spot} Or, out of spot. Being delivered from all the sores, and plagues and punishments of your sins, which have defiled your face, and made you hang down your head for shame and grief. Spots are literally bodily blemishes, Jer. 13. 23. metaphorically sins which defile the soul, Jude verse 12. But here it signifies a freedom from the least plagues or troubles, which are as it were spots in a prosperous estate. As appears by the verses following, which do not set out freedom from sin, but from misery.
{yea thou shalt be stedfast} You shall be so free from the least trouble, that you shall not only get, but also enjoy a constant prosperity. The word signifies molten. Things that are melted are afterwards very strong, as pillars, 1 King. 7. 15. 1 Sam. 2. 8. You had a good estate once, O Job, but now it is gone, chap. 29. 6. But if you truly turn to God, you shall have a better, and it shall be constant.
{and shalt not fear} You shall be so far from having any sensible loss of your prosperity, that you shall be freed from the fear of any evil or change, as long as you live. You shall not need to hang down your head, as now you do; by reason of these sorrows, nor to fear any more or greater troubles coming on you, which now you complain of so much, Chap. 10. 15, 16, 17. The Scripture uses to set out complete felicity, by expulsion of fear. For a rich man is not fully happy so long as he may fear poverty. But when either there are no more troubles, or none that can befall us; then our prosperity may be said to be complete. See Zeph. 3. 13. Isa. 17. 2. A bad conscience makes men afraid, but a clear conscience drives out fearfulness. He tells Job that he should not need after his true repentance to fear any more a revolution of any troubles.
V. 16. {Because thou shalt forget thy misery, and remember it as waters that pass away} He goes on in setting out the assurance of Job's constant prosperity after his repentance.
{Because} He gives a reason, why Job should not fear any future troubles. What need a man, or how can he fear that which is forgotten?
{thou shalt forget} Here also the pronoun is expressed for emphasis sake, as verse 13. Though you be thus miserable, and almost past hope of recovery, yet you shall be happy, if you repent. He does not mean, that it should not be possible for Job ever to think of his former troubles at all; for troubles past are thought of with delight, and make present prosperity the more pleasing; but he intimates; First, that there shall be no scar of his wound left, nor footstep of his troubles, to put him in mind of them to renew his grief, Gen. 41. 30. Secondly, that he shall have a long time of freedom from sorrows, which shall help much to make him no more affected with the remembrance of them, Jer. 50. 6. Isa. 54. 4. Thirdly, that he should have such abundance of blessings; that they should blot out the remembrance of his former sorrows, and give him no time to think of them, Isa. 54. 13, 17. As Joseph, in his height of prosperity in Egypt, forgot all his former miseries, in regard of any trouble of mind, arising from the remembrance of them, although he thought of them, sometimes with thankfulness to God for delivering him, and therefore called his eldest son's name Manasseh, Gen. 41. 51. Joh. 16. 21.
{thy misery} Or, thy labour. All your heavy pains you now endure and complain of so grievously.
{and remember it as waters that pass away} Or, that are passed away. If at any time they come into your mind, you shall think of them very slightly, as a man would think of waters that have overflown his ground, when afterwards he sees a great burden of grass upon it, and much cattle feeding there. This thought will not afflict such a man, no more shall the thought of your former sorrows ever afflict you more, Chap. 6. 15. 2 Sam. 14. 14. Or, You shall quite forget your misery, and remember it no more, than men do waters, that are quite gone away. For Water see on Chap. 14. 9. For Pass see on Chap. 15. 19.
V. 17. {And thine age shall be clearer then the noon day; thou shalt shine forth, thou shalt be as the morning} As he had encouraged Job before, to return to God by the certainty of future prosperity, so now by the extent and greatness of it.
{And thine age} So the word is translated, Psal. 39. 5. The remainder of your days shall be full of prosperity.
{shall be clearer then} Heb. shall rise above. That is, shall exceed the noonday in brightness. For Rise see on Chap. 14. 12.
{the noon-day} Which is most lightsome, the sun being then in his greatest height, and shining most bright. Your days shall be most comfortable and honorable. It is an usual thing in Scripture, to set out joy and glory, under the words of light and brightness, Psal. 37. 6. & 112. 4. Isa. 58. 10, 11. Esth. 8. 16. Prov. 4. 28. Job 5. 14. & 118. 5, 6. & 38. 15. Amos 8. 9. The word in Hebrew is of the dual number, because the noon, is between the forenoon, and afternoon.
{thou shalt shine forth} You shall appear honorable to others, and full of comfort. All men shall take notice of your prosperity. For Shine, see other significations of the same Hebrew word, Chapter 5. 7.
{thou shalt be as the morning} Isa. 58. 8. Some take it, as setting forth the sudden end of his troubles, and speedy turning his sorrow into joy, Psal. 30. 11. As the daylight comes suddenly after a dark night, whereas the noon-light comes by degrees, though, at length, it be clearer than the morning-light. Others conceive, that it sets out an increasing prosperity. Though it be great at first, yet it shall grow greater and greater still, as the morning-light does, whereas the noon-light is at the highest, and grows lesser and lesser till night. His meaning is, You shall not only have great joy, honor, but you shall have it suddenly, and it shall increase daily. As the sunrising in the morning is very welcome to men, after a dark night: So shall your prosperity be to you, after all your troubles.
V. 18. {And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety} Job's future prosperity intimated in the former verses, is branched into divers particulars in this verse and the next; as security, safety, rest, fearlessness, and preeminence above others. And lastly, it is illustrated by the contrary condition of such as persist in sin, without repentance, in the last verse.
{And thou shalt be secure} It is not to be understood of carnal security, as Judg. 18. 10. Job 12. 6. but of an holy and confident resting upon God, as Psal. 21. 7. & 27. 3.
{because there is hope} He does not mean an hope of getting out of these miseries, for that is already supposed in the former verses. He speaks here of a further hope, which he should have, when his prosperity should be renewed. And that hope may be double; First, Of continuing that happy condition to which he should be restored. Secondly, Of daily increase of happiness. God would, by giving new favors, daily strengthen his hope of not returning into his sad condition, in which he now was, and of expectation of greater favors from him.
{yea, thou shalt dig about thee} Some interpret it of laying the foundation of an house, by an allusion to the Arabians, who using to change habitation, often dug holes, to fasten stakes to uphold their tents, where they found good pasture for their cattle. Others, of digging of wells, which was the first thing they used to do, where they meant to pitch their tents, that they might not want water for themselves, nor their cattle; as Gen. 26. 18, 21, 22. Others, of digging, or tilling the earth, and exercising himself in a lawful calling, with the hope of thriving. So the word is used, Luke 16. 3. Others, of entrenching himself, as cities, and armies use to make trenches round about, that they may not be suddenly surprised by the enemy. This sense agrees best with the words that follow, and with God's former dealing with Job. Chap. 1. 10. For Dig see on Chap. 39. 21. on Paweth.
{and thou shalt take thy rest} As you shall dwell safely, so you shall take your rest quietly in the night, not disquieted with cares, because God has given plenty. This blessing God gives to his beloved, Psal. 127. 2. For Take rest see on Chap. 14. 12. on Lie down.
{in safety} The word signifies both confidence within, and safety without, to show, that God's people are not confident in vain. It shall be to them according to their faith, Matth. 8. 13. & 15. 28. You shall sleep, as without care, so without fear, as being compassed about with a strong trench, to keep you from all your enemies, Lev. 26. 5. Psal. 3. 5. & 4. 8.
V. 19. {Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee} He shows, that God would not give him one blessing alone, but would clean forget all his sins, and add one mercy to another.
{Also thou shalt lie down} A metaphor taken from beasts, that couch and lie on the earth, when they go to sleep, Ezek. 19. 2. Psal. 23. 2.
{and none shall make thee afraid} You shall sleep as safely, as the sheep in a fold under a vigilant shepherd, where no wild beasts dare come near them. You shall have no enemy that dare interrupt your quiet estate, no not when you are asleep, Gen. 49. 9. Lev. 26. 6. Prov. 3. 24. In the former verse there was a promise of freedom from cares and inward fears, that might disturb his rest, here, from outward enemies, that might come upon him in the night, and fright him, and disturb his rest, which is not unusual in times of war.
{yea many shall make suit unto thee} Heb. shall entreat thy face. They shall not despise you, as they do now, because of your troubles, but you shall be so rich, and in so great authority, and so full of power, that not some few, but multitudes shall seek unto you for counsel, help, right, or preferment. So Zophar himself was fain to do, Chap. 42. 8. For the phrase, see Exod. 32. 11. 1 Sam. 13. 12. 1 King. 13. 6. Psal. 27. 8. & 45. 12. & 119. 58. Prov. 19. 6. Zech. 7. 2. The Hebrew word רב signifies. 1. Much, or many. Psal. 34. 19. 2. Great. Numb. 11. 33. Here it is used in the first sense. But it may be translated Great ones. And then the meaning is, Not only mean men, but great ones also shall need your help, and apply themselves unto you for favor, which is a very great honor. See the like Psal. 45. 12. 72. 10, 11. The word חלה signifies. 1. To make sick. Deut. 29. 22. 2. To make suit to one, or entreat him. 2 Chron. 33. 12. So here. For Face see upon Chap. 14. 20. upon Countenance.
V. 20. {But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the Ghost.} Having before set out the happy condition of such as return to God, to encourage Job to do so, now he declares the misery of them that continue in impenitency, to discourage Job from continuing in that evil way, where Zophar thought he walked. The misery of such he sets out in three particulars: 1. The tedious expectation of good. 2. No escaping out of evil. 3. Hope ending in despair.
{But the eyes} The eye is a principal member, and great judgments in Scripture are set out by some plague upon the eyes which are very tender and useful, Chap. 3. 10. Psal. 38. 10. Prov. 30. 17. For a blind man is in a sad condition, and the more sad, if he once enjoyed the benefit of sight. For Eyes see on Chap. 2. 12.
{of the wicked} Chap. 3. 17. & 8. 22. & 10. 3.
{shall fail} Shall wear away like a cloud that vanishes, Job 7. 9. They shall be so weary with expecting good, which they shall never enjoy, that they shall be able to look up no longer, Lam. 4. 17. Chap. 31. 16. For Fail see on Chap. 16. 11. on Spend.
{and they shall not escape} Heb. flight shall perish from them, Amos 2. 14. They shall be beset with so many miseries, as so many enemies, that they shall have never an hole left to flee out at. As they shall not obtain the good they expect, so they shall never be able to escape the miseries they feel or fear. Or, Refuge shall perish from them; as Psal. 142. 4. There shall be no shelter or place of refuge for them to fly to, to escape those storms. They shall in vain seek for help of God or man; as Saul did, when he had forsaken God, 1 Sam. 28. 6, 15.
{their hope shall be as the giving up of the Ghost} There shall be no more hope of prosperity for them, than of a man's life, that is giving up the ghost. Their hope is dying and decaying, Chap. 8. 13, 14. & 18. 14. Or, Their hope shall be the giving up of the ghost; They shall see themselves so quite out of hope of any good, that they shall wish themselves dead, Chap. 3. 21, 22. Jer. 15. 9. It is translated, losing of life, Chap. 3. 39. This latter interpretation is best, there being no note of similitude in the original. For Hope see on Chap. 8. 13. For Ghost see on Chap. 14. 22. on Soul.
CHAPTER 12
Verse 1. {And Job} In the three following chapters Job answers Zophar, and to take away that imputation of ignorance which his friends laid upon him, he shows God's proceeding in governing the world, more excellently than they had declared it. For Job's name and person, see on Chap. 1. 1.
{answered and said} See on Chap. 3. 2. & 4. 1. And on Chapter 16. 1.
V. 2. {No doubt, but ye are the people, and wisdom shall die with you} Here Job sets out that great opinion his friends had of their own wisdom, and scoffs at it in an ironical way. Though you think you only know the course of God's providence, and censure me as boldly as if you were of God's privy council; yet I shall show you your error and folly.
{No doubt but} Or, Of a truth, as it is translated, Chap. 9. 2. It is of the same root with Amen, and imports certainty. I know you think so highly of yourselves, and would have others to think so of you also.
{ye are the people} He speaks to all three; for they all agreed in condemning him. You conceive that you are a wise people, and more excellent than others for knowledge, Deut. 4. 6. And others are but beasts in comparison of you. You think you are a select people. So, a man, is put for a good man, Jer. 5. 1. Or, you imagine, that you three are as a whole nation, and all the wit in the nation, is in your heads.
{and wisdom shall die with you} You think that when you are dead, all the wisdom in the world dies with you, none being left, that are able to instruct others. Thus Job ironically scoffs at his friends' pride, who had laid him so low, and set up themselves so high; and pays them with their own coin, Chap. 11. 12.
V. 3. {But I have understanding as well as you; I am not inferior to you: yea who knoweth not such things as these?} Though you think so highly of yourselves, and contemn others, yet I may come into the balance with you for wisdom, and claim as great a share in it as you. Nay the vulgar sort of people know these things as well as you.
{But} Heb. Also. You need not appropriate all wisdom to yourselves: you may take me also into your number. For Also see on Chap. 16. 4.
{I have understanding} Heb. I have an heart, The heart is put for the understanding sometimes, because it is by many conceived to be the seat of understanding. But because most think the brain to be the seat of knowledge, the heart may be taken here metaphorically, for the soul, as Psal. 45. 1. & 49. 3. Prov. 4. 23. & 25. 16. And then by another figure of the whole for the part, the soul for the understanding faculty, which is a prime one, and the light of the whole soul. See on Chap. 9. 4. & 11. 12. See the word thus used, Chap. 34. 34. Jer. 5. 21. It is heart in the original in both places, but translated understanding, as here. Yet the heart is put sometimes for courage, as 2 Sam. 17. 10. Jer. 48. 41. But that suits not well with the scope of this place. For Heart see on Chap. 15. 12.
{as well as you} I understand the course of God's providence, as much as you do. For this is the knowledge here spoken of.
{I am not inferior to you} Heb. I fall not lower then you. A metaphor from men conquered, who fall down before the conquerors. So the word is used, Neh. 6. 16. The enemies seeing how God dealt with his people, they fell in their own eyes. They thought more meanly of themselves than they did before. So Esth. 6. 13. I am not fallen from the knowledge of these things no more than you. See the same phrase, Chap. 13. 2. But there is yet more in this phrase. For Job did not mean, that he thought himself equal to them in the knowledge of God's providence, whose errors therein he goes about to confute, but that he was beyond them in this point, and understood it better than they did, though in his modesty he would not say so much of himself, as he might have done. A figure called Meiosis, and often used by godly men in Scripture; as 1 Cor. 7. 40. 2 Cor. 7. 10. & 11. 5, 21, 23. & 12. 11. with 1 Cor. 15. 10.
{yea, who knoweth not such things as these?} Heb. and with whom are not such as these? You think you have a great treasure of knowledge more than I, and yet, not I only, but many meaner than I, yea, every common man understands God's way, in his dealing with good and bad men, as well as (if not better than) yourselves.
V. 4. {I am as one mocked of his neighbour: who calleth upon God, and he answereth him: the just upright man is laughed to scorn} As before he had objected to his friends too slight an opinion of him. For men think very meanly of them, whom they deride.
{I am} You need go no further for an example to confute your opinion, that God always upholds and countenances godly men: you may see the contrary in me, whom God, not only afflicts with heavy plagues, but also gives over to be derided by you.
{as one mocked} Heb. a laughter, or, derision. Mocked in the highest degree, as one fit for nothing, but to be made a laughingstock. There is no as in the original, and no question but Job meant it of himself, Chap. 16. 10. & 17. 2. & 21. 3. & 30. 1. Psal. 35. 16. & 44. 13. For Laughter see on Chap. 29. 24.
{of his neighbour} Before he spoke in the first person; I am: Now in the third, of his neighbour. As not willing to fall foul upon his friends directly; but giving them an hint, under another person, how unkindly they dealt with him. The word signifies, as a neighbor dwelling near one, so a friend or companion brought up together with one at the same table. For it comes from a word that signifies to feed, as cattle feed together, Psal. 35. 14. & 41. 9. Prov. 27. 10. This aggravates Job's misery, for mocks and taunts from friends, from whom we expect countenance and comfort, are most bitter, and hardest to be digested.
{who calleth upon God} Some understand it of the party mocked; or Job himself, who being wholly slighted by his friends, has no refuge to fly to, but God, to right him; and persuades himself that God will do it. But this agrees not with Chap. 9. 16. It is rather to be understood of the mocker, who was one that made a profession of the true religion, which is set out by that phrase of calling upon God, Psal. 79. 6. Jer. 10. 25. And it was a great addition to Job's misery, to be mocked not by Gentiles; but by such as professed the same true religion with him. Or it may be meant, that the mocker was so bold, that he durst pray to God to confirm his mocks, and to prosper him in his wicked course. For Call see on Chapter 13. 22.
{and he answereth him} God answers him really, by making the mocker to prosper in his evil way, and so encouraging him to deride others. His meaning is, that he had heaven and earth against him, and his deriding friends were heard of God, when he could not be heard. For Answer see on Chap. 16. 1.
{the just upright man is laughed to scorn} Job speaks modestly of himself in the third person, as if he spoke of another. So does Paul, 2 Cor. 12. 2, 3, 5. A man that is truly just, and not seeming so only, is subject to contempt and scorn.
V. 5. {He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease} Here Job couches a secret reason, why he was despised and mocked by his friends; to wit, because he was brought to a low condition, which uses to be accompanied with contempt; and they were in a flourishing estate, which ordinarily carries pride along with it.
{he that is ready} The word is fixed, or prepared. He that cannot choose but fall, and is near to destruction, Psal. 108. 1.
{to slip with his feet} To catch a fall, or to halt; as Psal. 38. 17. Jer. 20. 10. He that is brought so low by afflictions, that he is ready to perish, Deut. 32. 35. Psal. 94. 18. Jer. 13. 16. Psal. 73. 18. So on the contrary, the firmness of an estate, is set out by the unmovableness of the foot, Psal. 121. 3. There is a falling into sin, set out by the slipping of the feet, Isa. 73. 2. But that agrees not with the coherence of this place.
{is as a lamp despised} He that is going down the wind in the world, is like a lamp that once made a fair show, and was much esteemed, while men might guide themselves by the light of it; but when it is well nigh out, it begins to stink, is slighted and cast away.
{in the thought} Heb. to the thought. It is so represented to their mind by their corrupt judgment. It comes from a word that signifies clearness, or brightness, in the original; because as bright beams are shot forth by the sun, so self-pleasing thoughts come from the mind. The word is used, Psal. 146. 4. Dan. 6. 3. Jon. 1. 6.
{of him that is at ease} That is rich, and has the world at will, and therefore is not sensible of the miseries of other men. The word does not signify all sitting still, or being quiet, but such ease as rich men take that need not labor, but can live upon their means without it: as if he had said, Such an one as I, full of affliction, and near to destruction, am now despised like a lamp going out, and that by you my friends, who have the world at will, and live in ease, while I am in want, and full of pain. I had a shining time of prosperity, but now it is gone, and I am slighted by you.
V. 6. {The tabernacles of robbers prosper, and they that provoke God are secure, into whose hand God bringeth abundantly.} As it often goes ill with the godly; as verse 5. contrary to what you, O Zophar, have affirmed, Chap. 11. 17. so it often goes well with the ungodly, contrary to your assertion, Chap. 11. 20. This Job proves by observation, or experience, verse 5, 6. by testimony of the creatures, verse 7, 8, 9, 10. Of the senses, and ancient men, verse 11, 12.
{the Tabernacles} See on Chap. 5. 24. & 11. 14. By Tabernacles, is meant all they have, in, or about their dwellings, as their children, cattle, goods, and all their affairs.
{of robbers} It comes from a word that signifies to lay waste, as robbers do where they come, and as the Chaldeans and Sabeans had done to Job, Chap. 1. To which he may here allude. He means, such as deal most unjustly with men; yet they thrive wonderfully in the world.
{prosper} Or, Are quiet. They thrive by their stolen goods, and nobody molests them, Chap. 3. 26. Psal. 30. 6. For the prosperity of the wicked men, see Chap. 21. 7. Psal. 37. 1, 35. & 73. 12. & 92. 7. Jer. 12. 1. Hab. 1. 3, 4. Mal. 3. 15.
{and they that provoke God} The word הרגיז in the original, signifies, to move bodily, or shake: as Job 9. 6. Isa. 23. 11. And secondarily, to move to passion, or distemper, or anger, which unsettles the mind of man, 2 King. 19. 28. it is called rage. God is not said to be provoked by infirmities, or ordinary sins; but by heinous sins, or sins done with an high hand, and with aggravating circumstances, Psal. 106. 7. Not only such as offer violence to men (as in the beginning of the verse) but also such as sin immediately against God, and that with an high hand, prosper.
{are secure} Heb. Confidences are to them. They are not only quiet when others are in trouble; but also most confident of the continuance of their prosperity. The plural number notes out abundance of confidence; as of blessedness, Psal. 1. 1. Or the blessedness of the man, &c. And, Wisdomes, Prov. 1. 20. in the original, notes out abundance of wisdom. Or, It may be meant of strong places, or store of wealth, whereon a man builds confidence.
{into whose hand} The number is changed to the singular, to show, that God deals so not with some few, but with many particular wicked persons; as by hand, is meant, power, or possession; as Chap. 1. 12. & 2. 6. For Hand see on Chap. 15. 23.
{God bringeth} Robbers get their goods unjustly; yet God is said to bring them into their power, because without his leave they could not meddle with them. See on Chap. 1. 21. Others read it, To whom God hath brought by his hand, Others, Because God hath brought, &c. The first reading is the best.
{abundantly} This word is added by the interpreters, in a distinct letter, to show the right meaning of the text; that God does not give sparingly to them, as to some others; but much more than to many good men.
V. 7. {But ask now the beasts, and they shall teach thee, and the fowls of the ayre, and they shall tell thee.} For the greater conviction of his friends, he brings his proofs from the lowest creatures. You need not think you have taught me such rare things, or send me to ancestors to learn (Chap. 8. 8, 9, 10.) that which brute beasts can teach. I need not prove by reason, or Scripture, what I say: I shall bring the beasts for witnesses against you.
{But} Heb. And surely: See on Chap. 1. 11. & 2. 5. There is no question, but the beasts may teach you so much.
{ask} Enquire how things are carried among the brute beasts. For Ask see on Chap. 8. 8. on Enquire.
{now} Or, I pray thee: Do not think much to be informed by them. For Now see on Chap. 4. 7. on I pray thee.
{the beasts} It may signify any kind of beasts, wild or tame: but it is commonly put for wild beasts, and the sense is the more full; There is no beast so wild in the wilderness, that never came near man to learn anything of him, but can inform you in this point. Because men use not reason well, God to shame them does often in Scripture send them to the beasts to learn, Prov. 6. 6. Isa. 1. 3.
{and they} Heb. and it. That is, every one of them. None so vile, or brutish, but can inform you. The like phrase of joining a noun plural, to a verb singular, is often found in the original, in the same sense; as Eccl. 10. 1. Gen. 49. verse 22.
{shall teach thee} If they could speak they would inform you in the truth of what is in controversy between us. Or, You may, by enquiry into their carriage, learn the truth herein, for there is matter enough from thence to be had to show you. So the heavens teach, Psal. 19. 1. It is true of God's providence in general. But here it is to be applied to the business in hand. You shall see the great beasts devour the little ones, the hurtful fowls destroy the harmless, the great fishes eat the smaller: a lively type of God's providence among men, suffering the bad to oppress the good, Hab. 1. 13, 14. For the word teach, see on Chap. 6. 24. & 8. 10.
{and the fowles} The word includes all flying birds great and small. Any of them can acquaint you with this.
{of the ayre} Heb. of the heaven. Not of the third heaven, wherein are the angels; nor of the second, wherein are the stars; but of the first. And therein not of the upper or hot region of the air, wherein some place the element of fire; nor of the middle region, wherein are the clouds; but of the lower region of the air, wherein the birds use to fly, Chap. 28. 21. Psal. 8. 8. For Heaven see on Chap. 1. 16.
{and they shall teach thee} They shall set it out plain before you, so that you may, as it were, see it with your eyes. So the Hebrew word signifies. It comes of נגד. Before, or in sight. They will make you to understand it clearly and fully.
V. 8. {Or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.} He proceeds to bring other witnesses of the truth of what he said; and that from the earth and sea.
{Or speak to the earth} Others read it; Or ask the sprig of the earth. Adding the word ask, out of the former verse. The words may bear it, and it is a distinct testimony from the rest, to demonstrate the point in question. As the great trees overthrow the smaller, and drop upon them, and keep the sunshine from them, and by reason of the greatness of the roots, afford the lesser ones no room to root in the earth, and suck away the moisture of the earth from them, and by all these means kill them, and that by God's disposing; so God permits the wicked to oppress good men in the earth. From the Hebrew word ארץ comes our English word Earth. It is used sometimes for the whole body of the earth, as Gen. 1. 1. Sometimes for a land, as 2 Sam. 3. 12. Sometimes for the inhabitants of the earth, Psal. 67. 2. Or of some particular land, as Gen. 41. 57. Sometimes for fields, or arable grounds, as Exod. 23. 10. Here in the first sense. For Speak, or sprig, or bush, see on Chapter 9. 27. For Earth, on Chap. 9. 24.
{and it shall teach thee} See on verse 7.
{and the fishes of the sea} These also, although more dumb than beasts, making not so much as a sound, yet may acquaint you, that as great fishes devour small, so tyrants oppress good people. For Sea, see on Chap. 14. 11.
{shall declare unto thee} The Hebrew word signifies to reckon up, or declare particularly: as 2 Sam. 24. 20. Psal. 26. 7. They are able to produce many such particular examples of violence in the seas.
V. 9. {Who knoweth not in all these, that the hand of the LORD hath wrought this?} Now he comes to a conclusion out of the former premises, that it appears by all these testimonies, that God brings forth all those troubles of good men in the world, as well as those among the beasts.
{who knoweth not} Who is so silly, as not to understand this course of God's providence, which is held out so plainly in every mean creature? Because Zophar, Chap. 11. 8. had with high words set out God's providence by unsearchable things, and Job had said, verse 3. of this chapter, that in this point controverted between them it was obvious to all, now he shows it by earthly creatures near at hand, and commonly seen by vulgar eyes. You need not seek it so far, that may be informed by those violences, which God permits in other creatures, and see how he deals with men. This he does to humble his friends, who were proud of their wisdom, as if they could bring forth such things as none else could.
{in all these} That God shows the footsteps of his providence in all these creatures at sea and land. Or, by all these. They are instruments to make it known. So ב is used twice in one verse, Psal. 33. 6.
{that the hand of the LORD} His divine power, by which he works, as men do, with their hands, Chap. 10. 8. For Hand see on Chapter 15. 23.
{hath wrought this} Ravening fowls, and beasts, and fishes, could not thus prey upon others; nor bad men on good, unless God had an hand in it. For the phrase, see 2 Sam. 14. 19. For wrought see on Chap. 14. 9. on Bring forth.
V. 10. {In whose hand is the soul of every living thing, and the breath of all mankind} It must needs be, that God has an overruling hand in all these confusions in the world, for the life of all creatures is at his disposing. He can take it away when he please, and so cause the stronger creatures to cease from oppressing the weaker, and bad men from oppressing good.
{In whose hand} In whose power or disposing. See on Chap. 1. 12. & 2. 6. Gen. 16. 6. Dan. 5. 23.
{is the soul} Or, life. The word נפש is put sometime for the soul itself; as Ezek. 18. 4. Sometime for the whole man; as Gen. 46. 26. Sometimes for life, the effect of the soul, for, it goes away from the body, when the soul departs, Gen. 9. 4, 5. Sometimes for a dead body, out of which the life is gone, Lev. 22. 4. Here it is taken for the life of a beast flowing from a sensible soul, Lev. 17. 10, 11. The life of a beast is in his blood. If that be let out, the beast dies. For Soul, see more on Chap. 14. 22.
{of every living thing} Of every unreasonable and sensible creature. For it is opposed to man's spirit in the end of the verse, and the Jews do not attribute souls to trees, Psal. 145. 16. It is sometime restrained to man, as Gen. 3. 20. But it cannot be so here, for the reason before given.
{and the breath} Sometimes it is put for the reasonable and immortal soul in man, as Eccl. 12. 7. Sometimes for the breath, as Psal. 146. 4. His breath being gone, life is gone withal. So it is taken here. For Breath, see on Chap. 15. 2. on Vain.
{of all mankind} Heb. of all flesh of man. That is, of every man. Flesh is taken sometimes for man, as Isa. 40. 6. All flesh is grasse, that is, all men are mortal. Sometimes for the substance of the body, as Gen. 17. 13. Lev. 19. 28. Heb. 12. 9. Sometimes for the original corruption of nature remaining in men, Gal. 5. 17. Here it is taken for the body of man. Though the word איש, be used sometimes for an eminent man, and sometimes for a male, as we have showed on Chap. 1. 1. yet here it comprehends both men and women. So also Exod. 10. 13. & 21. 16. Chap. 16. 16. & 34. 11. As God can take away the life of every beast, so the life of every man, and so end all oppression: and therefore he must needs have a hand in the disorders by his providence. For Flesh, see on Chap. 14. 22. For Man, see on Chap. 1. 1.
V. 11. {Doth not the ear try words, and the mouth taste his meat?} The intent of Job in these words is, that the truth of the thing in controversy between him and his friends might easily be known, if men would but examine the things that were spoken on both sides by himself, and by his friends. For there is as sure a way to judge of truth and falsehood by the ear, as there is of judging of pleasant and bitter things by taste. See the like, Chap. 6. 30. & 34. 3.
{Doth not} Spoken by way of admiration, and interrogation, as Chap. 6. 5. & 8. 10, 11. Certainly the ear can try words. A strong asseveration.
{the ear} The hearing faculty, yet not separated from the judging faculty of the soul; but as an instrument of it. Hence comes a word in the original, that signifies a pair of balances. For they are like the head with one ear hanging on the one side, and another on the other. And the understanding judges of the truth of words by the two ears, as the beam determines the just weight of things by the two scales. For Ears, see on Chap. 15. 21.
{Try} Thoroughly examine whether they be true or false, well proved or not; consequent out of the grounds they are built upon or not. Thus Job wishes his grief to be weighed, or tried, whether he had not just cause to complain heavily, Chap. 6. 2.
{words} That is, speeches, or sentences, and that so exactly, that it calls every word of the sentence to account. Words are the proper object of the ear, as colors of the eye.
{and} This word is often translated, as. See Chap. 5. 7. & 16. 21. and so it may here. And the meaning is, A man may give as true judgment of words by his ear, whether they be true or false, as of meats by his taste, whether they be sweet or sour.
{the mouth} Heb. the palate. For it is thought to be the proper instrument of tasting, rather than the whole mouth.
{tastes his meat} Heb. tastes meat for it self. That is, as a man by his palate tastes of meat offered to him, and if it be good receives it: if not, refuses it; so must I with your words, and you with mine, try them by the ear, and if they be found true, receive them; if not, reject them. And by this careful examination of reasons on both sides, we shall come to a true resolution of what is in controversy between us. For Taste, see on Chap. 6. 6.
V. 12. {With the ancient is wisdom; and in length of days, understanding.} If the soul can by the ear judge of the truth of words, then doubtless they may best know the truth of things, that have lived long, and had much time to weigh the things they have heard.
{With the ancient} In the ancient. The Hebrews have three words to set out an old man; 1. זקן, a man of sixty years old, and upward. 2. שב, a man of seventy and upward. 3. ישיש, a man of fourscore years and upward. This is the word here used. It is derived from יש, To be. And Job hereby intimates, that they which live longest, and have the longest being here, have a fair opportunity to know truth best.
{is wisdom} The knowledge of divine truths gathered out of long observation, and experience.
{and in length of days} That is, in men that have lived long, and seen many days. For Days, see on Chap. 14. 14.
{understanding} As they have gotten wisdom by experience to know more than others, so likewise understanding to draw other things out of those they have observed, and so may well know much more than the younger men. Job herein grants what Bildad had affirmed, Chap. 8. 8. &c. yet with a secret retortion upon his friends, some of whom might be ancienter than he, Chap. 15. 10. yet understood not what he spoke concerning God's providence. And therefore some read it by way of interrogation, Is wisdom with the ancient, and understanding in the length of dayes? It should be indeed, but it appears not in you. You have lost much time, and want much understanding of divine truths.
V. 13. {With him is wisdom and strength, he hath counsel and understanding.} It may be old men may want understanding, but God does not. And whereas old men decay in strength, if they do increase in wisdom, God is infinite in both.
{With him} Not with the old man spoken of last, but with God, of whose providence all this dispute is, and who is mentioned often before in this chapter, verse 4, 6, 9. so that he needed not be named again, but his friends might easily perceive whom he meant.
{is wisdom and strength} See on Chap. 9. 4. where both these are mentioned, and attributed to God, as here.
{he hath} Heb. his is. Lest any man should think, because he said before, verse 12. that wisdom and understanding were in old men, and now in this verse, that they are with God, that therefore there is no difference between God's wisdom and man's, now he tells them that it is properly his: Men borrow their wisdom from him, and theirs is not worthy of the name of wisdom, in comparison of his: but God is infinitely wise of himself.
{counsel and understanding} The words may be taken promiscuously, to show the abundance of wisdom that is in God. Yet some distinguish them thus; God has understanding to find out all secrets and counsel, to know fit means to bring all his purposes to pass, and wisdom to order the means for attaining those ends, and strength to carry them on to execute all his will.
V. 14. {Behold he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening} Now he proceeds to show the great wisdom and power of God, mentioned in the former verse, and that unto the end of the chapter. He not only shows God's wisdom and power to be great, but also greater than the wisdom and power of all the creatures, in that what he does, none can undo; and what he undoes, none can repair. And because men are very blockish in the things of God, he gives many high demonstrations of God's wisdom and power to convince those that slight the course of God's ordinary providence.
{Behold} Or, If. See on Chap. 9. 12. & 11. 10.
{he breaketh down} He destroys cities, castles, houses, provinces, as in the flood, and destruction of Sodom, and of the tower of Babel. It may be understood also of destruction of families, which are compared to buildings, Exod. 1. 21. Thus God had broken down Job's family, by destroying his children, which are in the Hebrew phrase, builders of the house, Gen. 16. 2. & 30. 3. Ruth 4. 10, 11.
{and it cannot be built again} It cannot be repaired. But this is to be understood of those things that God purposes utterly to destroy; for houses and churches destroyed by thunder and lightning, have been built again. For Build, see on Chap. 20. 19.
{he shutteth up a man} Heb. upon a man. As if he were in a pit, and had a great stone rolled on the mouth of it; that he might not get out, as was on Christ's grave, Matth. 27. 66. It signifies shutting up into prison, or into some dangerous disease, as Gen. 20. 17, 18. or putting into bands; for the contrary word in the end of the verse signifies loosing, as well as opening; as verse 18.
{and there can be no opening} Unless he please. See the like phrase, Isa. 22. 22. Rev. 3. 7. For Open, see on Chap. 11. 5.
V. 15. {Behold he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.} God's great power, which he had set out before by his overruling men in civil affairs, now he sets out by his powerful disposing of natural things, not as men would have them, but as he please.
{Behold} Or, If, as verse 14. & Chap. 9. 12. & 11. 10.
{he withholdeth} Sometimes עצר signifies keeping back a thing by force, hindering or shutting it up; as 2 Chr. 13. 20. Sometimes restraining by command, as laws restrain men from many enormities. So it imports rule, 1 Sam. 9. 17. Sometimes to stop the course of a thing by prayer, as 2 Sam. 24. 21. Here it is taken in the first sense. So God by his power restrains the waters.
{the waters} Some understand it of keeping the rivers within their bounds, but that though it may hinder them from hurting the earth, yet it makes them not to dry up. Others, and more rightly, interpret it of rainwater, which God withholds when he keeps it in the clouds, and will not let it fall down to water the earth. See an example, 1 King. 17. 1. &c. Gen. 8. 2. For Water, see on Chap. 14. 9.
{and they dry up} Some understand it of the waters themselves, as Gen. 8. 2. Nah. 1. 4. Zech. 10. 11. Others, of the trees and herbs, which decay for want of water. Such things as live by moisture, must needs dry up, if rain fail, 1 King. 18. 5. Jer. 12. 4. Joel 1. 18. It may be understood the first way. And then it does the better illustrate, and more fully set forth the great power of God. He can keep the rain back so long, till the very rivers be dry. So it answers to the opposition, They overturn the earth. And the second must needs follow upon it: If rivers be dry, herbs and plants will decay. The word יבש signifies, 1. To be dried up, Joel 1. 20. 2. To be ashamed, Hos. 10. 6. Here it is used in the first sense.
{also he sendeth them out} It is used sometimes for sending a messenger with some errand, or command, to do something. As Joseph sent his brethren to fetch his father, Gen. 45. 24. So God gives the water a commission to overflow the earth, Psal. 147. 18. But the word has a further emphasis, and signifies a giving liberty to the waters, that before were, as it were, imprisoned in the clouds, to break through them, and fall upon the earth. So Noah sent the dove out of the ark, Gen. 8. 12. The Heb. word שלח is used. 1. For sending a messenger, Gen. 19. 13. 2. For putting away a wife by divorce, Deut. 24. 1. 3. For trees putting forth branches, Psal. 80. 11. or roots, Jer. 17. 8. 4. For letting the hair grow long, Ezek. 44. 20. 5. For setting a place on fire, Hos. 8. 14. Here it is taken in the first sense. God sends the waters out as his messengers to overturn the earth. For Earth, see on Chap. 9. 24.
{and they overturn the earth} They do change the face of the earth; for the word signifies turning, as well as overturning. See Levit. 13. 3. The earth was dry, firm, green before; now, after a deluge, it is moist, soft, ill colored. Or, they overturn houses and cities, and trees that are on the earth. See on verse 8. See an example in the flood, Gen. 7. 11. &c.
V. 16. {With him is strength and wisdom: the deceived and the deceiver are his} Job repeats what he had said before, verse 13. of God's wisdom and power, though in other words in the original, and in another order. This he does, because he had other things to speak of God's wisdom and power, and intended to set them forth, by his ordering men's manners, both good and bad. A thing that might seem strange to his friends. And therefore Job, by way of exclamation, cries out the second time, that power and wisdom is with God, to show how much he was affected with it himself, and how earnestly he desired his friends might be more affected with it.
{with him} See on verse 13.
{is strength and wisdom} Some think the same things to be intended, that were set out by other words in the original, verse 13. Others conceive some difference between them: and think that עז, signifies God's prevailing power, that cannot be resisted. גבורה: God's establishing power, whereby he upholds all things. חכמה: God's wisdom, in decreeing things. תושיה: in execution. For the last word, see on Chap. 5. 12. & 6. 13. Strength and wisdom are both joined together, to show, that God can do whatsoever he will. For some things man can do by strength: others, that cannot be effected by force are comprehended by policy. God has both these, and therefore can do anything. For Wisdom, see on Chap. 26. 3. on The thing as it is.
{the deceived and the deceiver are his} He does not mean, that they are both God's by creation: that suits not with his scope. But they are both subject to his authority. He could by his wisdom and power, if he pleased, keep the one from deceiving, and the other from being deceived, and that both in religious and civil affairs. And therefore he does, as it were, countenance them, in that he does not hinder them when he may. This suits with that, which Job went about to prove. See on verse 7.
V. 17. {He leadeth counsellors away spoiled, and maketh the Judges fools} He had before showed how God overrules men in things civil and moral; now he intimates, how God overrules in things political, and ordering kingdoms and commonwealths, wherein are many confusions, and he instances in counselors and judges, and kings, the chief pillars of a state; and all to show, what he undertook before to prove against his friends, that wicked men do often thrive, when good men are kept low. And that appears, because all along, from the fourteenth verse to the end, all his instances are of ruining men and states, but none at all of blessing them.
{He leadeth away} Heb. He maketh to walk.
{counsellors} Wise men that give advice in public affairs, to kings or rulers, as being best able to order things present, and prevent mischiefs to come. That sit at the stern of the state to guide it.
{Spoiled} Of their wisdom, so that they give bad counsel, to the ruin of themselves and others. Or, spoiled of the honor and wealth they have gotten. For such eminent men are usually rich. See verse 19. God defeats their counsels, and leads them away, like captives, in triumph, having deprived them of wit, wealth, and honor, 2 Sam. 15. 31. & 17. 14, 23. Isai. 19. 11. 1 Cor. 1. 19.
{and maketh the Judges} Judges differ from counselors, for they sit in judgment, to determine causes between man and man, according to the law. These should be wise to do right, but God often makes them fools, and then they do much wrong.
{fools} Or, mad: as Eccl. 7. 7. Isai. 44. 25. God will deprive them of understanding, or so go beyond them, that he will cross all their purposes.
V. 18. {He looseth the bond of Kings, and girdeth their loins with a girdle} Now he goes higher, and shows that God, not only overrules counselors and judges, but also disposes as he pleases of the supremest magistrates, as kings and emperors. Three things uphold their greatness, the wisdom of their counselors, authority of their judges, and the majesty of their own persons. All these God can pull down. So much is intimated in the former verse, and this.
{He looseth} Heb. openeth. For bonds are tied with knots, or buckles, which when they are opened or untied, the bond is loose, and falls off. It will hold the things, or persons bound no longer.
{the bond of Kings} The Chaldee paraphrast takes it for chains. As if the meaning were, God takes them out of prison, and sets them on the throne, 2 King. 25. 27. Others understand it of those, whom kings have imprisoned; God sets them at liberty, and brings the kings, their imprisoners, into their room. Others, of taking them away by some great judgments, whereby their subjects are set at liberty from the yoke of obedience. But it is rather to be understood of God's taking away that honor and authority they had in the hearts of their subjects, whereby their people are kept in obedience; which being loosed by God, people shake off all obedience to their rulers. And indeed, it is a wonder that so many men of so many different minds, states and degrees, should submit to the government of one man. And on the contrary, that being once brought under, and kingly authority settled, and upheld by wise counselors and prudent judges, the people should dare to cast it off. But both are of God, who ties the bond as fast as he please, and looses it when he please, Psal. 2. 3. Dan. 2. 21. 1 Sam. 2. 4. Psal. 18. 33, 40. Chap. 30. 11. Isai. 45. 1, 5.
{and girdeth their loins with a girdle} Some understand it of giving authority and power, and strength to kings, which is set out sometimes, in Scripture, by this similitude of a girdle, as Isai. 11. 5. Jer. 13. 1, 7. So soldiers going to battle, to use their strength, have their loins girt, Eph. 6. 14. But this cannot well agree with Job's scope, to set out God's judgments upon great ones to bring them down, not his mercy to establish them. Others, therefore take it, of bringing kings into a servile condition, that they which were attended by great ones before, now should wait upon others. For servants are girt as well as soldiers, that they may be ready for their work or attendance. So the Persian kings gave girdles to those they had conquered, and made them attend upon them, Luke 12. 37. & 17. 7, 8. John 13. 4. 1 Pet. 1. 13. Lastly, others bring it yet lower; God brings kings from the throne to the prison, to be bound with chains as with a girdle. So the word אסר girding, or binding is used, Psal. 118. 27. & 105. 22. Hos. 10. 10. Job 21. 18. 2 King. 25. 7. This is laying affliction upon men's loins, Psal. 66. 11. And this agrees best with Job's scope, mentioned before. The word אסר signifies. 1. To bind, or tie, 1 Sam. 6. 7. 2. To bind from a thing, Numb. 11. 38. 3. To bind to a duty or oblige. Num. 30. 2. Here it is taken in the first sense.
V. 19. {He leadeth Princes away spoiled, and overthroweth the mighty} Having showed God's judgments on kings, he now comes to show it on princes, and men of great estates, who are next to them.
{He leadeth away} See on verse 17.
{Princes} The word כהן most commonly signifies priests, in Scripture: but it is used also for princes, and such as are about kings, and next in honor to them, as 2 Sam. 8. 18. with 1 Chr. 18. 17. 2 Sam. 20. 26. and Joseph's father-in-law, Gen. 41. 45. and Moses his father-in-law, Exod. 2. 16. are thought to be temporal rulers of those places, for it is not likely, that they would marry the daughters of idolatrous priests. The word came thus to be used in both senses, because the same persons at first, were both priests and rulers, as the firstborn before the law. Moses under the law, Psal. 99. 6. Eli and Samuel. And the priests were then attending upon God, as princes attend upon kings. But here it is used for princes, because it is most likely, that Job lived before the priesthood was settled in Aaron's family, and therefore he offers sacrifice for his children, Chap. 1. and is commanded by God to do it for his friends, Chap. 42. Whereas Saul, after the priesthood established, lost his kingdom for such an act, 1 Sam. 13. 13, 14. Of Job's time, see on Chap. 1. 1.
{Spoiled} See on verse 17.
{and overthroweth} This word imports an utter destruction, as of a tree that is plucked up by the roots, Prov. 21. 12. & 22. 12.
{the mighty} Such as are potent men in a kingdom, and strongly seated as it were on a rock, and think none can remove them, Num. 24. 21. But think they can carry all before them, like the stream of mighty rivers, and none can withstand them, Amos 5. 24. He may mean, either such as are mighty in a state, or strong warriors. The word איתן signifies 1. Strong Num. 24. 21. 2. Strength, Exod. 14. 27. Here it is used in the first sense.
V. 20. {He removeth away the speech of the trusty, and taketh away the understanding of the aged} Skillful orators, and ancient wise men, are a great stay to kingdoms, if publicly employed: and if not, yet such men think they can save themselves and their families in troublous times. But God can pull them down also.
{He removeth away} The word properly signifies to take a thing out of its place, and so by consequence, taking a thing quite away: for things removed, are not to be found where they were.
{the speech} The lip. Because the lip is the instrument of speaking. See Chap. 2. 10. So one language, is called one lip, Gen. 11. 1. Hereby is meant, not making them dumb, but taking away that extraordinary faculty they have of speaking understandingly, or eloquently. For Lip, see on Chap. 15. 6.
{of the trusty} The word נאמן is by some translated eloquent, from נאם, to speak. And such men are of great use in a state. By others, such as speak truly. For such will rightly inform in public affairs. By others, the confident. For they that speak truly and elegantly, as they are of great use in the public, so they may well be confident in what they advise, and look to be believed. Such was Ahithophel's counsel, 2 Sam. 16. 23. By others, the trusty: as in our translation; for such men are most worthy to be trusted, both by governors and people, in places of greatest consequence, who can speak well, and will speak truly and confidently; as becomes orators, lawyers, ambassadors. And in these three last senses, the word is taken from אמן: which in some conjugations, signifies to be true of speech, faithful, confident. Such God can take away, or take those qualities from them, Isai. 3. 3. The word is translated faithful, Prov. 25. 13.
{and taketh away} Heb. taketh. For in his, He gives, and he takes, Job 1. 21. And because the Hebrews have no compounds, it is used also to take away: as 1 King. 19. 14. Hos. 4. 11. An exposition of the former word, removing. For Taketh, see on Carryeth, Chap. 15. 12.
{the understanding} Heb. the sense, or, savour, or, taste. As it is translated, verse 11. And Psal. 34. 8. And by a metaphor, it is translated to the mind, and used for the understanding, whereby a man knows what is true or false, as by the palate, what is sweet or sour. Thus it is used, Psal. 119. 66. Prov. 11. 22. & 31. 18. 1 Sam. 21. 13. Psal. 34. in the title. For Understanding, see on Chap. 6. 6. on Taste.
{of the aged} It signifies often men aged in years, and because such have, or should have most understanding (as verse 12. Chap. 32. 9.) it is sometimes used for men of great understanding, although not old in years; and so it is translated senators, Psal. 105. 22. These also God can take away, and does, when he intends to ruin a kingdom; as Isa. 3. 2, 3, 4. The word זקן signifies. 1. An old man, Gen. 25. 8. 2. A ruler, 2 King. 10. 1. For age brings experience, and makes men fit to rule others. And the words answerable in Greek and Latin signify both these. Here it is used in the first sense.
V. 21. {He poureth contempt upon Princes, and weakeneth the strength of the mighty.} He goes on to give us more signs of God's ruining kingdoms, by taking away honor from princes, and strength from mighty men, which were their peculiar ornaments, and whereby they did most further the public good.
{He poureth} The beginning of this verse with the end of the 24. verse, make up one complete verse, Psal. 107. 40. which makes some think, that Job took it out of David, and so was of later time than he. But why might not David take it out of Job? And the rather, because he puts them together, that are scattered in Job. Or, Why might not the Spirit of God use the same words by divers men, though they saw not one another write? The word pouring, argues abundance; as Isa. 44. 3. Zech. 12. 10. Acts 2. 17. God will lay abundance of shame and scorn upon them.
{contempt} Makes them to be despised, that were highly honored before. So the word is used, verse 5. Chap. 31. 34.
{upon Princes} The word נדיב signifies such as are free and bountiful, and so are in great esteem among the people, like princes, although they have no authority over them. No marvel, if mean men, that cannot do good to others; or great men, that will not, be contemned. But it is a wonder that even great and bountiful should be despised, and it is a forerunner of the destruction of a kingdom. For the word, see Exod. 35. 5. Psal. 83. 11. Prov. 19. 6. Luke 22. 25. For the thing itself, see Dan. 2. 21. Men are not so high and honorable, but God can make them as low and contemptible.
{and weakeneth} Makes them remiss, or loose, Jer. 38. 4.
{the strength} Heb. מזיח the girdle. Men girt, are more ready to fight, than men ungirt, and much of men's strength lies in their loins; and therefore girding the loins, is taken for exercising strength; and ungirding, or loosing them, for inability, and weakness, Dan. 5. 6. In those Eastern countries where their garments were long, they used to gird them, when they went to put out their strength in labor or battle, 1 King. 20. 11. For the word, see Psal. 109. 19. Isa. 23. 10.
{of the mighty} Valiant soldiers, and men fit for war, which are very needful to uphold a kingdom. And when such are weakened, a kingdom is soon overrun by enemies. The word signifies rivers and torrents, which run with a mighty force, and bear down all before them. So do soldiers in war. See 2 Sam. 22. 16. Psal. 42. 1. Job 6. 15.
V. 22. {He discovereth deep things out of darkness, and bringeth out to light the shadow of death.} Having formerly given great demonstrations of God's power, now he sets out his infinite wisdom by many strange effects of it.
{He discovereth} The word signifies, to unfold a thing, and lay it open to the sight of men, which was hid from them before; and that by bringing it out of darkness.
{deep things} Hidden things, that are as far from men's understanding and knowledge, as things deep buried in the earth, are from men's eyes. It may be understood of prophecies of times to come, conspiracies against princes; but especially of the privy counsels, and deep reaches of kings to maintain their authority, which God often by his wisdom brings to light. For Job goes on in setting out the ruins of kingdoms.
{out of darkness} Deep things lie in dark holes unseen of men: so do counsels of great men; but God can bring them forth to the light; as follows in this verse.
{and bringeth out to light} This shows the manner of revealing them, namely by taking them out of their dark holes, and setting them in the light for all men to see. For Light, see on Chap. 17. 11.
{the shadow of death} Those things that are as it were buried in the grave, and hid in eternal darkness, which no man hoped or expected ever to have seen brought to light in this world. For such strange discoveries, see Chap. 28. 3. & 34. 22. 2 King. 6. 11, 12. Mat. 10. 26. Dan. 2. 22. 1 Cor. 2. 10. & 4. 5. For the phrases of deep things, darkness, and shadow of death, see Chap. 3. 5. & 10. 22. Prov. 9. 18. Rev. 2. 24. Psal. 107. 10, 14.
V. 23. {He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again.} God not only ruins great and wise men, but also whole nations, when he pleases.
{He increaseth} God increases nations in number of people; as he did before, and after the flood; and in the land of Canaan, Psal. 107. 38. Also in wealth, as he promises to deal with his obedient people, Deut. 28. 5, 6. &c. Lastly, in honor and reputation, Deut. 28. 12, 13.
{the nations} The word גוים is sometimes used for the Gentiles, and idolatrous people; as Psal. 2. 1. & 79. 1. But here it may be taken for any, whom God does multiply, be they good or bad.
{and destroyeth them} Or, that he may destroy them. So this particle is used, Chap. 13. 13. For Job's intention is to make good, what he undertook before, that afflictions may light on good men, as well as bad. This God does sometimes secretly as a moth, and sometimes openly, as a lion, Hos. 5. 12, 14. It may be understood of increasing one nation to destroy another, as the Israelites to ruin the Canaanites. But it is better understood of the same nations raised by God, that they may have the greater fall, Exod. 9. 16.
{he enlargeth the Nations} As they do increase in number, so he does enlarge their borders, and spreads them abroad upon the face of the earth, that all may live, and not one be a burden to another. So he did after the flood, Gen. 10.
{and straiteneth them again} Heb. leadeth them. Now because the Hebrews have no compounds, it may signify leading in, or leading back; as the shepherd in the morning leads his sheep out into a large pasture, and at night brings them into a narrow pinfold. So God after that he has enlarged a people in the day of their prosperity, brings them to straits in a night of adversity. And it may be read, That he may straiten them again; as before in this verse. The word נחה signifies. 1. To lead, Psal. 8. 2. To put, or place, 2 King. 18. 11. Here it is used in the first sense.
V. 24. {He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness, where there is no way.} Job now in the conclusion of this chapter, sets down the way, how God does ruin nations, by frustrating the counsels of the governors, whereby both themselves, and the people under them, come to destruction.
{he taketh} Heb. he removeth. See on verse 20.
{the heart} The understanding, so that he cannot give good counsel for the preservation of the state. See on verse 3. and verse 17. For Heart, see on Chap. 15. 12.
{of the chief} Heb. of the heads. Men set over others to guide, and direct them, as the head does all the members of the body; as Exod. 6. 14. Num. 1. 16. Deut. 1. 13. Judg. 11. 8. &c. For Head, see on Chap. 19. 9. and 20. 16. on Poison.
{of the people of the earth} Of the common people, who are to be guided by their heads and rulers. For Earth, see on Chap. 9. 24.
{and causeth them to wander} See Psal. 107. 40. Gen. 20. 13. Makes them for want of understanding to give foolish counsel, to mislead themselves and others. See verse 16. Psal. 119. 176. Isa. 63. 17.
{in a wilderness} Or, into a wildernesse. The word signifies such a confused estate, that they know not which way to turn. Like to the dark chaos, where no light was, Gen. 1. 2.
{where there is no way} Not into a place, where many ways are, and it is hard to descry the right, but into such a wilderness, where there are no steps of any way at all to be seen, which is much worse. To a place, where there is no path directing to any house, or town, or place of safety. So base rulers are so puzzled with strange events, beyond expectation, threatening ruin to them, and their people, that they are as it were in a wilderness, not knowing which way to expedite themselves or theirs. For Way, see on Chap. 17. 9.
V. 25. {They grope in the dark without light, and he maketh them to stagger like a drunken man.} The inability of these heads of the people, to extricate themselves, or theirs out of trouble, is set out further by two similitudes; one, of a man groping in the dark for want of light; another, of a drunken man staggering for the lightness of his head.
{they grope in the dark} Men that cannot see their way must feel for it. So must blind men at noondays, Job 5. 14. Gen. 19. 11. and seeing men in the dark night, Isa. 59. 10.
{without light} Where there is not the least beam, or spark, of light to direct them. The doubling the thing in other words increases it, Amos 5. 18. Joh. 1. 3, 20. Isa. 38. 1. The meaning is, that these rulers try for ways to help themselves and their people out of misery, but can find none at all.
{and he maketh them to stagger} Heb. to err, or to wander; as verse 24.
{like a drunken man} As he is uncertain in his gate, leaning first to this side, then to that, so are they. First they try one way, and then another, but none will release them. Their heart is intoxicated with folly, as the drunkard's with wine, so that they know not what they do. See Isa. 19. 14. & 24. 20. Psal. 107. 27.
CHAPTER 13
Verse 1. {Lo, mine eye hath seen all this, mine ear hath heard and understood it.} What Job had formerly declared in the chapter before, now he confirms by the testimony of two principal senses most used in getting of knowledge; to wit, seeing and hearing.
{Lo} O, Behold. A word usually put before great matters in Scripture, to procure attendance to them. See Chap. 1. verse 12.
{mine eye hath seen all this} The eye is the instrument of seeing, and the soul receives much light by the eye. It observes many things in the world, which the eye presents unto it. So had Job, by his own observation, collected what he spoke before of good and bad men's outward condition in the world. He begins with the eye, as the surer sense. We say, one eye-witness is better than ten ear-witnesses; and so is his testimony in legal trials. Job therefore goes a sure way, that speaks what he saw. For this kind of proof, and the certainty of it, see 1 Joh. 1. 1, 3. Acts 1. 21, 22. & 10. 39, 40, 41. For the phrase, see Job 7. 8. & 10. 18. For Eye, see on Chap. 2. 12. For Seen, look on Chap. 19. 27. on Behold.
{mine ear hath heard} Lest his friends should think it was but his own fancy, he calls in others to bear witness with him. He had heard as much from godly and wise men, who had observed the same as well as he, Chap. 12. 11, 12. Chap. 8. verse 8. For Ear, see on Chap. 15. 21. For Heard, see on Chap. 15. 17.
{and understood it} This he adds, to take away that which his friends might object. If they should say, you heard, it may be, wise men's words, but misunderstood them. Nay, says he, I understood them well, and rightly. All this is to show, that he was fully assured of the truth of what he had delivered, though his friends contradicted it.
V. 2. {What ye know, the same do I know also: I am not inferior unto you.} Job does not in these words confirm the truth of all his friends had said before; but rather intimates, that whereas they thought themselves more skillful in the course of God's providence than he, and able to instruct him therein, he knew as much in that way, as they; nay more. See on Chap. 12. 3.
{What ye know, the same do I know also.} Or, rather thus, I also know as much as you. The Hebrew words are, According to your knowledge I also know.
{I am not inferior unto you.} See on Chap. 12. 3. where these very words are, and are in the notes expounded. It seems by Job's repeating them so soon, that his friends had a very high opinion of their own knowledge, and a very low one of Job's.
V. 3. {Surely, I would speak to the Almighty, and I desire to reason with God.} In this verse Job shows himself weary of reasoning with his friends, and that he had rather deal with God than with them, and so joins with Zophar in his wish, Chap. 11. 5.
{Surely} A word of assurance. I do earnestly and seriously desire it, Chap. 12. 7. & 1. 11.
{I would speak} I would plead with God in a judiciary way. So the word speaking, is used, Psal. 51. 4. for speaking in judgment, as it is there expounded.
{to the Almighty} For this name of God, see Chap. 5. 17. & 6. 4, 14. & 8. 3, 5. & 11. 7. Some understand it of pleading before God, as a judge between him, and his friends, because they would accuse Job as much as they could. But it appears by many arguments, that Job intended to plead with God, as with a party that had dealt too hardly with him, and countenanced his friends against him. For 1. He desires not to speak to his friends in God's presence, but to the Almighty. 2. He desires to speak by way of reasoning with God himself; not with them before God. 3. His plea afterwards proves it. It is a maintaining of his own cause, verse 15. And he pleads directly with God; not with his friends before God, verses 21, 22, 23, 24.
{and I desire} It is a thing I much wish for, and would take great pleasure in, because I know I could clear my own innocency, and show myself to be no hypocrite, as you take me to be, and as God seems to do by his so rough handling of me, verse 22, 24. So the word is translated, Delight, Num. 14. 8. Psal. 40. 8. For Desire, see on 9. 3. on Will, and on Chap. 22. 3. on Pleasure.
{to reason with} To plead my cause, by bringing reasons to clear my innocency, and answering objections made by God against it, as the manner of disputing is. I would God would leave beating me, and would dispute the cause with me. This boldness is that, which both Elihu and God blame Job for in the end of the book, though neither of them condemn him for an hypocrite: and that shows, that Job did speak amiss of God in his passion, and is not altogether to be excused, much less in everything to be commended. For Reason, see on Chap. 15. 3.
{God} For this name of God, see Chap. 5. 8. & 8. 5, 13, 20. & 9. 2. & 12. 6.
V. 4. {But ye are forgers of lies, ye are all Physicians of no value.} In this verse Job shows that his friends came with a purpose to comfort him in his miseries, as physicians come to heal sick people; but they did him no good, because they judged amiss of his disease, and used corrosives instead of cordials.
{But} This word argues an opposition, either between himself and his friends, as if he spoke the truth, but they uttered lies; or else between God, and his friends, attributing truth to God, and falsehood to his friends. It may be translated For; as Chap. 11. 4. And then it includes a reason, why Job will reason no more with his friends, but rather with God, because God though he be angry, yet will hear and speak truth, and will be appeased: but his friends would not. In the Hebrew it is, But surely. The same word that is used in the beginning of the 3. verse, and is omitted also Chap. 12. 7. See on Chap. 1. 11.
{ye are} It appears here, as also verse 2. that Job speaks not to Zophar alone, who spoke last, but to all his three friends, who had now all spoken against him: and therefore he might well take liberty to confute other men's speeches as well as Zophar's, especially such things as he had not answered before.
{forgers} So it is translated, but the word טפל, never signifies so, but חרש, is used for to invent lies, as a workman frames a building. The word is used but twice more in Scripture; and it signifies sowing, whereby one piece of cloth is sowed to another; as Chap. 14. 17. Some take it as an accusation of his friends, that they had as it were sowed one lie to another to disgrace him, that is, had multiplied many lies against him. But it rather intimates fastening lies upon God or him, as one piece of cloth is fastened upon another: As it should be translated, Psal. 119. 69. The proud have sowed, or, fastened a lie upon me. He accuses his friends that they did go about to wrong God and him, by speaking falsely of both.
{of lies} Heb. of a lye. For the word has a plural in the original. And so it is translated singularly, Psal. 119. 69. And as it is likely David did intend some singular slander of him there, so Job here intends that main accusation of him, whereby they accused him for an hypocrite, because they could not see how God should be just else, that dealt more severely with him, than ever he did with any that feared him, and so by one false opinion wronged both God and Job. This God charges them withal, Chap. 42. 8.
{ye are all Physicians of no value} You are every one of you like unskillful physicians, that not knowing the disease aright, do either give things hurtful, or misapply good things, and so instead of healing him, make the sick man worse. So do you to me. You are miserable comforters, Chap. 16. 2. You pretend that you come to comfort me, and whereas you knowing my piety, should uphold my spirits in my affliction with God's promises, you add affliction to affliction, telling me, that God lies load on me for my impiety. Some read it, Idol Physicians, as the idol shepherd, Zech. 11. 17. Taking no more care of Job, than ministers of their flocks, or idols of their worshippers. Physicians. Heb. Healers. The word רפא signifies. 1. To heal the body, Deut. 32. 39. 2. To heal the soul by forgiveness of sins, Psal. 41. 4. 3. Mending things out of order, Psal. 60. 2. Here it is used in the second sense, for they were not professed physicians; Neither did Job look for cure of his body from them, but comfort for his soul, which yet they would not afford him, but rather discouraged him.
V. 5. {O that you would altogether hold your peace, and it should be your wisdom.} Job finding no comfort in the words of his friends, but much discouragement, persuades them, in this verse, to save a labor, and be silent; and in the next, to give him audience, that they may see their errors.
{O that you} Heb. who will give that you, &c. See on Chap. 6. 8. & 11. 5.
{would altogether hold your peace} Heb. in being silent would be silent. The word החריש signifies, 1. To dig the ground, or plow it, as Deut. 22. 10. 2. By a metaphor, to think, or devise; for actions are prepared by thoughts, as the ground by plowing, is fitted to receive the seed. So it is used, Chap. 4. 8. Prov. 3. 29. 3. By an antiphrasis or contrariety, (which is frequent in the Hebrew tongue, for the same word to signify contraries for want of compounds, whereby they are set out in Greek and Latin) it signifies to say or do nothing, to be idle or silent, as Gen. 34. 5. And so it is taken here. The doubling of the word in the original, adds to the signification; as dying the death, Gen. 2. 17. He would not have them speak a word more in this business. It may be he alludes to Zophar's speech, Chap. 11. 3. as if he had said, You would have me to hold my peace, but you had more need to do it yourselves, for you speak more foolishly than I. Or to their former silence, Chap. 2. 13. You had done well, if you had kept your former silence, for then had you not discomfited me, nor spoken so many falsehoods concerning God's proceedings.
{and it should be your wisdom} Heb. and it should be to you for wisdom. There neither is, nor appears wisdom in silence properly, but in speech. It may be taken comparatively; You would show more wisdom, that is, less folly; for you would not discover the vanity of your hearts, if you did hold your peace. So the foolishnesse of God, 1 Cor. 1. 25. is put for that action, wherein God least sets out his wisdom; for there is no folly in God. Or it may be meant in regard of other men's apprehension. Men would in charity judge you to be wise, if your own words did not bewray your folly. Suitable to Prov. 17. 28.
V. 6. {Hear now my reasoning, and hearken to the pleadings of my lips.} He does not bid them be gone, though he bid them be silent: but would have them to stay, and not be ashamed to learn the truth from him. Yet with reproof of their ill pleading for God, he mingles passionate and distempered speeches; as verse 13, 14. &c. So easy is it for us, especially in affliction, to show our own passion, where we have just cause to reprove others. As it is decent for you to hide your own folly by silence, so it is profitable for you to learn, by hearkening to me. Forasmuch as I have heard your accusations patiently, I beseech you give me the hearing while I go about to disprove them, and confute them, and see what arguments I can bring in defense of my own cause, and to set out your errors.
{Hear} It is not a command, for Job had no power to command their audience; but an earnest and vehement persuasion to them to give audience to him. For Hear, see on verse 17.
{now} At present. Defer it not. Or, I pray you. For so the word sometimes is translated, as Chap. 8. 8. For Now, see on Chap. 4. 7. on I pray thee.
{my reasoning} What I have to say by way of argument and disputation, either to defend myself, or to accuse you. For the word includes both disputation, and reprehension. And Job does both, in the residue of this chapter, sometimes accusing his friends, and sometimes defending himself. The same word was used verse 3. and is Chap. 23. 4. The Heb. word תוכחה signifies. 1. Reproving, or rebuking, Hos. 5. 9. 2. Reasoning by arguments, Chap. 23. 4. 3. Correction, Psal. 39. 11. Here it is taken in the second sense for Reasoning.
{and hearken} To hearken, is more than to hear. A man may hear a thing by accident, but he hearkens to it on purpose, as scholars do to their master's instruction. Job expects not a superficial hearing from his friends, but a serious attention both with ear and mind.
{to the pleadings of my lips} The word pleadings, in the original, comes from a word that signifies to contend, or chide. For when men plead for themselves, or against others, they can hardly forbear angry words. For the word lips, see Chap. 2. 10. & 8. 21. & 11. 5. For Lips, see on Chap. 15. 6.
V. 7. {Will you speak wickedly for God? and talk deceitfully for him?} Here Job begins to answer the sayings of his friends, and to confute those arguments wherewith they pleaded against him. He compares them to corrupt lawyers, that pleading for some wealthy or potent client, care not what they say to oppress others, be it right or wrong, so they may carry the cause for their client, and procure or retain his favor. So Job charges his friends here, that they did not look into the cause itself, nor search what was right and true, else they needed not to have made him an hypocrite to clear God. And yet this overmuch care would not be pleasing to God neither. So well can we speak in reproving others, but unadvisedly in our own sorrows.
{will you} The question gives an emphasis to it. Dare you to speak wickedly though it were for God himself? Or, ought you, or, should you. Does this become you? So the future is translated, 2 Chr. 19. 2. Do you think you do well to do so? Can you be so blind?
{speak wickedly} Heb. Speak iniquity; as Psal. 7. 3. Or, unrighteousnesse, as Lev. 19. 15. The word signifies injury in or out of judgment. Will you condemn me unjustly, to clear God? See for the word, Chap. 6. 29, 30. & 11. 14.
{for God} In God's behalf. So this particle is used, Judg. 6. 31. Will you plead for Baal? Some read it, of God. That is, concerning his proceedings. Others, to God. But Job's friends did not direct their speech to God, but to Job; neither did they so much speak evil of God, as for God to injure Job. The next verse will clear it. For they that accept God's person, do not speak evil of him, but of others for his sake. Neither is it good sense to say, Will you contend of him, or to him; but for him.
{and talk deceitfully for him?} The word רמה signifies literally to shoot, or cast down; as Exod. 15. 1. Psal. 78. 9, 57. and metaphorically to deceive, as Gen. 29. 25. For they that are cast down by deceit, are shot at with calumnies, and cast down from their hope. In these words he doubles the charge laid against his friends in the beginning of the verse, and particularizes it, declaring what iniquity he charged them withal, namely, fraud or deceit. The thing he aims at was this, That they dealt very deceitfully with him, in that they went about to prove him an hypocrite, that they might clear God's justice in laying so great plagues upon him. He counts them flatterers of God, Chap. 17. 5. & 32. 21. & 36. 3, 4.
V. 8. {Will ye accept his person? will ye contend for God?} In this verse he shows the cause, why his friends were so forward to condemn him to please God, as they imagined, to wit, because they accept God's person, and looked not at the equity of Job's cause, and that made them plead so earnestly against him.
{Will ye accept his person?} Heb. will ye take, or lift up, his face? Some understand it thus; Will you take God's person upon you, and be his deputies to plead for him against me, as if you represented his person? Others thus, Do you take upon you to be gods, that you judge my heart, and pronounce me an hypocrite? Other thus, Will you take upon you to plead God's cause, so as he may lift up his face with boldness, as one that has the better of me? So the phrase is used, Chap. 11. 15. Gen. 32. 20. Deut. 28. 50. Isa. 3. 3. But it is rather an allusion to judgment, wherein the judge or pleader looking too much upon the face or person of one party, (that is, upon his birth, place, riches, or friendship) pleads for, or judges for him against another, whose cause is juster. And Job condemns his friends, that they looked so much on God's greatness, that they did not weigh the equity of his cause, but condemned him for a wicked man, and that under color of justifying God, who had so sorely afflicted him. For the phrase, see verse 10. Mal. 2. 9. Lev. 19. 15. Prov. 18. 5. & 24. 23. & 28. 21. He would not have them think to gratify God with oppressing him, as flatterers use for preferment to gratify princes, by wronging the subjects. For Accept, see on Chap. 11. 3. on Suffer. For Person, or Face, see on Chap. 14. 20. on Countenance.
{will ye contend for God?} It is no fault to contend for God, but a thing commendable. Some paraphrase it thus; Do you think that God has need of your help to maintain his cause? Is he like Baal, that needs one to plead for him, Judg. 6. 31? God can plead his own cause well enough. Others knit it better to the words before; Will you in this manner contend for God by wicked and deceitful speeches, and oppressing me, to clear him? This carriage does not become you. Thus Paul was made all things to all men, that is, conformed to all men, in such things as were spoken before, 1 Cor. 9. 22. for he would not sin to please any. The word contending, is the same that is translated pleading, verse 6. See there.
V. 9. {Is it good that he should search you out? or as one man mocketh another, do ye so mock him?} Job proceeds with his charge against his friends, for wronging both God and him; and presses it with divers arguments, 1. From the unprofitableness of this course, in the beginning of this verse. 2. From the uncomeliness of it, in the end of this verse. 3. From God's reproof that would light on them, verse 10. 4. From God's majesty, verse 11. 5. From their own brittle condition, verse 12. and then concludes with a new desire of silence, and audience, verse 13.
{Is it good} Is it profitable for you? you look it may be for some great reward for pleading God's cause against me, but you will find it hurtful to you in the end. For the several significations of the word good, see on Chap. 10. 3. For the phrase, Is it good? that is, is it not; see the like, Gen. 18. 17. Chap. 8. 10. For the aggravation. It is not good, that is, it is very bad; see the like, Exod. 20. 7. 1 Sam. 2. 24. Psal. 51. 17. For Good, see on Chap. 21. 13. on Wealth.
{that} Or, Will it be profitable for you when he shall search you out? For so this particle signifies, Deut. 4. 25. Psal. 32. 2. Though you think you do well now, the time will come when you shall know you have done ill. So it did, Chap. 42. 8. So that Job proved herein a true prophet.
{he should search you out} He speaks of God after the manner of men, who take much pains to find out the truth of hidden things, especially in matters of judgment, Chap. 29. 16. Deut. 13. 14. God need not search, who knows all things. But he is said to search out a matter, when he declares by word or works that he knows it, Psal. 17. 3. & 139. 23. Job's meaning is, that God would reveal their evil intentions, and close carriage, as fully as a judge does secret murders, when he has thoroughly searched into the cause, and fully knows the truth, and then they must look for reproof from God, verse 10. if not for punishment.
{or as one man mocketh another, will ye so mock him?} The word התל does not signify to deride, or scoff at, as we commonly take mocking, but to delude or beguile, as Gen. 31. 7. Judg. 16. 10. The word אנוש, imports a weak or sorry man. The thing Job accuses his friends of, is not deriding of God, but dealing with him, as corrupt lawyers do with their clients, pleading their cause by bad arguments, and so making them lose the day. So they labored to maintain God's justice by defending, that God did afflict none but hypocrites in that heavy manner, as he did Job, which was an untruth; and had God's justice had no better pillars, it must have fallen to the ground. Weak men may be thus deluded by their advocates, but the all-seeing God cannot. Or it may be read thus; Or as ye mock a man, will ye mock him? That is, though you might so delude a weak sorry man like me, yet do not think that God can be so mocked. You will find the contrary in the end, Gal. 6. 7.
V. 10. {He will surely reprove you, if ye do secretly accept persons.} You look for some great commendation from God, for pleading his cause so stoutly: but because you do it in an ill manner, instead of thanks, you shall meet with reproof.
{He will surely reprove you} Heb. In reproving he will reprove you. That is, he will certainly do it. So this doubling the word is used, Gen. 2. 17. The word signifies reproving by words or deeds, blaming or punishing, Prov. 9. 8. Psal. 6. 1. 2 Sam. 7. 14. For Reprove, see on Chap. 15. 3. on Reason.
{if ye do} It does not argue a supposition, but a thing done, as Chap. 8. 4. If you go on to condemn me, as you have done already.
{secretly} As deceitful persons use to do, who pretend one thing, and intend another. It is the same with, deceitfully, verse 7. Making show, that you condemn me to honor God, although your consciences tell you, that I am not an ungodly man.
{accept persons} Though it be God's own person. He is so just, that he cannot endure that you should wrong me, no not to defend him. See how well we can defend God's justice against others, when we cannot see it so clearly in our own afflictions. This was Job's case at this time. He could see, how his friends wronged God's justice in censuring him for an hypocrite, because of his afflictions, but could not see how he wronged God's justice, in complaining of overmuch pressure.
V. 11. {Shall not his excellency make you afraid? and his dread, fall upon you?} Now he presses them to see their error, from the greatness of God's majesty, compared with their low condition and weakness. If the matter itself affect you not, let God's excellence do it, that may well affright such sorry creatures as you are.
{Shall not} A prediction of a further revelation of God's majesty, to their terror and confusion, if they repent not. Others read it, Should not, and then it is an intimation of their duty, showing that there was majesty enough in God, to make them deal sincerely, if they did well weigh his greatness. Others, thus, Doth not: and so it shows the cause why they dealt so deceitfully, to wit, because they did not cast their eyes upon God's greatness, who would not endure to be thus deluded, though weak men might.
{his excellency} His glorious majesty, whereby he is lifted above all men and angels. So the word is used, Chap. 31. 23.
{make you afraid} It signifies a great fear, or affrighting, as 2 Sam. 22. 5. Esth. 7. 6. Isa. 21. 4. God's greatness is invisible, but if it were manifested to you, it would affright you.
{and his dread fall upon you} The word פחד signifies a fear, arising from some outward danger. Therefore it is joined with the pit, and the snare, as intending some outward terrible object, affrighting a man, Isa. 24. 17. See more of this word, Chap. 3. 25. It is said to fall upon a man, because God does, as it were from heaven, throw down great stones in his wrath to overwhelm men, Psal. 11. 6. God is above, and his wrath falls upon us below, Rom. 1. 18. Rev. 11. 11. Pineda on the place, mentions a Spanish proverb; The hill and the stones are God's. Wherein God is compared to one that has a fort on a great hill, and stones enough to tumble down, to destroy all that oppose him. There is no resisting things that fall on us from above, nor no flying from them: whereas dangers that meet us in the face, are no higher than we, and may be resisted. Some read it, When his dread shall fall upon you; Then his majesty will affright you, though it do not now. So this particle is translated, 1 Sam. 13. 11. Psal. 139. 16. Others read the whole verse thus, Shall not this acceptation of him make you afraid, seeing his dread will fall upon you? For the word signifies to accept, as well as to lift up, and therefore may be translated acceptation, as well as excellency. It is the same word that is used for accepting of persons, verse 8, 10. And then he puts them in mind, both of their sin, and of the judgment, that should fall upon them for it.
V. 12. {Your remembrances are like unto ashes, your bodies, to bodies of clay} In this verse, he opposes their weakness to God's greatness, to affright them the more. Majesty is terrible to all, but especially to mean persons.
{Your remembrances} Those things for the which you are so often remembered, and mentioned by the sons of men, as your wealth, honor, strength, &c. Your monuments that you set up, and in which you pride yourselves. Or, your fame will go away and be clean forgotten: as the word is used, Prov. 10. 7.
{are like unto} Heb. are parables (or similitudes) of. That is, are very like to ashes. The word משל signifies. 1. A proverb, Prov. 1. 1. 2. A similitude, or likeness, or parable, Ezek. 16. 44. & 17. 2. So here.
{ashes} They are not compared to ashes, to show the vanishing of them, as ashes are scattered with every wind, but to set out the baseness of their best endowments; they are in comparison of God's excellency, but as ashes, that are trod under foot of man, as things of no value. And so it is fitly opposed to God's excellency spoken of verse 11. This word אפר is used in Scripture language. 1. To set out the frailty, and vileness of our bodies, Gen. 18. 27. 2. Sorrow, 2 Sam. 13. 19. 3. Vain labor, Isa. 44. 20. Here it is used to the first end mentioned.
{your bodies} The word signifies anything, that is higher than other things joined to it. As the highest place of the altar, Ezek. 43. 13. the eyebrows, Levit. 14. 9. And it is put for the whole body of a man, because it stands upright, and is higher than the bodies of beasts. For Bodies, see on Chap. 15. 26. on Bosses.
{to} Are like to bodies of clay. The word of likeness, is to be taken out of the beginning of the verse.
{bodies of clay} Like to such images of men, as are made of clay or earth. They are of no value, how highly soever you think of yourselves. So the word is used, to set out a base matter, Chap. 4. 19. & 10. 9. Exod. 1. 14. Isa. 64. 8. and it is fitly opposed to God's excellency, verse 11. For Clay, see on Chap. 4. 19.
V. 13. {Hold your peace, let me alone that I may speak, and let come on me what will.} Job having set before his friends God's excellency, and their own baseness to humble them, now requires what he wished for before, verse 5. that they would be silent.
{Hold your peace} Do not interrupt me, but hear me quietly, as I have heard you. Heb. be silent: as 1 Sam. 7. 8. Psal. 28. 1. Jer. 38. 27. For Hold your peace, see on Chap. 11. 3. and on verse 5. of this chap.
{let me alone} Heb. from me. There wants the word cease, which is expressed, Chap. 7. 16. Cease from me, in the original: Let me alone, in the translation. The meaning is, Let me speak alone, till I have fully eased my mind, and have said all I have to say for myself. Seeing your words neither comfort me, nor profit me, nor are right in themselves, let me speak, and be you silent awhile. It may be they began to take him off, as if he had spoken impertinently, and therefore he again presses them to audience.
{that I may speak} That I may declare my mind freely, and fully.
{and let come on me} Heb. let passe on me. To wit, by way of punishment, as 2 King. 16. 3. 2 Sam. 12. 31. For Pass, see on Chap. 15. 19.
{what will} I must speak, whatever become of me: and what I do, I will do at my own peril. I hope God will be more favorable to me than you are. But if God should, for my speaking, lay more troubles upon me, yet would I not cease to maintain, that I am no wicked man. So 2 Sam. 18. 23. But howsoever let me run, says Cushi; come what will, I will venture to deliver the message to David.
V. 14. {Wherefore do I take my flesh in my teeth, and put my life in my hand?} Having exhorted them to attention, he sets out the greatness of his grief, and maintains his innocency; sometimes turning his speech to them, and sometime to God, as a man perplexed, or conceiving he had wrong from both.
{Wherefore} What sin have I committed so great, that I should be thus severely punished? Some think it to be a challenge to his friends, to tell the cause of it, if they could. As our Savior challenges the Pharisees, John 8. 46. Others, for a turning of his speech from them to God, (as Jacob does, Gen. 49. 18.) desiring God to show him, why he was so sorely afflicted, and in his distemper, conceiving no just cause could be given.
{do I} If God afflict none but ungodly men, as you say, why am I then so heavily afflicted, that fear God?
{take my flesh in my teeth} Why have I such great pains put upon me, which are enough to make me not only tear my garments, but also my very flesh. Not that Job did so, or was thus cruel against himself, but alluding to the impatient gestures of others, to set out the greatness of his own miseries. See Joel 2. 13. Rev. 16. 10. Chap. 18. 4. Or, he intimates, that his flesh and skin was so worn, that he might easily tear them by bits; or so full of holes, by reason of sores, as if he had bitten himself all over, Chap. 19. 20. The first interpretation is best, and most agreeable to Scripture language. For Take, see on Chap. 21. 3. on Suffer. For Flesh, see on Chap. 14. 22. For Teeth, see on Chap. 16. 9.
{and put my life in my hand} Why am I so sorely afflicted, that I am every moment in danger of death, as if I had my life in my hand, ready to be taken away from me? A thing in the hand, may easily be let fall, or taken away: So Job's extreme pains, might make him think himself near death. So we say of a man in a great fear, His heart is at his mouth. For the phrase, see Judg. 12. 3. 1 Sam. 19. 5. & 28. 21. Psal. 119. 109. For Life, see on Chap. 14. 22. on Soul. And on Chap. 12. 10. For Hand, see on Chap. 36. 32. on Clouds.
V. 15. {Though he slay me, yet will I trust in him: but I will maintain mine own ways before him} As if he had said, You go about to drive me to despair, because of the great plagues that God has laid upon me: but be it known to you, if God should double his stripes, and lay greater afflictions upon me, yea, if he should take away my life, yet would I, in the midst of death, expect a better life from him, how hardly soever he dealt with me here. And yet on the other side, I would maintain my sincerity, and that I have not deserved more than other men, to be thus extraordinarily plagued. Here you see plainly in Job, an extraordinary combat, between the spirit and the flesh.
{Though he slay me} He speaks of God, mentioned, verse 8. and spoken of in the verses following. Though he bring judgment after judgment upon me, till he make an end of me, yet my confidence shall not fail. This argues a strong faith in Job, notwithstanding his impatient slips in his heavy trials. See the like, Psal. 23. 4. Prov. 14. 32. For Though, see on Chap. 12. 14. on Behold.
{yet will I trust in him} I will not cast off my confidence in God, while I have one minute to live. An heroical resolution in a man in Job's condition. Others read it thus, Though he slay me, and I should have no hope. To wit, of living any longer; yet I would stand to my innocency to the death. But this takes away the demonstration of Job's faith.
{but I will maintain} Or, Plead for; as verse 3, 6. Heb. prove, or, argue. For Maintain, see on Chap. 15. 3. on Reason.
{mine own ways} The course of my life, consisting of many actions, as so many steps, Chap. 8. 19. Psal. 1. 1. & 119. 1. I would prove my life to be upright without hypocrisy. For Way, see on Chap. 17. 9.
{before him} Heb. to his face, This phrase argues confidence.
V. 16. {He also shall be my salvation: for an hypocrite shall not come before him} In this verse Job gives a double reason of his forementioned confidence in God. The one, from God's readiness to help such as are afflicted. The other, from the sincerity of his own heart, and freeness from hypocrisy.
{He also shall be my salvation} Heb. He himself also shall be to me for salvation. God himself, spoken of before, verse 15. Salvation may be taken for temporal deliverance from his pains, and the unjust censures of his friends. But it is rather to be interpreted of eternal life, which would befall him after death, as verse 15. and which no hypocrite shall enjoy; as follows in this verse. Others read it, That also shall be to me for salvation. This trusting in God, in death, shall bring me to eternal life. Or, This maintaining my cause, shall further my deliverance out of these straits. For Also, see on Chap. 16. 4. The word הוא sometimes signifies the same, as Psal. 102. 27.
{for} This shows my sincere innocency, that I dare thus plead my cause before God himself, which no hypocrite dares do, though he can do it before men. Thus he answers to Eliphaz, and Bildad charging him with hypocrisy, Chap. 4. 6. & 8. 13.
{an hypocrite} One that carries out his cause with a bold face before men, but knows that he is guilty, and that God knows it also, and therefore dares not refer the matter to God, who cannot be deceived. See on Chap. 8. 13.
{shall not come before him} In heaven, as I hope to do: or, to plead his cause with confidence, as I am ready to do, before God's judgment seat. For Come, see on Chap. 15. 21.
V. 17. {Hear diligently my speech, and my declaration with your ears} He had called for audience once before, in verse 6. and dissuaded them from interrupting him, verse 13. It seems the things he spoke, were such as his friends had no mind to hear, and did seem impatient and willing to interrupt him, and yet were things needful to be heard both for his defense, and their informations; and therefore now again he calls for audience, and that more earnestly than before, Hear diligently, &c. It may be conceived that they thought, that a man in such misery as he was, could not have so much confidence in God as he had expressed, verse 15, 16. and therefore he calls on them, to mind his words.
{Hear diligently} Heb. Hearing hear. The doubling the word increases the signification: see on verse 5. The Hebrew word שמע has many senses in Scripture. 1. It signifies to hear, as in hearing a report, Gen. 42. 2. Obad. verse 1. 2. To understand, as Gen. 42. 23. for they that understand not what is spoken, get no more good by it, than they that do not hear it at all, 1 Cor. 14. 8, 9, 10, 11. 3. To mark what is said, or to attend to it, Gen. 29. 33. 4. To grant what is asked, Gen. 17. 20. 5. To believe a thing reported to be true, Exod. 6. 9. 6. To obey, Gen. 26. 5. Here it is taken in the third sense for marking; for they did hear before, but did not mark Job's words, that they might understand the meaning of them.
{my speech} My continued oration.
{and my declaration} Either he means the declaration of his sorrows to move his friends to pity him, or else of the arguments he had to maintain his innocency, to keep them from condemning him.
{with your ears} Heb. in your ears. That is, which I now purpose to speak in your hearing. But it is better translated, with your ears; for the ears are the sense of hearing, and he would have them to employ their ears altogether in hearing him at this time. So the particle ב is used, Exod. 21. 18. Job 7. 14. & 9. 30.
V. 18. {Behold now I have ordered my cause, I know that I shall be justified} Here Job prepares for his trial before God, which he begins, verse 23. and holds on to the end of the fourteenth chapter. In this preparation, he first sets out his care to set his plea in order, and his confidence of prevailing, in this verse. 2. His desire of an enemy that would plead against him, and the necessity of his pleading, verse 19. 3. His desire of removal of hindrances, that so he might have a fair trial, verse 20, 21, 22. 4. An offer of the choice to God, whether he would reply or answer: or as the lawyers speak, whether he would be plaintiff, or defendant; so confident was he of prevailing. In all this preparation, and likewise in the whole plea, to the end of the fourteenth chapter, Job in his impatience, pleads against God's harsh dealing with him; for all his speech is directed to God, and nothing charged upon his friends.
{Behold} See on Chap. 1. 12.
{now} At present I have done it, and am ready to plead. Or, I pray you; do you I beseech you take notice of my readiness.
{I have ordered} I have set all my arguments in order; as soldiers are set in battle array, or produce them orderly one after another: See on Chap. 6. 4.
{my cause} Heb. my judgement, see on Chap. 9. 32.
{I know} I am sure beforehand, that I shall clear myself.
{that I shall be justified} This word in Scripture sometimes signifies making just, as Dan. 12. 3. where it is translated turning many to righteousness: sometimes it signifies, declaring one to be just, and that either in a particular cause; as Psal. 51. 4. Deut. 25. 1. or declaring the person to be just, and that either comparatively, in respect of others more wicked, as Ezek. 16. 51. or absolutely, that he is truly just, Isai. 53. 11. Job 25. 4. Here it may be taken either, that he should prove himself (if he might be heard at large) just in this cause, or a man truly fearing God.
V. 19. {Who is he that will plead with me? for now if I hold my tongue, I shall give up the ghost} He speaks as one confident; who dare accuse me? I defy all men that shall charge me with wickedness. And withal, it declares an earnest desire of a present adversary to plead with him, so earnest was he to be cleared.
{who is he} I would there were any such, and that he would appear presently to make good his charge, if he can.
{that will plead with me?} See on verse 3, 6.
{for} This word ushers in a reason, from the impatience of delay.
{now} If it be not dispatched presently, I can stay no longer.
{If I hold my tongue} See on verse 5.
{I shall give up the ghost} I shall die presently. See on Chap. 3. 11. & 10. 18. & 11. 20. Either Job intends to show the greatness of his passion, that could no longer endure such an aspersion to lie upon him, but had provided such store of matter in his own defense, that his passion would make an end of him, if he could not vent it, as Chap. 7. 11. Or else to set out the greatness of his pains which would quickly make an end of him, if they continued, and then he should not be cleared before he died. It would be too late then to plead his cause. See the like, Chap. 16. 21, 22. The first sense is the best.
V. 20. {Only do not two things unto me; then will I not hide myself from thee} In this verse he puts up a general petition to God for a fair trial, and to that end desires that two things might be removed, before he begins to plead for himself, which were likely to hinder him much in his plea, and which he names in the next verse.
{Only do not two things unto me} I have no more to desire but these two things. If they may be granted to me, I will go on in my plea; otherwise I must make a stop, as being out of hope of any fair trial. And here he begins to turn his speech to God, to make way for his ensuing plea.
{then will I not hide myself from thee} Heb. from thy face. Two things make men hide themselves when they should plead their cause: The one is, their own guilt; and the other, their enemies' power. The first, Job speaks as if it did not move him at all. All that he feared was the last, lest being in this miserable condition, he should be overpowered by God, and so daunted, that he could not follow his cause with any comfort. When he says, he would not hide himself out of God's sight, he means, that he would come boldly into God's presence to plead his cause, whensoever God should call for him. So he speaks, Chap. 9. 35. It is a Meiosis, as Chap. 12. 3. See there.
V. 21. {Withdraw thine hand far from me: and let not thy dread make me afraid} Here Job specifies the two things that lay so sore upon his spirit, that he could not freely plead his cause; To wit, God's afflicting hand, and majestical apparition. And he prays that these might be removed, that he might go on freely in pleading his cause. The same things he desired before, Chap. 9. 34. See there for the sense of this place. We shall here note the sense of such words, as differ. It is also worth the observing, That Elihu, Chap. 33. 6, 7. shows that he understood Job thus, and therefore offered to plead for God with him, having neither power to afflict him, nor majesty to affright him.
{Withdraw far} Heb. Remove far off. In Chap. 9. 34. it is but taking away: here it is, putting far away. And it shows, that Job had been so sorely handled, that he should not be free from fears, though his pain should be taken away, unless he were assured, that they were so far removed, that they might not return, till he had quite done pleading his cause. The removal of his pains could not remove his fears, unless they were removed far away, as the sins of God's people are, Psal. 103. 12.
{thine hand} The plague which you have laid upon me. A metaphor with a trope of the cause for the effect. It is his rod, Chap. 9. 34. for men strike sometimes with their hands, and sometimes with rods, when they make wounds. For the phrase here, the hand for the stroke, or plague, see Exod. 9. 3. Judg. 2. 15. Ruth 1. 13. 1 Sam. 5. 6, 7, 11. Psal. 81. 14. Lam. 3. 8. Acts 13. 11. The rest of the verse was interpreted on Chap. 9. 34. See there.
V. 22. {Then call thou, and I will answer: or let me speak, and answer thou me.} He now goes on to set out his fearlessness of appearing before God upon the former terms, and his readiness to plead his cause, and preparedness on both sides to object or answer; else would he not have offered the choice to God.
{Then} Heb. And. But this particle is often translated then, as Gen. 28. 21. Chap. 1. 20. & 7. 14. when you have granted me the two former requests, (mentioned verse 21.) then I am ready to plead for myself. I have no other obstacle to hinder me, for I know my cause is just.
{call thou} This word is a most fruitful word, having a multitude of significations in Scripture. The word in the original is קרא. It signifies, 1. To cry, Isa. 58. 1. 2. To proclaim, or publish a thing, Isa. 40. 3, 6. 2 King. 23. 16, 17. 3. To exclaim, or cry out, Gen. 39. 15. 4. To read, Josh. 8. 34. 5. To impose a name, Gen. 29. 32, 33, 34, 35. 6. To call one by his name, 1 Sam. 3. 4, 6. 7. To call upon or pray to God, Psal. 50. 15. & 116. 4. 8. To call one to him, Hos. 11. 2. 9. To call men together, Exod. 12. 16. Joel 1. 14. 10. To invite to a feast, Esth. 5. 12. 11. To call into judgment, or call to account, Gen. 3. 9. 1 King. 2. 36. 12. To meet with one, Gen. 46. 29. 13. To happen or come to pass unexpectedly, 2 Sam. 1. 6. & 20. 1. Here it is taken in the eleventh sense, for calling into judgment. As if he had said, Call you me to account, and plead against me.
{and I will answer} I will not only answer to my name called, as men do in courts of justice, but also be the defendant, and give a particular answer to all things which you object against me, and maintain, that I have given you no such cause to lay so heavy afflictions upon me, to make me an example of your indignation in the eyes of the world.
{or let me speak} Heb. Or, I will speak. That is, I will be the plaintiff, and object all my pains and sorrows laid so heavily upon me, to see what answer you will give, why I am thus afflicted more than others.
{and answer thou me} Do you give answer to what I shall object. This appears by the beginning of Job's charge in the next verse, to be his meaning. And Mercer, a learned commentarer on the text, lays a great charge on Job in this place, that he was Omnino semper immodicus, Altogether alwayes immoderate; to wit, in defending himself, and charging God so highly in this and the next chapter.
V. 23. {How many are mine iniquities and sins? make me to know my transgression, and my sin.} Because God will not begin, Job will, and so he complains of God's hard dealing with him, and desires to know the cause of it. Do not condemn me unheard. Let me know the cause why I am thus tortured. Unparalleled plagues should proceed from unparalleled sins. And many plagues should come from many sins. Show me therefore what and how many my sins are, that require so many and great punishments. Yet I know none such by myself, neither can my friends convince me of such. Let me know them, or let my plagues be taken away. This is the sum of Job’s plea in this verse.
{How many} The word properly intimates inquiry after a great number, as Zech. 7. 3. Chap. 21. 17. Psal. 78. 40. & 119. 84. As if Job had said, My friends and the world judge me guilty of many sins, because of your extraordinary dealing with me. Clear the matter before me and them.
{are mine iniquities} See on Chap. 7. 21.
{and sins} See on Chap. 5. 24. & 7. 20. & 10. 6.
{make me to know} Show me. See on Chap. 10. 2.
{my transgression} See on Chap. 7. 21. It seems by the alteration of the number, that Job aims at some great enormous sin or rebellion. As if he had said, If you cannot accuse me of many great offenses, then show me that one grievous sin, that has provoked you to lay such load upon me.
{and my sin} See on chap. 5. 24. & 7. 20. & 10. 6. If not many sins requiring such an exemplary punishment, yet at least produce one.
V. 24. {Wherefore hidest thou thy face, and holdest me for thine enemy?} Seeing therefore you cannot bring forth any heinous crimes against me, that I am guilty of, for which I should be so severely punished, why do you like an angry man turn your face away from me, and handle me, as if you did hate me? Chap. 7. 20. Thus he sets out the severity of God’s displeasure by degrees; first, in not showing any countenance to him: secondly, in laying heavy load upon him.
{Wherefore} Show me the cause of this great alteration. You were wont to shine upon me, Chap. 29. 2, 3. Why do you deal otherwise with me now? what so great cause have I given you of so great a change?
{hidest thou thy face} God is said to hide his face from his people, when he regards not their prayer in their miseries; like an angry man, who by turning his face away, shows, that he neither pities, nor purposes to relieve. See Deut. 31. 17. Psal. 10. 1. & 13. 1. & 69. 17. & 102. 2. Isa. 54. 8. Mic. 3. 4. As on the other side, he is said to turn his face to his servants, or shine upon them, when he delivers, or keeps them out of trouble, or blesses them extraordinarily. See Psal. 31. 15, 16. & 67. 1. & 80. 3, 7. & 119. 135. Num. 6. 25, 26.
{and holdest me} Heb. thinkest me; or, accountest me, Gen. 31. 15.
{for thine enemy} Wound me, and plague me, as if you did esteem me an enemy, and had a purpose to torment, and to destroy me. See Chap. 16. 9. & 19. 11. & 33. 10. Lam. 2. 4, 5. God did not only withdraw help from him in these his great trials, but also lay greater troubles on him daily.
V. 25. {Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?} He sets out his own weakness, compared with God’s greatness, by two similitudes. The one, of the leaf, and the wind; the other of the stubble and the fire. Intimating, that God would get no great glory to himself, by afflicting so weak a creature as he was. No man would account it an honor to a strong champion, to overcome a weak bedrid man.
{Wilt thou} Does it become you so to do? Do you think to get any honor by it? Surely you will not. The affirmative question makes the more vehement negation.
{break} Or, terrify. For the word signifies both: and thence comes a word, which signifies men in great power, Psal. 37. 35. Such as by their greatness terrify and break others.
{a leaf} It has this name in Hebrew from ascending, because it comes up out of the tree, and grows upon high trees. A leaf is a slight thing. So was Job in this his weak condition.
{driven to and fro} To wit, by the wind, which shakes it to and fro, when it is on the tree, quickly blows it off, and then gives it no resting place.
{and wilt thou pursue} Either it may be meant of blowing stubble away by the wind, as Psal. 1. 4. or casting it into the fire.
{dry stubble} Stubble is light of itself, but being dry, it is the easier blown away, or the quicker burnt. So was Job as weak as a leaf on a tree, or stubble, in regard of his human nature, and like a leaf blown up and down, or stubble cast into the fire by reason of his afflictions. See the like similitudes, Isa. 42. 3. Two things are intended by these two similitudes: First, that God did use his great power against a weak man, which was no honor to him, as Job conceived. Secondly, that he did add affliction to his affliction, which he thought to be some dishonor to him, that having blown him off from the tree of his prosperity, like a leaf, and dried him like stubble with afflictions; yet he gave him no rest, but blew him from one trouble to another, and threatens him with death, which might now as easily be inflicted on him, as a leaf of a tree be blown away, or as any stubble be cast into the fire and burned.
V. 26. {For thou writest bitter things against me, and makest me to possess the iniquities of my youth} In this verse, and the rest to the end of the chapter, Job goes on in a judiciary way, comparing himself to the party accused, and God to the judge, who ransacks all his life, causes all his faults to be written down, and severe punishments for them, pronounces him guilty, passes a heavy sentence upon him, and sees it executed without mercy.
{For} He sets down the reason why he thought that God did intend to ruin him, to wit, because he did proceed so sharply against him, as if he meant to make him answer for all the sins of his life at once.
{thou writest} Some take it to be understood of the book of God’s decrees: but that is from eternity, and Job speaks here of God’s present proceedings against him, taking notice of all things objected against him, and determining now to execute a sharp sentence upon him, as sure as judges do their sentences written down and pronounced against malefactors. This phrase of writing, shows also the unalterableness of the sentence, as Job. 19. 22. Psal. 149. 9. Dan. 6. 8.
{bitter things} Or, bitternesses. My good deeds are all forgotten, but my sins are all written down, that you might produce them to condemn me; as follows in this verse. Sin may be called bitterness, as Deut. 29. 18, 19. Isa. 5. 20. Jer. 2. 19. Act. 8. 23. Rom. 3. 14. Heb. 12. 15. Jam. 3. 11, 14. because it is displeasing to God, as bitter things are to us, and brings bitter and displeasing things upon us. But here it is rather to be understood of punishments and afflictions; for his sins are mentioned distinctly in the end of the verse. And afflictions may be called bitter things, because they make our lives bitter, Exod. 1. 14. For as bitter things are most displeasing to the taste, so are afflictions both to soul and body, Ruth 1. 20. Especially sharp afflictions may be meant here, such as bring death with them; for bitterness and death, often go together in Scripture, 1 King. 4. 39, 40. Bitter herbs in the pot threaten death, 1 Sam. 15. 32.
{against me} To be executed upon me.
{and makest me to possess} Or to inherit. For possessions come most commonly by inheritance from parents. You lay on me the punishments of my former sins, as if they came to me by inheritance: or you make them stick as fast to me, as a possession does to the purchaser. You bring them to my remembrance afresh, and lay them anew to my charge, having concealed them for a long time in sparing me hitherto, but now you lay such heavy load on me, as if you had watched a time to be revenged on me for all together.
{the iniquities} For this word, See on Chap. 7. 21.
{of my youth} It is not enough for you to punish me for the sins of my age, but you proceed against me also, for my youthful sins long since out of ignorance committed, and not since renewed, and which I thought by your kind dealing with me, had been long ago forgiven, and forgotten. So sharply do you deal with me, and take all advantages against me. The word in the original is youths, in the plural number; because it contains not only manly years, but also childhood, boyish time, youthful time, and all a man’s days from his birth, till he come to a manly age. The word comes from נער, to shake out, Neh. 5. 13. for infants are as it were shaken out of the mother’s womb into the world. And young men are set at liberty from masters, and tutors, and left to themselves, and then for want of experience they do many things amiss: and it may be Job had done so: See the like, Chap. 20. 11. Psal. 25. 7.
V. 27. {Thou puttest my feet also in the stocks, and lookest narrowly into all my paths; thou settest a print upon the heels of my feet} Here begins the execution, which used to follow the sentence given, and it is a very strict one.
{thou puttest my feet also in the stocks} An allusion to an usual kind of punishment, of putting men in the stocks; either to shame them for some evil done, or to keep them safe for greater punishment: the latter seems to be meant here. As if he had said, You kept me in on every side with pain, as a prisoner in the stocks; and are resolved to keep me so, till you have made an end of me. As appears, verse 28. See Chap. 33. 11. & 16. 8. Jer. 20. 2, 3. & 29. 26. Others read, In the chalk. You uncover all my sins, as men do their footsteps, that walk in chalky, or clay ground, Chap. 14. 16. But the former interpretation suits best with the similitude of a prisoner.
{and lookest narrowly} Heb. observest. As men use to watch those that are put into the stocks, that they may not escape; so do you take away from me all means of escaping these troubles. They will certainly consume me. Others read; It keeps in. The stocks keep in the prisoner, so that he has no way of escaping; and so do these afflictions keep me fast. For the word, See on Chap. 7. 12, 20. & 10. 14.
{into all my paths} Some understand it, of observing all his misdemeanors, both before his troubles, and under them: That God inquired into them strictly, to take advantage against him, and punish him the more. But it is rather meant of all ways of escaping. If I should think of any way of getting out of these troubles, you find it out always, and prevent me, and so keep me in still, in the prison of these afflictions. For the word, See on Chap. 6. 18, 19.
{Thou settest a print} Or, Engravest thy self. You not only do as it were set a watch on me, or stand aloof off to observe me, but also follow me step by step; as hunters follow wild beasts in the snow, by their footsteps. Some take it, of observing all his sinful actions. But it is rather meant of ways of escaping. If I tread but one step towards delivery, you follow me close to prevent me, as if you did tread in every step after me, and would not be one step behind me, so that I cannot possibly escape. Others read, It engraveth itself; That is, as a narrow pair of stocks leaves the print of the wood upon the prisoner’s heel, so my afflictions leave sad marks upon me. But the former is better.
{upon the heels of my feet} Heb. upon the roots of my feet. Which may better be understood of the soles of the feet, than of the heels, because they are the lowest part of the feet, as the roots are of the trees. And by a figure may be meant the footsteps, which the heels make. As in the last note before.
V. 28. {And he as a rotten thing consumeth, and as a garment that is moth-eaten} Here is the conclusion of this similitude, wherein Job has proceeded by an elegant and passionate gradation, to set forth God’s harsh dealing with him, as he conceived. First you deny favor to me, hiding your face from me. Then you show enmity against me, ver. 24. And that having no respect to my frail condition, but showing your great power in persecuting me without mercy, ver. 25. And like an angry judge resolved to condemn, you ransack all my life, and pass a heavy sentence upon me for sins long since committed, verse 26. Not so only, but you clap me fast in prison, tied up in the chains of afflictions, like a malefactor; and are become the jailer yourself, to observe every step I make, and to follow me close, that I may be sure not to escape, till your anger have seized fully upon me, verse 27. And in this sad condition do I still lie, consuming and moldering away under your heavy indignation, verse 28.
{And he} Or, It. Some understand it of the leaf or stubble spoken of before, verse 25. Some take it to be meant of the heel, or foot, hurt by the narrowness of the hole in the stocks, verse 27. and so putrefying. Others read it, This. That is, This body of mine, as Chap. 19. 26. Job pointing to it, as it is like he did there, and Paul, 1 Cor. 15. 53, 54. They which read it, He, understand it of a man in such a wretched condition, as is before described, yet with relation to Job himself, as Chap. 7. 1. & 14. 1.
{as a rotten thing} Heb. as rottenness. The abstract for the concrete, to increase the signification. As the most rotten thing that is. Others read it, As with rottenness. For the rot consumes the strongest cattle, if once it seize upon them.
{consumeth} Heb. waxeth old. So the same word is translated, Psal. 102. 26. Now because old age does consume strength and beauty, and bring men to the grave, it signifies also to consume. But rottenness makes men old before their time, and sorrow and affliction bring men into a consumption, and kill them before old age come.
{and as a garment} As a moth-eaten garment grows old, Psal. 102. 26. and quickly wears quite away. For the word בגד, a garment. See Chap. 6. 15.
{that is moth-eaten} That is food for moths, and devoured by them, as meat is by men. Hereby a secret and insensible consumption, by great pains and sorrows is intended; as Psal. 39. 11. See on Chap. 4. 19.
CHAPTER 14
Verse 1. {Man that is born of a woman is of few days, and full of troubles.} Job takes occasion from the conclusion of the former chapter, to speak of man’s misery, with a special relation to himself; and sets it out by the original of it, in his birth, the progress in a miserable and short life, the issue of it in his death.
{Man} Adam. An earthly creature, born of one that was made of the earth at first. So much the word originally imports, and God objects to him after his fall, to humble him, Gen. 2. 7. & 3. 19. It was the proper name of the first man, Gen. 2. 20. but afterwards affixed to the nature, and communicated to all his posterity. So was not Eve, the first woman’s name communicated to women, because she herself, and so by the consequence of all that came from her, came out of Adam.
{that is born of a woman} Of a weak woman full of sorrows in breeding and bearing, and bringing forth an issue like herself, Gen. 3. 19. Thus man is often described in Scripture, Chap. 15. 14. & 25. 4. Matth. 11. 11. Luke 7. 28. And he is said to be born of a woman, rather than of a man, because the woman’s pains are great in bringing him forth, and he comes immediately out of her womb into the world. The word אשה, woman, is taken from איש, a man, because the first woman had both her nature and her name from the man, Gen. 2. 23.
{is of few days} Heb. short of dayes. That is, of a short life, Gen. 47. 9. Psal. 90. 5, 6, 9. & 102. 11. & 103. 15. & 144. 4. Jam. 4. 14. So length of dayes, imports a long life, Exod. 20. 12. Prov. 3. 2, 16. His days are short in themselves, shorter in regard of his troubles, which afford little comfort to him, and small time worthy the name of life, and threaten death to him daily.
{and full of trouble} Heb. satisfied with commotion. For the word full, see on Chap. 7. 4. & 10. 10, 15. For the other word, trouble, see the force of it, on Chap. 3. 17. & 9. 6. & 12. 6. It imports, that troubles, as they move the mind with passion, so they cause men oftentimes to remove from place to place for safety, Psal. 105. 13. Heb. 11. 37, 38. The sum of this verse is, that man leads but a short and miserable life here, especially such men as are in Job’s condition. See Chap. 7. 1, &c. Eccles. 2. 23.
V. 2. {He cometh forth like a flower, and is cut down; he flyeth also as a shadow, and continueth not.} Here he sets out the shortness of man’s life, by two elegant similitudes frequently used in Scripture. The one taken from a flower, which is no sooner seen grown, but it withers: the other from a shadow, that never is of any long continuance. See Chap. 8. 9. Psal. 102. 11. & 103. 15. & 144. 4. 1 Chr. 29. 15. Isa. 40. 6. 1 Pet. 1. 24.
{He cometh forth} Man comes forth out of his mother’s womb, as a flower out of the bowels of the earth, Chap. 3. 11. He comes forth into the light to be seen of men, that lay hid before, as a flower in the stalk.
{like a flower} He makes a fair show in the world, when he is born, as a flower does in the garden, when it is shot forth.
{and} That is, as soon as he is born, he tends towards death, as a flower to decaying. See on Chap. 3. 11.
{is cut down} Heb. cut round; or circumcised. It is gathered or cropped with hand, or the leaves are beaten off quite round with the wind, or wither and fall away of themselves in a little time. So man is subject to many dangers, that every day threaten his life, and if they dispatch him not, will soon die of himself.
{he flyeth also} The word imports haste; as Jon. 1. 3. Nah. 3. 17. Isa. 48. 20. Man’s days go away as fast as one that flies for his life. See on Chap. 9. 25.
{as a shadow} Most swiftly; for nothing is more fleeting than a shadow. See on Chap. 8. 9.
{and continueth not} Heb. standeth not. To wit, in the same state and condition. So the word is used, Eccl. 1. 4. The shadow is suddenly withdrawn from the sight of man, either by some clouds interposing in the day, or by the night approaching and swallowing it up in darkness. So man’s life is either taken away by some unexpected perils, or ends when nature has spent her strength. It spends apace, and cannot tarry long.
V. 3. {And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?} Does it become so great a God to oppose himself to so vile a creature, and to observe all his courses to find matter against him, as if it were a great glory to you, to trample under feet such a worm as I am? See much to the same purpose on Chapter 7. 17, 18.
{And dost thou} Spoken with a kind of indignation and admiration, and therefore expressed by way of interrogation, to show the vehemency of Job’s disturbed passion. Seeing man is so short-lived and miserable, will you look upon so vile an object?
{open thine eyes} Some understand it barely of God’s providence taking notice of so vile a creature; as opening the mouth or lips, is no more but speaking, opening the ears, hearing: but it is rather to be interpreted of God’s opening his eyes in anger, to observe all Job’s faults, and to spy out some exquisite way of punishment. See on Chap. 7. 8. Zech. 12. 4. To look on such a wretch so much as to observe his faults, and punish him thus for them, is beneath your care. As to open the hand, is to be bountiful; so to open the eye, is to observe men’s faults strictly with a purpose to punish them severely. As on the contrary, he that intends not to punish a fault, shuts his eyes, that he may not see it.
{upon such an one} Heb. upon this man. Upon so short-lived miserable a creature.
{and bringest me} Heb. and makest me to come. Now he shows, that though he spoke of man in general, yet he had relation to his own condition, more miserable at present than other men.
{into judgment} Deal with him summo jure, and most rigidly, Psal. 143. 2. He had desired before to plead with God, Chap. 13. 3. but with condition of removing his plague, and God’s terror from him, Chap. 13. 20, 21. which not being done, he is afraid to come into judgment. For the word judgement, see on Chap. 8. 3. & 9. 22.
{with thee} Me so frail and miserable man, with you so great and powerful a God. Here it appears that Job did not intend to plead with his friends before God, but with God himself, as one that had dealt too harshly with him. See more to this purpose on Chap. 13. 3. The text may be read thus, without an interrogation; Yet thou dost open thine eyes upon such an one, and bring me into judgement with thee. Though I be thus short-lived and miserable, and should rather be pitied than afflicted, yet you deal extremely with me. So this particle ו is used, Psal. 73. 16. Or thus, And dost open thine eyes for this, that thou shouldest bring me into judgement with thee? As if this were the main thing that God looked at in his providence, to afflict poor Job. See the like phrase, Exod. 13. 8. Amos 1. 3, 6. And for ו that, see Numb. 8. 19. And for the future translated should, see Gen. 34. 31.
V. 4. {Who can bring a clean thing out of an unclean? not one} Why will you punish man so severely for sin, who is naturally corrupt, and cannot avoid sin, being born in a sinful condition? And why am I singled out from among others, to endure such exquisite torments, who was no better by birth than they, nor am no worse in life? To avoid such a rigid judgment, he objects the common infirmity of nature. I should rather be pitied, than thus sharply punished, because I am naturally inclined to sin.
{Who can bring} Heb. who will give. For the future translated can, see on Chap. 8. 11. The word נתן has many significations in Scripture. First, for delivering a thing into one’s hand, not to possess, but to guide, as Gen. 39. 4, 22. 2. To put or place, as Gen. 1. 17. 3. To suffer, as Exod. 12. 23. 4. To make, as Ezek. 6. 14. 5. To set over, as Gen. 41. 41. 6. To teach, as Prov. 9. 9. 7. To account, as Gen. 42. 30, 8. To signify wishing, as Numb. 11. 29. 9. To bring forth one thing out of another, as Psal. 1. 3. and so here.
{a clean thing} The word, literally, signifies bodily cleanness, freedom from filth, scabs, leprosy; 2 King. 5. 10. Figuratively, yet more frequently, it imports a freedom from sin, Psal. 19. 9. & 51. 7. Here it may be meant, as a common proverb, As no man can bring a clean stream out of a dirty puddle, so can no man bring a man free from sin into the world, so long as his parents are tainted with original sin. This doctrine is held out in many Scriptures, Gen. 5. 3. Psal. 51. 5. Joh. 3. 6. Rom. 5. 12. Eph. 2. 3.
{out of an unclean} It literally signifies an unclean thing, or place, soiled with rubbish, or dead carcasses, as 2 King. 23. 10. and figuratively, though more commonly one that is polluted with sin, which defiles the soul, Rev. 21. 27. See Gen. 34. 5. Lev. 18. 23, 24. So it is just contrary to the former word. And intimates, here, our original corruption, received from our parents. Man’s seed is not unclean in itself, as it was created, but became so by the fall, and so we are unclean, being born of it.
{not one} No man on the face of the earth can do this. It is too great a work for any creature to undertake. See the like phrase, Psal. 14. 3. & 53. 3. Others read it, Canst not thou alone? It may be the reason that moved them, might be, because Christ was born clean of a sinful mother. But the former translation will clear that well enough, No earthly father could have begotten him in such a condition. He was so conceived in an extraordinary way, by the power of the Holy Ghost, Luke 1. 34, 35. It is not likely that Job, in this passionate fit, looked so far, but only gave an answer to his own question, signifying, that no mere man could bring forth a clean child, out of unclean seed.
V. 5. {Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds, that he cannot pass} Seeing you have set him a short time in the world, and when that time comes, he can live no longer, nor ever return into this world any more, it is very fitting he should enjoy some time of refreshing here, before he be taken out of the world.
{Seeing} Heb. If. But it does not signify here an uncertain condition, as often elsewhere, but a certain position of a known truth, and a conclusion deduced from it, verse 6. So it is translated sith. Ezek. 35. 6. and the sense requires it so to be understood, 2 King. 20. 19. Esth. 6. 13.
{his days are determined} See on Chap. 7. 1. & verse 1. of this chapter; his dayes, verse 1, &c. Determined; to have a certain end, or to be cut off; as this word imports, Joel 3. 14.
{the number} Rather, and the number. So this particle is added, Chap. 38. 40. The sum of them is determined.
{of his months} Of the months he is to live. It comes from a word that signifies to renew, and it is used for the new moon, at which the Jews began their months, and by a figure of the part for the whole month.
{is with thee} You only know it, or rather, you have determined it. And so it agrees well with the beginning, and end of the verse.
{thou hast appointed} Heb. thou hast made. It may be read, and you have appointed; as was noted before, for all these things hang together, and the inference follows in the next verse.
{his bounds} Heb. his statutes. The bounds of his life, and those far shorter, than men lived before the flood. You have set the beginning and end of his life, when it shall be. These are the two bounds of man’s abiding in this world, Chap. 7. 1.
{that he cannot pass} God’s decrees, concerning the time of man’s life, are so certain, that he cannot go beyond them, but must certainly die, when his time comes. As the sea, for all her raging, cannot pass her bounds, Chap. 38. 8, &c. Prov. 8. 29. Psal. 104. 9. The word of passing, agrees well with a bound, or statute; Heb. 9. 27. Act. 17. 26. For ו that, see Chap. 23. 13. Passing, here, is put for going beyond, as Prov. 8. 29. Psal. 104. 9. There is no passing over the bounds, which God has set. Kings and emperors must die, when their appointed time comes.
V. 6. {Turn from him that he may rest, till he shall accomplish, as an hireling, his day} Seeing his time of life here is by you determined, and is not long neither, and will bring sorrow enough with it, add not more, by punishing him so sharply for sin, as you do now. It is a small thing to let him live without pains. Old age will come shortly, and make him desire death.
{Turn from him} Heb. Look away from him. For the word, see on Chap. 7. 19. For the sense, see on Chap. 7. 8. and on the 3. verse of this chapter. Look not so angrily on me to afflict me thus heavily, but turn your angry countenance some other way. He speaks to God, as verse 5.
{that he may rest} Or, cease, to wit, from his afflictions. Or that it may cease, to wit, his plague and heavy affliction. See on Chap. 7. 16. & 13. 20. For ו that, see on ver. 3. Or, and he will cease. You need not trouble yourself, thus to afflict him, he will die shortly, and cease from living any longer here. So the word is used, Deut. 15. 11. 1 Sam. 2. 5. Judg. 5. 6.
{till he shall accomplish} The word signifies, properly, to acquiesce and rest in a thing, or desire it, and the meaning may be, till he be weary of his life, as a hireling of his work, and be willing to die. Yet because the hireling desires not the day, wherein he labors, but to have it ended, that he may rest at night, it may well be meant, till he have accomplished his time here, and growing old, be weary of his life, and willing to die. So the word is by some translated, accomplishing Sabbaths, Lev. 26. 34. 2 Chron. 36. 21.
{as an hireling, his day} See on Chap. 7. 1, 2.
V. 7. {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} Here Job begins to press God to spare him by a new argument, not taken, as the former, from the shortness of his life, and determined time of his death, but from the impossibility of returning hither, after his death, to enjoy any comfort here. See the like Chap. 7. 6, 7, 8. & 16. 22. Psal. 39. 12, 13. And this argument he illustrates, first, by a similitude, showing man’s condition to be worse than a tree, which may grow again in the same place, though it be cut down, but man once dead, appears no more in this world. Secondly, by a similitude of waters, drying up, verse 11.
{For} A reason of the petition, verse 6. Either I shall have comfort in this world, before I die, or never here: therefore grant me rest now.
{there is hope} The word signifies somewhat remaining, that may make men expect a renovation. See on Chap. 5. 16. & 7. 6. & 11. 18.
{of a tree} Men have some hope, when they cut down a tree by the ground, that it will grow again. Or, to a tree. Or, a tree hath hope. A metaphor taken from a man, to make the sentence the more emphatical. See the like, Judg. 9. 8, &c. where speech is attributed to trees, as hope is here. See Job 31. 38. For the word עץ, it signifies, 1. wood, Gen. 22. 6. 2. a tree, Gen. 2. 9. 3. a thing made of wood, Ezek. 37. 17. 4. a wooden idol, Jer. 2. 27. 5. a gallows, a thing to hang men on, Gen. 40. 19. 6. a vessel of wood, Exod. 7. 19. 7. a staff of a spear, 1 Sam. 17. 7. Here it is taken in the second sense, for a tree, as often elsewhere.
{If it be cut down} Or, though it be cut down. So אם, is translated, verse 8. though it be cut even by the ground.
{that it will sprout again} Heb. that it will change; to wit, its condition, and being cut off will put forth again. Or, it will change, or renew its strength, Isai. 40. 31. Thus the word is translated changing, verse 14. of this chapter.
{and that the tender branch thereof} See on Chap. 8. 16.
{will not cease} See on verse 6.
V. 8. {Though the root thereof wax old in the earth, and the stock thereof die in the ground} Some conceive, that this verse sets out another way of destroying trees, to wit, by old age, though they be not cut down. But it is likely, that he goes on in the same similitude, taken from the same tree, and aggravates the matter by other circumstances. Suppose this tree being cut off by the ground, the root of it left in the earth be old, and so the more unlikely to shoot forth again, and the trunk of it cut off, lying upon the ground by it, give men occasion to think, it will never put out more branches, yet water will revive it.
{Though} See on verse 7.
{the root thereof} So much of it as grows within the ground, 2 King. 19. 30. It literally signifies the root of an herb or tree, and metaphorically, such as remain of a nation, to give hope of increasing it again, after a great destruction: as in the place cited. See on Chap. 5. 3.
{wax old} He does not say, die, for then there were no hope of it, but wax old, and so be like to decay utterly. Trees have a growing time like men, and a decaying one also, which may well be compared to old age.
{in the earth} See on Chap. 9. 24. From the Hebrew word Erets, comes our English word Earth.
{and the stock thereof} It is opposed to the root, and signifies the body of the tree above the ground, which divides itself into branches, Isai. 11. 1. & 40. 24. The stock that was cut off, ver. 7.
{die} As it must needs do, being cut off from the root. Trees are said to be dead, when all the moisture is clean gone out of them. So Psal. 78. 47. He destroyed their vines: Heb. He slew them.
{in the ground} Heb. in the dust. It being cut off, and lying in the dust, upon the top of the ground, dies; yet the moistened earth, can put forth other branches out of the root remaining, as verse 9. The word עפר signifies; 1. the earth itself; as it is translated, Chap. 8. 10. 2. the dust that lies upon the face of the earth, 2 Chron. 1. 9. Psal. 18. 42. 3. a mean rank, or condition of men, despised like the dust that is trod under men’s feet, Psal. 113. 7. 4. an innumerable multitude, Psal. 78. 27. 5. a dead man in the grave, Psal. 30. 9. 6. it sets out a low submission, as if the head were bowed down to the dust, Psal. 44. 25. 7. a dejection into a very miserable condition, Isai. 47. 1. 8. a sign of sorrow, Job 2. 12. Here it is taken in the second sense, as was before expounded.
V. 9. {Yet through the scent of water it will bud, and bring forth boughs like a plant.} Though the stock be dead, and cut away, and the root little better, yet water will revive it.
{Yet} Or, That. There is hope, that notwithstanding the cutting off, and dying of the stock, and the old age of the root, it will put out fresh boughs, and flourish again, as it did before. So this verse is knit to the seventh verse.
{through the scent} Heb. from the smell: An usual thing in Scripture, to attribute sense to senseless things; as smelling to the fire, Judg. 16. 9. for so it is in the original there, when it smelleth the fire. As man being refreshed with the smell of sweet flowers, is cheered in his spirits, so this decaying tree puts out fresh branches after moisture received, as if it had felt some inward comfort.
{of water} The Hebrew word מים has many significations, 1. It signifies water, as Gen. 1. 9. 2. The clouds, the receptacles of rain waters, Psal. 104. 3. 3. It is put for the rain water that comes out of the clouds, Psal. 77. 17. 4. For any kind of drink, as bread is put for any kind of food, Hos. 2. 5. 5. For a multitude, as there are many drops in the water, Psal. 79. 3. 6. For troubles and afflictions, Isai. 43. 2. 7. For the seed of which men are conceived, Isai. 48. 1. 8. For tears; Jer. 9. 1. Lam. 1. 16. Here it is taken in the first sense, when this root of the tree, left in the ground, is watered, either by the moisture of the earth, or by the overflowing of rivers, or by the labor of men, or by the dew or rain from heaven, it will sprout out afresh. See on Chap. 5. 10. & 11. 16. & 12. 15.
{it will bud} It will send out buds first, and branches afterwards.
{and bring forth} Heb. make. The word עשה signifies, 1. To work, make, or do a thing, Gen. 1. 31. 2. To bring forth corn, or fruit, or buds, or branches, or the like, Gen. 41. 47. 3. To dress or prepare, Ezek. 46. 2. 4. To keep, or observe, Josh. 5. 10. 5. To get, or procure, Gen. 31. 1. Deut. 8. 17. Here it is taken in the second sense.
{boughs} The word קציר signifies, 1. The time of harvest, when the corn being ripe is cut down, Isa. 6. 3. 2. It is put for the corn, then to be cut down, Joel 3. 13. 3. For war, wherein men are cut down by the sword, as corn by the sickle, Jer. 51. 33. 4. For boughs, which trees put forth, as the earth puts out corn in harvest, Isai. 27. 11. Psal. 80. 11. So here, When this root is watered, though it seemed dead before, it shall send forth abundance of boughs, as the earth does corn in harvest.
{like a plant} As if it were new planted, or as a tree new planted, or as another plant; to wit, that was never cut down. It sends out boughs so plentifully, that you can see no difference between it, and another tree that remained untouched. See the like addition, Chap. 8. 12.
V. 10. {But man dieth and wasteth away; yea, man giveth up the ghost, and where is he?} Here is the other part of the dissimilitude expressed with a pathetical interrogation. A man’s condition is worse than a tree’s: It may be cut down to the ground, and grow again in the same place, and your eyes may see it. But man dying, is plucked up by the roots, and carried clean out of the world, and who can tell what is become of him? There is not so much as any memorial of him left here, Chap. 7. 8, 9, 10.
{But} Heb. And: Yet it is often so translated, and must be so here, because it ushers in an unlikeness between a man and a tree. So this particle ו is used, Prov. 5. 4. & 8. 36. and wheresoever it is used to set out a dissimilitude.
{man} A name taken from strength, as is Enosh from infirmity. See on Chap. 3. 3. & 4. 17. & 10. 5.
{dieth} Although he be never so strong, yet he must die. Death spares none.
{and} Some read it, when. So this particle ו is used, Psal. 139. 16. 1 Sam. 13. 1. And they put his wasting away before his death, as the cause of it. But it is better read, And. It is to be understood, as a consequent of his death, making him unable to appear any more; and so it agrees best with the end of the verse.
{wasteth away} Or, is weakened. So the word signifies, Isa. 14. 12. Joel 3. 10. And the meaning is, that all his strength being taken away by death, his weak body wastes away, and consumes in the grave. Or, is cut off. As some translate it in Exod. 17. 13. Isa. 14. 12. He is cut off worse than a tree; for he grows no more. The word is translated by our interpreters, discomfiting, or being overcome, Exod. 17. 13. & 32. 18. and it holds well with the scope here. For as men overcome, are carried away captives from their own land, never to return thither again, so are men overcome by death carried clean out of this world.
{yea} So it is translated, Chap. 21. 19. Some understand it thus; If man be killed by some violent death, he wastes away; yea, though he should die but a natural death, and gently give up the ghost, yet he appears no more here in the world. Others read it, And. They conceive that the two words, of dying, and giving up the ghost, knit together by this particle, signify the same thing, and serve only to set out the copiousness of the tongue, and the certainty of his utter extirpation out of this world by death.
{man} See on verse 1.
{giveth up the ghost} See on Chap. 3. 11. & 10. 18.
{and where is he?} He is not to be found anywhere among the living. See on Chap. 7. 8. & 3. 16.
V. 11. {As the waters fail from the Sea, and the flood decayeth and drieth up} Having before by a dissimilitude set out man’s hopelessness of returning into this world after death, and showed his condition to be worse than a tree’s cut down; now he goes on to set out man’s nonappearance after death, by an elegant similitude of the drying up of waters.
{As} This word is not in the original; and therefore some make this a dissimilitude also, and read this verse by way of interrogation. Do the waters fail from the sea, or the flood decay and dry up? yet man lies down, and rises not, &c. Intimating, that man is in a worse condition than the sea and rivers, for they keep their place still, and are to be seen, where they were; but men drop out of the earth one after another, and appear here no more. But the former interpretation by way of similitude is better.
{the waters} See on verse 9.
{fail} Heb. are gone. See the word in this sense, 1 Sam. 9. 7. Deut. 32. 36.
{from the sea} The word ים signifies, 1. Any great place of water, or lake; as Gen. 1. 10. Numb. 34. 11. The sea of Cinnareth is thought to be the lake of Gennezareth. 2. The sea itself, the greatest receptacle of water. Either the Mediterranean, Josh. 23. 4. or the Red Sea, Psal. 114. 3. 3. The west, because the great sea stood westward from Jerusalem, Gen. 12. 8. 4. The south, because the sea stood southward from Jerusalem, Psal. 107. 3. 5. For a great vessel made to hold much water, 1 King. 7. 23.
{and the flood} A stream having store of water in it, and running swiftly.
{decayeth and dryeth up} Two words of one signification, to add emphasis to it, and set out a total drying up. See the like on verse 10. 1 Pet. 1. 7. Some understand it thus; As the sea or river receive not the same water back again, that is drawn out of them by vapors, or overflows the earth, so man dying, returns no more into the world. But the truth of the similitude thus explained, may be doubted of. Others thus; as a lake, or a river, having broken into another channel, returns no more into the former, but leaves it dry and desolate; so man once dead, returns hither no more: this is better. But the best is to read it thus; As when the waters from the sea fail, the floud decayeth, and dryeth up. So, &c. verse 12. And the sense is, that as rivers coming from the sea are quite dried up, when the sea waters fail, that feed them; and no water appears any more there: so when man’s life is taken away, it returns no more, while this world lasts. See on verse 10. And ו is so used, Prov. 11. 10.
V. 12. {So man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep.} This verse is a bridge, or a transition from one matter to another. In the beginning of the verse, he applies the former similitude, to show, that man being once dead, returns no more into this world to dwell here again among the sons of men. In the end of the verse, lest any should mistake his words, and think him an atheist, that denies the resurrection, he does as it were recall himself, and grant a resurrection at the end of the world: and like a man in an ague, follows that matter in a good temper, till, verse 16. looking to his present pressures again, he falls into another hot fit of unruly passion, which lasts to the end of the chapter.
{so} Heb. And. But it is often rendered so; as Prov. 25. 20, 23, 25, 27.
{men} See on Chap. 1. 1.
{lieth down} Death is set out here by the similitude of one lying down to sleep: and the grave is as the bed. The word שכב signifies, 1. To lie down on the ground, Numb. 24. 9. 2. To lay himself down to sleep, Deut. 6. 7. 3. To die; for death is like to sleep, Deut. 31. 16. 4. To be sick; for such lie in bed, Psal. 41. 8. 5. To lie with a woman by way of carnal copulation, Gen. 26. 10. Here it is taken in the third sense for dying.
{and riseth not} To wit, to live again in the earth among men. For Job did believe the resurrection, and confesses it in the words following; as also, Chap. 19. 27, &c. See on ver. 7, 10. The word קום in Scripture signifies, 1. To rise, 1 King. 8. 54. 2. To come forth, or appear, Deut. 34. 10. 3. To stand, Josh. 7. 12. 4. To prevail, Psal. 1. 5. 5. To remain, Josh. 2. 11. 6. To be firm or stable, Numb. 30. 5. 7. To stand still, or be useless, 1 Sam. 4. 15. His eyes were dim. Heb. stood still. Here it is taken in the first sense with the former limitation of not rising to live here.
{till the heavens be no more} These words are to be knit to the words following, They shall not awake till the heavens be no more. Some interpret it, never; to wit, by their own strength, or to live here; because the heavens remain forever in their substance, though they shall be changed in their qualities at the end of the world. But in regard that Job in the words following, falls upon the point of the resurrection, the words are rather to be understood thus. They shall not rise till the general resurrection, when these heavens shall be changed and renewed, Psal. 102. 25, 26. Isa. 65. 17. & 66. 22. 2 Pet. 3. 7, 10, 11. Rev. 21. 1. For the word, Heavens, see on Chap. 9. 8. & 11. 8. It may here be meant of the starry, cloudy, and airy heavens.
{they shall not awake} He changes the number here. Before he had said, He rises not; now he says, They shall not awake: lest any should think he had spoken of some particular man only. He therefore now speaks it of all men. By awaking here, is meant rising from the sleep of death; as appears by the words following.
{nor be raised} Lest anyone should object, It is true, the dead cannot awake of themselves; but God can raise them up again, when he will, as men in a sleep may be waked by others, before they would awake of themselves, he adds, that God will not raise them neither till the resurrection.
{out of their sleep} From death to life. It is no unusual thing in Scripture, to compare death to sleep. See on Chap. 3. 13. Sleep is put sometime for the sleep of nature, Gen. 28. 11. Sometime for the sleep of sin, Eph. 5. verse 14. Sometime for the sleep of death, as Chap. 3. 13. and so here: and Dan. 12. 2.
V. 13. {O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me.} Job now being fallen upon the consideration of the resurrection, wishes for death, that in the grave he might be free from his pains, and afterwards enjoy a happy resurrection.
{O that thou wouldest} For the Hebrew words, and their manner of wishing, see on Chap. 6. 8.
{hide me} He compares himself to a man pursued by his enemies; and desires, that God would hide him from them; that is, that he would free him from his sore pains, that followed him so close, that he could by no means escape them.
{in the grave} See on Chap. 7. 9.
{that thou wouldest keep me secret} The same thing desired in other words. See on verse 11. It shows Job’s desire to be earnest: as if one running from an enemy should say, Pray hide me, pray hide me: Be sure to keep me safe.
{until thy wrath} The word אף signifies, 1. The face, 1 Sam. 25. 23. 2. The nose, which is the highest part of the face, Cant. 7. 4. 3. Anger, which is showed by the high color of the face, and thick breathing of the nose. So it is taken here, for anger. See more on Chap. 4. 9. & 9. 5, 13.
{be past} Heb. turned back; to wit, into gentleness, and kindness; as Psal. 6. 4. or turned away; as Isa. 12. 1. that is, Be quite and clean gone, and taken away from me. The word שוב signifies, 1. To return to a place, from which one went away before, Gen. 18. 33. 2. To return from anger, or to be friends again, Jer. 2. 35. 3. To repent, or return to God, from whom we have all naturally gone astray, Deut. 30. 2. 4. To do the same thing again, Gen. 26. 18. Isaac dug again. Heb. returned and dug. 5. To make to return, or bring back, Deut. 30. 3. Here it is taken in the second sense. Till you cease to be angry with me. Till the resurrection, when all your wrath will be gone from me.
{that thou wouldest appoint me} Heb. that thou wouldest put for me; or, set for me. He knew that the time of his lying in the grave was determined from eternity, verse 5. but his desire is, that this appointed time might come quickly, that he might be at ease, and sleep quietly in hope of a joyful resurrection. See the like wish, Psal. 39. 4.
{a set time} Heb. a statute. A certain time, when, and how long I shall lie in the grave.
{and remember me} How God is said to remember, see on Chap. 7. 7. & 10. 9. Here Job’s meaning is, that God would raise him up again, for God seems to forget his people while he leaves them in trouble, in prison, in the grave, Psal. 88. 5. and he is said to remember them, when he delivers, or eases them, Gen. 8. 1. Exod. 2. 24. Others read it, That thou wouldest appoint me a set time, when thou wilt remember me; to wit, to raise me out of the grave. For ו when, see on verse 10.
V. 14. {If a man die, shall he live again? all the days of my appointed time will I wait, till my change come} Job having now refreshed his soul with a sweet meditation of the resurrection, stands admiring at that glorious work, and concludes from thence a willingness to be dissolved.
{if} Or, when; as it is translated, Gen. 38. 9. Num. 36. 4. For there is no doubt of man’s dying at all.
{a man} See on verse 10. & Chap. 3. 3. & 4. 17. & 10. 5.
{die} See on verse 10.
{shall he live again?} Some understand it as a flat denial, as affirmative questions usually are interpreted in Scripture; and they give this sense. Certainly he shall not live any more here; as ver. 10, 12. Else I would be patient till I die, hoping to be raised to a better state here. But it is rather spoken by way of admiration. Has God said, he will raise up our bodies again? then I will willingly die in hope of a glorious resurrection. See the like question, Chap. 15. 11. Gen. 3. 1. Hath God said, &c. It is strange he should envy you the eating of so precious a fruit; and Gen. 17. 17. Shall a child be born, &c. It is very strange, that a man and woman so old should have a child: Our divines take it to be a voice of joy, and admiration; not of doubting, as Sara’s was: and therefore she is reproved, Gen. 18. 13. but Abraham is not blamed. So Chap. 4. 2. If we assay to commune with thee, wilt thou be grieved? It is strange you should be troubled with the words of your friends; yet we believe you will. See on Chap. 21. 17.
{all the days} The word יום signifies, 1. A natural day of 24. hours, comprehending the night also, Esth. 4. 16. 2. An artificial day of 12. hours, opposed to the night, Esth. 4. 16. 3. A great day, or a year of days, containing all days in it. Judg. 17. 10. 4. A certain time consisting of many days, Isa. 4. 1. 5. A joyful, or sad time, Psal. 37. 13. Isa. 13. 22. Here it is taken in the fourth sense, for the whole time of his life.
{of my appointed time} See on Chap. 7. 1.
{will I wait} Or, expect, Chap. 32. 16. I will gladly look for death every day, and be joyful, if the time were come.
{till my change} Till the time of my death, which is indeed a great change. A living body is changed into a dead carcass. Man goes out of this world to another, Prov. 31. 8. appointed to destruction. Heb. children of change. Or, Till my passing away, Or, departure. For death is such a change, that it carries a man clean out of the world, Eccl. 1. 4. Cant. 2. 11. 2 Tim. 4. 6. Others understand it of his resurrection, which indeed is a great change: but how could Job wait for that in the grave?
{come} For living actions attributed to dead things, see on Chapter 1. 19.
V. 15. {Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.} The same words, as here in the beginning of this verse, that were in Chap. 13. 22. but to a far different purpose. For there Job in an impatient fit, desires to plead with God, as appears by his following plea there. But here in a calm temper, he proposes his hope, to find mercy with God in the resurrection, as appears by the end of the verse.
{thou shalt call} You shall call me out of the grave, by the voice of Christ, or the archangel’s voice at the end of the world, Joh. 5. 28, 29. 1 Thess. 4. 16. For the various significations of the word, see on Chap. 13. 22.
{and I will answer thee} Or, I shall answer thee. Not that there is any readiness in dead bodies to come out of the grave, nor that they shall be called everyone by name, but they shall come up suddenly at Christ’s call, as a servant comes to his master at his call suddenly: and this is a real answer. See the like of hearing, Hos. 2. 21, 22.
{thou wilt have a desire} You will be very willing to see it again, after it has lain so long in the grave, as a workman having been long absent, is willing to see what he has built, or planted. Hence comes כסף, silver, which men are very desirous to look upon.
{to the work of thine hands} To me, who am made by you. Though the work of your hands seem to be blotted out in the grave; yet you will show, the love which moved you to form me at the first, is not clean extinct, but shall appear in raising me up gloriously at last. See more on Chap. 10. ver. 3, 8.
V. 16. {For now thou numberest my steps: dost thou not watch over my sin?} It will be well with me then, when I shall be raised up again; though now you seem to deal very hardly with me. Here Job begins another impatient fit, which holds him to the end of the chapter.
{for} Or, but; as it is translated, Chap. 9. 9. 18. For here is an opposition of what went before, and not a confirmation of it.
{now} As it goes with me now, it seems so, that you take all advantages to punish me.
{thou numberest} You keep an exact account of every sin of mine, that you may take occasion to punish me for the same.
{my steps} Every step I fetch; that is, every sin I commit. See Chap. 31. 4. & 34. 21. Psal. 56. 6. & 139. 2, 3, 4. Prov. 5. 21.
{dost thou not watch over my sin?} That you may be sure to number aright, and miss no one sin; you do watch all I do to take advantage against me. See Chap. 7. 12, 20. & 10. 14. & 13. 27. And for the word, sin, see Chap. 5. 24. & 7. 20. & 10. 6.
V. 17. {My transgression is sealed up in a bag, and thou sowest up mine iniquity.} He goes on to describe the sharpness of God’s proceedings against him, who does not only watch what he does amiss, and number all his errors, but also keep them all fast in his mind, that none of them may be forgotten, and sew them together, that he may punish him for all together.
{my transgression} See on Chap. 7. 21.
{is sealed up} Shut up fast, that no man may take it away, before I be punished for it. See on Chap. 9. 7.
{in a bag} The word comes from צרר to bind, because those things which we would keep safe, and not lose, we bind up in a bag, and then seal it for the greater safety.
{and thou sowest up mine iniquity} You will be sure to make it fast. We think tying a bag, and sealing it, not to be sufficient, when we would keep things very safe, and therefore we sew up the bag, that nothing may fall out. Hereby is meant God’s exact care, not to forget any one sin of Job’s, but to be sure to keep all in mind, to punish him the more severely. Or, And thou sowest it unto mine iniquity. That is, You join my former transgressions, to my present, to be sure to punish me for all. Or, You join my sin to my punishment. So the word signifies, Isai. 56. 6. Or, Thou sowest it over mine iniquity, to wit, the bag for the word sowing, see on Chap. 13. 4. For the word iniquity, see on Chap. 7. 21. As men sew one piece of cloth to another, to make a complete garment; so do you call to mind all mine iniquities, at once, to lay load on me, Chap. 13. 26. Isa. 65. ver. 6, 7.
V. 18. {And surely the mountain falling cometh to nought and the rock is removed out of his place.} In this verse, by two similitudes of the decay of mountains, and rocks, the highest and firmest things, he further sets out man’s mortality, and impossibility of returning into this world again. In the next by two others, by the decay of hard stones, and growing things. The application begins at the end of the next verse.
{and surely} See on Chap. 1. 11.
{the mountain falling} Falling away by little and little, by reason of some earthquake, or fiery mines under it, or the sea underlaking it. See more on Chap. 9. 5. Some read it, as the mountains falling, &c. so you destroy the hope of men, ver. 19. Thus as, is added, ver. 11.
{cometh to nought} Heb. fadeth. It molders and withers away like a leaf fallen off a tree, Psal. 1. 3.
{and the rock is removed out of his place} Either by old age decaying; as the word also signifies, Psal. 6. 7. or by the means mentioned before. See on Chap. 9. 5.
V. 19. {The waters wear the stones: thou washest away the things which grow out of the dust of the earth, and thou destroyest the hope of man.} As in the former verse he had showed man’s mortality, and irrecoverableness into this world after death, by the decay of highest and firmest things, hills and rocks; so in this verse, by the irreparable ruin of the hardest, and best-rooted things; as stones, and things growing out of the earth, which one would think, lay very safe, and had a sure foundation for continuance.
{the waters} It may be understood either of rainwater, or waters here below. For the various significations of the word, see on verse 9.
{wear} By often falling upon them, or continual running over them they diminish them.
{the stones} The word אבן is taken, 1. for ordinary stones, such as lie on the ground, Chap. 5. 23. 2. a vessel made of stone, Exod. 7. 19. 3. an idol of stone, Jer. 2. 27. 4. a stone to weigh things by, for such were the Jews’ weights, Prov. 11. 1. See the margin there. 5. a plummet, Zech. 4. 10. See the margin there. Here it is taken in the first sense. Stones are hard and strong, Chap. 6. 12. yet water will wear them away in time.
{thou washest away} Or, overflowest. He turns his speech to God, to whom he attributes these devastations. So ver. 20. Thou prevailest, &c. See the like. Gen. 49. 18. To God he spoke before, verse 16, 17. and so continues. Others read it, The dust of the earth overflowes the things which grow out of it; That is, the sand and rubbish which a flood brings, does drown and kill things growing out of the earth. Others read it, The drops thereof wear the dust of the earth; That is, they do in time not only wear away stones, but the earth itself by little and little. The first reading is the best.
{the things which grow} Heb. which grow out of it. It signifies such things as naturally grow out of the earth without plowing or sowing, or arise out of corn scattered the year before, Lev. 25. 5. 2 King. 19. 29. Isa. 37. 30. one would think the earth should preserve its own brood, yet it cannot.
{out of the dust of the earth} Out of the earth itself, which is nothing but dust congealed, and crumbles to dust. See on verse 8. & Chap. 9. 24.
{and} Or, so. See on ver. 18. Here is the reddition of the similitude. It is translated, so, ver. 12.
{thou destroyest} Heb. thou makest to perish. Though a man in prosperity think he shall abide so, yet you do disappoint him.
{the hope} His hope of continuing longer in this world, or of ever returning into it again. You put him quite out of hope by killing him. For the word, see on Chap. 5. 16. & 7. 6. & 11. 18.
{of man} See on Chap. 5. 17. & 9. 2.
V. 20. {Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away.} He goes on in the application of the former similitude, and shows the manner how God disappoints the hope of man, to wit, by sending him out of the world by his mighty power.
{Thou prevailest} You are stronger than he, and so prevail against him by your strength, and overcome him.
{for ever} So that you shut him forever out of this world by death. See on Chap. 4. 20.
{against him} Against sorry and weak man, mentioned ver. 19. And what great victory is this for the mighty God to use his great power to overcome a weak man?
{and he passeth} As a soldier overcome in battle by a potent adversary flies away, and is seen no more there, so does man out of the world, being overcome by God. It intimates a violent, or at least an untimely death. The word הלך signifies, 1. Going about something, though a man walk not; as Chap. 1. 4. 2. Going on in a continued way, or walking, Gen. 51. 19. 3. The passage of ships and other lifeless things, Psal. 104. 26. 4. Passing out of the world, or dying, Gen. 15. 15. 5. Constancy in a condition, as walking childless, Gen. 15. 2. 6. It imports a course of life good or bad, Psal. 1. 1. & 119. 1. Here it is taken in the fourth sense, for passing out of the world by death, and that by a violent one also, as was noted before. See on Chap. 10. 21.
{thou changest} Or, changing. For it will agree with the former words, He passeth changing his countenance. But it is better to attribute this change to God, to whom sending him out of the world, is attributed in the end of the verse. The word שנה signifies sometimes to do the same thing, or double; as Gen. 41. 32. 2. To do another thing quite different from it, or to alter or change a thing; as Mal. 3. 6. So here.
{his countenance} The word פנים signifies, 1. The countenance of a living creature, Isa. 25. 8. 2. The outside of a thing, which is visible like the face of man, Chap. 5. 10. 3. The person, the face being a principal part of the body, and a chief ornament of the person, chap. 13. 10. 4. The credit or reputation, which is open and public like the face, Chap. 9. 24. 5. The presence, which is discerned by the face, Chap. 1. 12. 6. The demonstration of anger or sadness, or cheerfulness, which use to appear in the face, Gen. 31. 2. 1 Sam. 1. 18. Chap. 9. 27. Here it is taken in the first sense. Death takes away the beauty of man, and makes his countenance pale and wan.
{and sendest him away} This word שלח has many and various significations, 1. To send a messenger, Chap. 1. 4, 5. 2. To put forth the hand, Gen. 3. 22. Chap. 1. 11. 3. To hold out the finger, or point to one, Isa. 58. 9. 4. To pour out, Chap. 5. 10. 5. To speak or send out words, Psal. 50. 19. 6. To send away, Gen. 3. 23. 7. To send forth, Psal. 43. 3. 8. To let the hair grow, and not to cut it, Ezek. 44. 20. Here it is used in the sixth sense. God by death sends a man clean away out of this world into another.
V. 21. {His sons come to honour, and he knoweth it not; and they are brought low; but he perceiveth it not of them.} In this verse he proves, that man by death is clean cast out of the world, because he knows nothing of what is done here, no not that which concerns such as once were most near and dear unto him.
{His sons} Or, If his sons. If they be preferred, or brought low, he is ignorant of it. He speaks of the dead man’s sons mentioned in the former verse. The word בן signifies, 1. A son by nature, Prov. 1. 1. and nephew or son’s son, Gen. 29. 5. Laban is called the son of Nahor, but was his grandchild. 2. An adopted son, Exod. 2. 10. 3. A child, whether male, or female, Gen. 3. 16. 4. A scholar is called the son of the teacher, 2 King. 2. 3. 5. An inhabitant is called a son, as if the place or city were his mother, Isa. 11. 14. 6. A thing contained in another, as the child in the womb, Lam. 3. 13. 7. One belonging or destinated to anything, Psal. 102. 20. 8. The young ones of birds or beasts are called sons, Lev. 1. 14. 9. To set out time or age, Gen. 17. 1. Abram was ninety years old, Heb. a son of ninety years. Here it is taken in the first sense, for his sons and posterity.
{come to honour} Or, are weighty. Loaded with wealth, and honor, Isa. 66. 5.
{and he knoweth it not} The dead father can take no notice of it. So the word is used, Chap. 5. 10. & 9. 21. Isa. 63. 16. Eccl. 2. 19.
{and they are brought low} Heb. are small, yet not meant, that they are small in number, but poor and contemptible; as appears by opposition to the former part of the verse, and by the use of the word elsewhere, Chap. 8. 7. Psal. 119. 141. Jer. 30. 19.
{but he perceiveth it not of them} He is so clean estranged from all human affairs, that he knows not what becomes of his own children, whether they be rich or poor, high or low. Some think it an answer to his friends’ words, Chap. 5. 25. that if he would repent, his posterity should prosper. Nay says Job, that is no encouragement; for a dead man knows not what becomes of his posterity, and therefore neither can receive comfort from their prosperity, nor sorrow from their ruin.
V. 22. {But his flesh upon him shall have pain, and his soule within him shall mourn.} The scope of this verse is to show, that dead men have no communion at all with those that are alive, and that all bands of nature are ceased, when men are dead.
{But} Or, Onely. If any man ask what he does when he is dead, this is all that can be said of him, that he takes no care for any left behind in the world.
{His flesh} The word בשר is taken; 1. for the soft part of man’s body, opposed to bones, Gen. 2. 23. 2. for the whole body, opposed to the soul, Gen. 3. 24. 3. for any bodily living creature, Gen. 7. 16. 4. for the whole man, Deut. 5. 26. 5. for a kinsman according to the flesh, Gen. 37. 27. 6. for a weak, or frail thing not to be leaned on, and therein like to flesh without bones, Jer. 17. 5. Isa. 31. 1, 3. 7. for a thing soft and tractable, like flesh, Ezek. 36. 26. 8. for the corruption of man’s nature, Gen. 6. 3. 9. for the private members, Gen. 17. 23. 10. for the skin, which is of a fleshly substance, and covers the flesh, Psal. 102. 5. Here it is taken in the second sense, for it is opposed to the soul.
{upon him} Or, for it selfe: Or, concerning itself. It is said to be upon him, because it is the visible part of man; as in the end of the verse, the soul, which is the invisible part, is said to be within him.
{shall have pain} The word כאב signifies; 1. Pain of body, Gen. 34. 25. 2. Grief of mind, which oftentimes arises out of bodily pain, by reason of the sympathy between soul and body, Prov. 14. 13. 3. The marring or spoiling of a thing, because, both the things men grieve for, and grief itself, mar the body, and corrupt it. The translators here take it in the first sense: but the third agrees better with the nature of a dead body, which is capable of corruption, but not of pain.
{and his soule} The word נפש signifies; 1. Breath, Chap. 41. 21. 2. Life, Gen. 9. 4, 5. 3. The soul, without which there is neither life nor breath in the body, Gen. 2. 7. 4. a living body, which has a soul in it, Gen. 1. 20, 24. 5. a man, Exod. 1. 5. 6. man’s body, Psal. 105. 18. He was laid in iron, Heb. His soul. As in the margin there, yet it was the body of Joseph only, for his soul could not be laid in iron. 7. a dead carcass, that had once a soul in it, Lev. 19. 28. & 22. 4. For the dead, Heb. for a soul. 8. For the heart, mind, or desire of a man, Exod. 23. 9. 9. for the person, as for God himself, Amos 6. 8. Here it is taken in the third sense, for the soul itself, for it is opposed to the flesh.
{within him} It is the same word, that was used before, for, upon him, in this verse: but the translators, having rightly observed the difference between soul and body, as was there noted, have fitly translated it here, within him. So it is used, Chap. 18. 6. & 8. 16.
{shall mourn} The word imports lamentation inward in mind, or outwardly expressed, and sometimes is attributed to senseless things, as to the earth, Isa. 24. 4. Jer. 12. 4. because they are in an ill condition, and are uncomely, and strangely altered in their color, or ruined, as men that mourn. So if the soul be taken for the life here, it may be meant, that as the body is corrupted, so the life is lost. Some understand it of the man alive, and render the sense thus, He was troubled while he was alive with his own misery, and grieved for his own troubles; but now he takes no notice of what befalls his posterity. Others, understand it of the dead man, set out like one alive, and brought in complaining of, and mourning for his sorrows; but no more intended by it, but that he is not affected with any good or evil that befalls others; yea, like a hard-hearted man, regards not his own posterity. So living acts are attributed to dead men, Chap. 21. 23. & 3. 17, 18, 19. & 17. 13, 14. Isa. 14. 9, 10. This latter sense is very emphatical, and agrees best with the scope of Job in this place.
CHAPTER 15
Verse 1. {Then answered Eliphaz the Temanite, and said} For this verse see on Chap. 4. 1. & 2. 11. & 6. 1. & 16. 1. The first conflict of Job with his three friends being ended, the second begins here, and ends at the end of Chap. 21. No new matter is added, but they confirm what they had said before, and charge Job openly. Eliphaz had dealt more closely before, in general terms only, accusing Job to be wicked, because none but wicked men were so punished. Now he charges him more particularly, as appears in the very beginning of his speech, verse 2, &c. His charge against Job is in the 16. first verses of this chapter; and at the 17. verse, and so on to the end of the chapter, he goes on with his old theme to prove, that not good men, but wicked men are scourged and destroyed by God’s horrible judgments. And it is to be observed, that both Eliphaz, and Job’s other two friends, in the second conflict, angered peradventure, by some harsh words of Job, do only lay load upon him, as upon a wicked man, but afford him not one exhortation to repentance, or one comfortable promise, as formerly they had done, Chap. 5. 17. & 8. 20. & 11. 13. as if they utterly despaired of his ever returning unto God.
V. 2. {Should a wise man utter vain knowledge, and fill his belly with the East-wind?} Eliphaz having heard all that Job had spoken, What, says he, Does it become him, who would seem to be so wise, and well advised, to utter words that are vain, and lighter than the wind itself, as if they contained great wisdom? Yea, like the east wind, to blow hurtful words out of his swelling breast? What he speaks here by a similitude, he declares in plain terms in the next verse, and comes to the particular charge at the fourth verse.
{Should} He speaks like one in choler, in a chiding way. Are you not ashamed to talk thus? Does it become you? Certainly it does not. Such pathetical questions are frequent in this book, Chap. 4. 2. & 8. 2. & 11. 2, 3. They are the common beginnings of the speeches of Job’s friends, and argue much choler and confidence.
{a wise man} As you think yourself to be. For it appears, that he meant Job, verse 4. though he would not speak particularly to him at first. There he charges him home, and declares, what these vain words were.
{utter} Heb. answer. See on Chap. 4. 1. & 6. 1.
{vain knowledge} Heb. knowledge of the wind. The word רוח signifies; 1. the wind, Chap. 1. 19. 2. vanity, a thing of no substance, but empty like the wind, Eccl. 5. 16. 3. some one corner or quarter of the earth, where the wind sometimes blows, 1 Chron. 9. 24. 4. the breath of a living creature, which is a kind of wind, Psal. 135. 17. 5. a spirit, or angel, Chap. 4. 15. 6. the soul of man, Gen. 45. 27. 7. the life of a living creature, which cannot be without soul or breath, Chap. 10. 12. 8. the Holy Ghost, the third person in Trinity, Gen. 1. 2. 9. the gifts of the Holy Ghost, Joel 2. 28. Here it is taken in the second sense, for vain and empty knowledge, as the translation shows. Such knowledge as is good for nothing, nor gives no satisfaction, as ver. 3. Chap. 6. 26. & 7. 7. & 16. 3. Prov. 11. 29. Jer. 5. 13. So light account had they of Job’s words.
{and fill} The Hebrew word מלא when it is spoken of a vessel, or place, it signifies filling, Gen. 1. 28. & 42. 25. when it has relation to a time or word, it signifies fulfilling, Gen. 29. 21, 27. 1 King. 2. 27. Here it is taken in the first sense.
{his belly} בטן signifies; 1. the belly itself of a living creature, Chap. 1. 21. 2. the bowels or entrails that are in the belly, Numb. 5. 22. 3. the middle of anything, whereby the upper and lower parts are joined together, as in man by the belly, 1 King. 7. 20. Here it is taken in the first sense in the similitude; but in the application, hereby is meant the heart, or soul, filled with frothy knowledge, ver. 35. Chap. 20. 20. & 32. 19. Prov. 20. 27. For the soul receives things, and digests them, in point of knowledge, as the belly does meat.
{with the East-wind} The word comes from קדם: before; coming as it were from the face, or forepart of heaven, from the sunrising, not from the back parts, or west, where the sun sets, and leaves darkness behind it. Hereby is meant devising false and dangerous things, to feed their own fancies, and utter to the hurt of others. For the east wind is destructive to herbs and fruits, Hos. 12. 1. Gen. 41. 6.
V. 3. {Should he reason with unprofitable talk? or with speeches wherewith he can do no good?} In this verse he endeavors to make good the former part of his charge, closely intimating, that Job’s words were empty like wind: and in the next verse he plainly charges him with destructive words, like the east wind, that so he might confirm the latter part of his charge, in the former verse.
{Should he} See on ver. 2.
{reason} The word יכח signifies, 1. To reason a case by answers and replies, Chap. 6. 25. 2. To convince, confute or reprove such as are in the wrong. Chap. 6. 26. 3. To correct or scourge one for sin, Psal. 6. 1. Here it is taken in the first sense.
{with unprofitable} Heb. that profits not. He charges Job with using weak arguments, unable to prove the thing in question.
{talk} Heb. words. The Hebrew word דבר is used, 1. For a word, Hos. 1. 1. 2. For a thing; for as it is expressed by words, so it expresses a man’s meaning, when it is done, 1 King. 17. 17. 1 Sam. 15. 13, 14. Here it is taken in the first sense for words used by Job in disputing with his friends: yet not for a bare word, but for sentences. So the ten commandments are called ten words, Exod. 34. 28. See the margin there.
{or with speeches, wherewith he can do no good} Bring no profit. Not be able to prove his cause, or do any good to others, but rather seduce them. The same thing uttered in other words for the more assurance, and to express the greater vehemency. See on Chap. 14. 10, 11.
V. 4. {Yea, thou castest off fear, and restrainest prayer before God} You do by consequence teach men to cast off all religion, and worship of God, as a thing that cannot profit them, because you maintain, that God deals as ill with good men, as with bad, Chap. 9. 22, 23. Job’s friends speaking by turns, answer sometimes to what Job said to their fellows, as it came to their mind, as well as to what he said to themselves.
{yea} You do not only speak vainly, but also wickedly, which is worse. Or, How much more dost thou cast off fear? How much more wickedly do you, in giving other men grounds of impiety? This is far worse, than speaking vanity. See on Chap. 4. 19.
{thou dost cast off} Both from yourself, and others. Heb. Thou makest void. Besides the person included in the verb, the pronoun is added in the original to brand Job the more, as if he had said; None but such an one as you, would have spoken so vilely. The word פרר here used signifies, 1. To break a thing asunder, or divide it, Psal. 74. 13. 2. To make void, and of none effect, Numb. 30. 8. So here. Now they that cast off the fear of God from themselves, or others, do as much as lies in them, make it void, Psal. 119. 126.
{fear} The fear of God: As the word, for the word of God, Jam. 1. 21. 1 Pet. 2. 2. So the law and testimony, Isa. 8. 20. For these are most excellent in their kind, and therefore men will with most reason guess, them to be intended, though God’s name be not added to them. יראה is taken, 1. for a fear of sinning against God, Exod. 14. 31. 2. for a fear of reverence, Mal. 3. 16. 3. for the true religion, 2 King. 17. 25. Job 1. 1. So it is taken here; as appears by the end of the verse. You will make men not to care for serving God at all, seeing no good is to be gotten by it, Mal. 3. 14, 15. You will destroy all religion.
{and restrainest} Discourage men from praying by your ungodly words.
{prayer} The word שיחה signifies, 1. meditation, Psal. 104. 34. 2. a prayer or complaint, which proceeds out of meditation, Psal. 102. in the title, Job 7. 13. So it is used here, and cast in Job’s dish as a great fault (as indeed it were, had it been true) that he hindered men from praying to God.
{before God} See on Chap. 8. 5.
V. 5. {For thy mouth uttereth thine iniquity, and thou chusest the tongue of the crafty.} I need not prove the former charge, that you discourage men from the worship of God, for your own words have sufficiently discovered it.
{For thy mouth} The word, פה 1. signifies that member which we call the mouth of the body, Psal. 115. 5. 2. The speech, or words, that come out of the mouth, Gen. 41. 40. Thy word, Heb. thy mouth. 3. The round top of a well, or garment, or vessel, which is like a mouth, Gen. 29. 2. 4. The edge of a sword, which devours, or destroys men, as the mouth does meat, Gen. 34. 26. 5. The end or corner of a place, 2 King. 10. 21. 6. A part or portion, as the mouth is a part of the face, Deut. 21. 17. Here it is taken in the second sense, for the words that come out of Job’s mouth; as the tongue is also used in this verse, and the lips in the next. For these are the instruments of speaking; and if Job had said nothing, his mouth had not accused him.
{uttereth} Heb. teacheth. The word אלף signifies, 1. by speech, to instruct others; as Chap. 33. 33. 2. to show one something, he saw not, or observed not before; as Exod. 15. 25. So here, your speech bewrays this evil purpose of your heart. I gather it out of your own words. I need no other witnesses. Your own mouth has uttered it. See on ver. 4.
{thine iniquity} See on Chap. 7. 21. Others read it thus; For thine iniquity teacheth thy mouth. You could not speak so wickedly, if you had not a very rotten heart. But the former reading agrees best with the coherence of this verse with the former: as also with the following verse.
{and thou chusest} Or, though thou chusest. You do not directly speak against piety, but do closely undermine it by your words. See on ver. 4. For ו though: see 2 Chr. 30. 19. The meaning is, You delight to speak craftily, rather than plainly.
{the tongue} This word, לשון, signifies; 1. that member, which we call the tongue, Psal. 12. 3. 2. the speech or words; for the tongue is the chief instrument of speaking, Prov. 25. 15. 3. the language of a nation different from others, Esth. 1. 22. 4. A nation that use one tongue or language, Isa. 66. 18. 5. Anything long like a tongue: a wedge of gold, Josh. 7. 21. 6. A bay of the sea that runs out of it like a tongue, narrower to the landward, as the tip of the tongue, put out of the mouth. Josh. 15. 5. Isa. 11. 15. 7. A flame of fire, which is also like a tongue, narrowest at top, Isa. 5. 24. Here it is taken in the second sense for Job’s speech, or words, as the mouth was before in this verse.
{of the crafty} See on Chap. 5. 12, 13.
V. 6. {Thine own mouth condemneth thee, and not I; yea, thine own lips testify against thee.} You may think that I deal too hardly with you, in judging you to be a wicked man, and a hinderer of piety; but I shall need no witnesses to prove it for your own words that have dropped from you, have abundantly proved. See the like, Mat. 26. 65. Luke 19. 22.
{thine own mouth} See on ver. 5.
{condemneth thee} Of impiety, and hindrance of religion in others. See on chap. 9. 20.
{and not I} I shall not need to search for witnesses to condemn you: your own mouth will do it sufficiently. Or I am not your chief condemner, but your own words are. See the like phrase, Joh. 5. 45.
{yea thine own lips} This word שפה 1. signifies the lips themselves, Isa. 6. 7. 2. a speech or words, for the lips are instruments of speaking, Prov. 12. 13. 3. a language of a people, Gen. 11. 1. 4. the shore of the sea, Gen. 22. 17. or brink of a river, as the lips to the mouth. Here it is taken for speech, as the mouth and tongue were, ver. 5.
{testify against thee} If Job should object, How can my mouth condemn me without witnesses? he answers, You yourself are both witness and judge. Your own tongue guided by the conscience, will both accuse and condemn you. The word ענה signifies 1. to answer to something spoken before, chap. 6. 1. 2. to begin a speech, especially upon occasion of something done before, Chap. 4. 1. 3. to hear prayer; for he that answers it, questionless heard it, 1 Sam. 7. 9. 4. to bear witness; for witnesses ordinarily answer to questions propounded by the judge, Exod. 20. 16. So it is here taken, as the translation shows.
V. 7. {Art thou the first man that was born? or wast thou made before the hills?} These words seem to take their rise from Job’s words, Chap. 11. 12. wherein he did tacitly intimate, that he thought himself wiser than they, because he was elder. This is with much choler objected to him here by Eliphaz; as if he had said, You do arrogate wisdom to yourself; as if you had been the first man in the world, and by observation of all occurrences, ever since the creation, had gotten singular wisdom to yourself; so that you need not to be taught by any other; but all others had need to learn of you. Thus in an ironical way he goes on to deride Job in this verse, and the next, and concludes the contrary, ver. 9, 10.
{art thou the first man} For the first, see on chap. 8. 8. It is taken here for the first of all in time. For the word man, see on chap. 14. 1.
{that was born} The word ילד signifies, 1. to be born; as chap. 14. 1. 2. to be brought forth, for that gives a being to things, as well as birth, Psal. 90. 2. So here. For the first man could not be born, but created. Or, Heb. And; yet it is often translated, or, as Exod. 21. 15. and so it may here; for it differs from the former, and expresses something more. For the hills were made before man.
{wast thou made} The word חול properly imports the bringing forth of children with pain by the mother, Psal. 51. 5. and thence comes to signify any other bringing forth of a person, or thing, Prov. 8. 24, 25. So here.
{before the hills} A proverbial speech, to set out antiquity, or rather eternity; for the hills were made at the beginning of the world, and in likelihood appeared out of the chaos before other parts of the earth; and he that was before the world, must be eternal. Hills being lasting creatures, are used to set out eternity. So much this phrase imports, Prov. 8. 25. Psal. 90. 2. And so much is intimated in the next verse. It is as much as if Eliphaz had said, Do you think that you were before all men, and know more than any man, because of your age? or do you think yet more highly of yourself, that you were from eternity, and know as much as God? These are vain thoughts in you. With the same argument God beats down the pride of Job, in the beginning of his speech to him, Chap. 38. 4, &c.
V. 8. {Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?} Here he does more fully explain his meaning, that he intended not only to charge Job with a conceit, that he was wiser than all men, but also that he knew God’s determinations from eternity.
{Hast thou heard} For the various significations of this word, see on Chap. 13. 17.
{the secret} Heb. in the secret. That is, have you before the world was, been in God’s private counsel, and heard what was secretly there determined? Jer. 23. 18, 22. One verb included in another. So Ruth 4. 1. Turn aside, that is, turn back, and come hither. The word סוד signifies, 1. A thing kept secret, Amos 3. 7. 2. consultation, which uses to be kept secret, lest things agreed upon being made known, may be disappointed, before they can be effected, Psal. 55. 14. 3. An assembly, or council of men met together secretly to consult about matters of weight, Jer. 6. 11. Here it may be taken either in the first, or in the third sense.
{of God} See on Chap. 4. 9. & 11. 5.
{and dost thou restrain wisdom to thyself?} Do you deny it to all others, and appropriate it to yourself? One verb included in another. See before in this verse, on the word secret. The like arrogancy Job had objected to them, Chap. 12. 2.
V. 9. {What knowest thou, that we know not? what understandest thou, that is not in us?} He proves that Job was not so full of knowledge, as he boasted, nor was not of God’s private counsel, for he knew no more than they. And so confutes Job with his own words, Chap. 12. 3. & 13. 2. For the meaning of this verse, see the notes on those places; for the words differ little, and the sense is the same.
V. 10. {With us are both the gray-headed, and very aged men, much elder then thy father.} It is likely he has respect to those words of Job, Chap. 12. 12. with the ancient is wisdom. You need not (says Eliphaz) bid us mark your words, as things unknown to us, and never heard of before, nor cast your youth in our faces to disgrace us, as if all antiquity were on your side; for we have received from our parents and teachers, who were elder and wiser than you, yea than your father, things more excellent, and more hidden mysteries, than you have told us, and therefore our knowledge is more ancient, and more gray-headed, than yours; and therefore by your own argument, more sure and certain.
{with us are} Some think that he means, that himself and Bildad were ancienter than Job’s father, though Zophar might be younger than Job, as seems by Job’s answer to him, Chap. 12. 12. And they read it, There is a gray-headed man among us, (meaning himself) and a very aged man, (meaning Bildad) So runs the Chaldee paraphrase. But that is doubtful, as appears by the notes there. And the Chaldee paraphrase makes Zophar elder than Job’s father. It may be meant simply. There are ancienter men than your father now alive, and not in other countries only, but in ours, of whom we have learned what we speak, and find them to be of our mind. And these should know more than you by your own argument.
{both the gray-headed, and very aged men} For these words, see the notes on Chap. 12. 12. where both these words are expounded.
{much elder then} Heb. more in dayes then. See on Chap. 8. 2.
{thy father} The word אב in the original comes from אבה, to desire, or to delight in a thing, because most men desire children, and parents take more pleasure in them, than in all their possessions, Gen. 15. 2. & 30. 1. 1 Sam. 1. 8, 11. The word signifies, 1. An immediate father, Ruth 4. 17. 2. Ancestors, Gen. 31. 3. 3. Rulers in a commonwealth or family, 2 King. 5. 13. 4. Teachers, 2 King. 2. 12. 5. A reliever; for rulers and teachers, and relievers, take care of others, as parents do of children, Chap. 29. 16. 6. The first inventor of anything, Gen. 4. 20. For children went not abroad then to learn, but were taught of their fathers, and continued ordinarily in the same trade, Gen. 47. 3. Here it is taken in the first sense, for Job’s immediate father. For no doubt but Job had ancestors as old as they.
V. 11. {Are the consolations of God small with thee? is there any secret thing with thee?} Here Job’s friends go on in an ironical way to deride and vilify Job, as one that thought too highly of himself, and too meanly of them, and that in this verse, and the two verses following. He proves it by an effect of his pride, in the beginning of this verse, contempt of divine consolation. Which is set out by the cause of it, in the end of this verse, and in the 12. verse, to wit, blindness of mind, and impotency arising either out of too much confidence in himself, or too deep sense of his miseries. And this charge is made good from the effect of it, ver. 13. angry words uttered against God. The sum of the verse is, as if Job should have said, These comforts which we bring you, as it were from God himself, they are too slender belike, and not for your liking: doubtless there lies hidden in you some greater and more profound wisdom, than every man knows.
{Are} It seems they are slighted by you; but they should not be so; and therefore we marvel at your strange carriage. See the like question of admiration, and not of denial, Chap. 14. 14. Look the notes there.
{the consolations of God} Some understand it of those comforts Job had had from God before in the time of his prosperity, as if Eliphaz went about to accuse Job of forgetfulness of God’s former proceedings with him, the remembrance whereof might have been a great comfort to him now in his troubles. But this was far from Eliphaz his scope, who endeavored not to comfort Job, but to discourage him. It is rather to be understood of those comfortable promises that Eliphaz, and his companions, had given to Job in their former dispute with him, promising him from God much future prosperity, if he did repent. Others read it, the consolations of these men. Meaning the two last that had spoken, and in modesty saying nothing of himself. So he blames him for despising their counsels, and in a kind of arrogancy calls them, The consolations of God. Men are easily in love with, and think highly of their own projects. For אל, God, see on Chap. 8. 3, 5.
{small with thee} Heb. too little for thee. Do you slight them, as things beneath you? Do you expect greater promises from God to draw you to repentance, than we have given you? It seems you do, because you are so slow in hearkening to us.
{is there any secret thing with thee} Are you by some secret revelation better acquainted with God’s mind than we? It seems you think so, and therefore despise our counsels. Eliphaz speaks this with a kind of contempt. See the like speech, 1 King. 22. 24. Others read it, And the word gently spoken to thee. So it is translated, 1 Sam. 18. 5. But the former agrees best with the scope of the place. For the word דבר, a thing, see on verse 3. of this chapter.
V. 12. {Why doth thine heart carry thee away? and what do thine eyes wink at?} Tell me I pray you what the reason is, that you are thus strangely transported and carried out of yourself, beyond all bounds of reason and modesty, to lift up yourself against God, and mock us?
{Why} So this word מה is translated, Chap. 7. 21. But ordinarily it signifies What; as ver. 9. of this chapter.
{Doth thine heart} The word לב is taken, 1. For that fleshly member, which we call by that name, 2 Sam. 18. 14. 2. For the middle of anything, because the heart lies in the middle of the body, Jon. 2. 3. 3. For the soul itself, which brings life, and resides first and last in the heart, 1 Sam. 25. 5. 4. For the thought of the heart, Chap. 1. 5. 2 King. 5. 26. 5. For the affection, 2 King. 10. 15. 6. For knowledge or understanding, Prov. 15. 32. Here it is taken in the fourth sense, for the thought of the heart.
{carry thee away} לקח signifies, 1. To receive a thing given, Deut. 16. 19. 2. To take away a thing by violence, Chap. 9. 12. 2 Sam. 12. 30. 3. To take a thing bought, 2 Sam. 4. 6. 4. To receive instruction, or to learn, Chap. 22. 22. Prov. 1. 3. 5. To allure or take one with words, Prov. 6. 25. & 11. 30. Here it is taken in the second sense, for a violent transportation, or carrying a man out of himself.
{and what} Or, why; as before in this verse.
{do thine eyes wink at} The Hebrew word here used, is not found elsewhere in Scripture. But the phrase of winking with the eyes, is used to express a gesture of mocking, Psal. 35. 19. Prov. 6. 13. & 10. 10. It may be that Job was forced by reason of his pain and sores to wink in his own speeches or his friends; and this they uncharitably interpret, as if he did it in contempt of God or them, as the words foregoing in this verse, and the words following in the next verse do import.
V. 13. {That thou turnest thy spirit against God, and lettest such words go out of thy mouth?} This verse is an explanation of the former; for here he shows to what his heart did carry him away so violently, to wit, to speak such bitter words against God and his providence, as he had formerly uttered.
{That} This particle has many other significations, but is thus translated, 2 King. 8. 13.
{thou turnest} The Hebrew word השיב in this conjugation signifies diversely: 1. When it is spoken of a thing, it signifies restoring it to his place, or bringing it back again, Gen. 14. 16. 2. When of words, it signifies answering, or rendering of words back again, Gen. 37. 14. 3. When of good or evil, it is to repay, reward, or punish, Gen. 50. 15. 4. When of anger, it imports restraining of it, or reconciliation, Numb. 25. 11. 5. When of the face, it signifies rejecting, or denying his request, 1 King. 2. 16. Deny me not. Heb. turn not away my face. See in the margin there. 6. When of the heart, it intends calling a thing to mind, or thinking of it, Isa. 46. 8. 7. When of the soul, it signifies to bring it back out of sin, or sorrow, to convert, or comfort it, Psal. 19. 7. Lam. 1. 16. 8. When of an action, it signifies turning out of a way we were in before, or come to some other; as a traveler turns his feet out of one path into another, Dan. 11. 18, 19. So here Job is taxed for leaving that patient and submissive way he was in. Chap. 1. and going on in that bitter way of complaining against God and his proceedings, which he began, Chap. 3.
{thy spirit} See on verse 2. Here it is taken for the soul. You speak as earnestly against God, as if your heart were clean turned against him.
{against} Or, to God. You take it off from men, as if you had nothing to say to them, but all against God. Yet אל is translated Against, 2 Chron. 11. 4. And so it may well be here.
{God} See on Chap. 8. 3, 5.
{and lettest such words} The word such, is not in the original, but well added, to express the sense. For it is not a fault to speak, but to speak amiss. What manner of words these were, appears by Eliphaz his answer to them in the next verse, to wit, impatient words, formerly uttered by Job against God’s proceedings with him. For words, see on verse 3.
{go out} Heb. makest to go out. The like word sometimes signifies a permission in this conjugation, as Psal. 119. 175. But Job did more than suffer such words to go out of his mouth; for he willingly spoke them. At least is so charged by Eliphaz. For the word go out, יצא, It signifies, 1. Going out of one place to another, Gen. 8. 7. 2. It is used of the birth of living creatures, when they go out of them into the world, 2 King. 20. 18. 3. It is spoken of things growing out of the earth, Deut. 14. 22. 4. Of the rising of the sun, Gen. 19. 23. 5. Of speech, which comes out of the mouth, and is spread and scattered abroad, Esth. 1. 17. 6. Of some ecstasy of the soul, when through admiration, grief, or fear, it is as it were gone out of itself, Gen. 42. 28. 7. Of laying out in expenses, 2 King. 12. 12. 8. Of going out armed for war, Gen. 14. 8. 9. Of escaping by lot, and so going out of danger, 1 Sam. 14. 41. Here it is used in the fifth sense, and Job is accused of speaking evil words against God.
{of thy mouth} See on verse 5. Here it is used for the mouth itself, the instrument of speaking.
V. 14. {What is man that he should be clean? and he which is born of a woman, that he should be righteous?} Before he had reproved Job, now he falls to the work to prove that he had spoken vain words, as he had charged him, verse 3. He answers Job’s words of justification of himself, Chap. 13. 18, 19, 23. His proofs are taken from the corruption of man’s nature, which might be true, though Job were not a wicked man. And Eliphaz shows himself an empty and troublesome disputer, because he uses the same arguments here, verse 14, 15, 16. that he did, Chap. 4. verse 17, 18, 19. The sum of the verse is, that Job being born in sin as other men, cannot be innocent before God.
{What is} Spoken with admiration, as in the like phrase is used, Psal. 8. 4. with what face can you pronounce yourself righteous, being born as sinful as other men? No man is of that account with God, that he can clear himself, Chap. 14. 4. 1 King. 8. 46. 2 Chr. 6. 36. Psal. 14. 3. Prov. 20. 9. 1 Joh. 1. 8.
{man} See on Chap. 5. 17. & 9. 2.
{that he should be clean} See on Chap. 11. 4. to which place it is likely Eliphaz here alludes. See the like charged on him by Elihu, Chapter 33. 8, 9.
{that is born of a woman} Chap. 14. 1.
{that he should be righteous} Or, justified; as Chap. 4. 17.
V. 15. {Behold he putteth no trust in his Saints; yea the heavens are not clean in his sight.} Eliphaz proves by an argument from the greater to the less, that Job cannot be clean before God, whose knowledge is so exact, that he can find obscurity in the saints and angels, at least in respect of his own brightness and purity.
{Behold} See on Chap. 1. 12.
{he putteth no trust} See on Chap. 4. 18.
{in his Saints} In the saints in heaven, or the holy angels. See on Chap. 4. 18. See Matth. 18. 10. & 24. 36.
{the heavens} See on Chap. 9. 8. & 11. 8. Some understand it of the visible heavens. Others of the angels that dwell in the highest heavens. And so it agrees well with the beginning of this verse, and with Chap. 4. 18. So it is put for God himself, Dan. 4. 26. who is said to be in heaven, Matth. 6. 9. to have his throne there, Isa. 66. 1. to be the King of heaven, Dan. 4. 37.
{are not clean} If it be understood of the visible heavens, then the meaning is, they are not all alike clear and bright, but have in them stars, and some thicker parts or clouds, which are as so many spots in them. If, of the angels of heaven, see how they are unclean, in the notes on Chap. 4. 18.
{in his sight} Heb. in his eyes. So Prov. 1. 17. for the eye is the instrument of sight. As if he had said, You O Job, think yourself clean, because men can find no fault with you: but God’s eyes are clearer than men’s. He can find out your secret sins. Others understand it, in comparison of God. Which though it be true, yet the phrase in the original will hardly bear it.
V. 16. {How much more abominable and filthy is man, which drinketh iniquity like water?} The argument was in the former verse taken from saints and angels. The conclusion is in this verse brought down to men, who are in a far worse condition.
{How much more} Or, How much lesse. According as it is knit to the former or latter part of the verse. See the same on chap. 4. 19.
{abominable} The word signifies a thing that men cannot endure to look upon, no to have in their presence, Exod. 8. 26. And that may well be set in opposition to the beautiful heavens, which though they be not clean in God’s sight, verse 15. yet are delightful to men’s eyes. So is man abominable in God’s eyes, and like unto meat, which the stomach cannot endure, Chap. 33. 20.
{filthy} Noisome, stinking, like meat putrefied for want of salt, displeasing to the palate, and nose. So are men in their natural condition filthy in God’s account, Psal. 14. 3. and 53. 3.
{is man} For the word, see on chap. 1. 1. It is like that he gives Job a private nip here. You have been a man of great note, yet God shows by these plagues laid upon you, that you are abominable in his sight.
{which drinketh iniquity like water} Who is naturally as greedy to commit sin, as a thirsty man is to drink water. It seems Elihu understood this to be spoken of Job, and charges him with it in particular, Chap. 34. 7. Prov. 26. 6. A proverbial speech to signify plenty and abundance of sin in man; who as he was born in sin, so is as it were bred and brought up in it. For the word Drinking, see on chap. 6. 4. For the word iniquity, see on Chap. 13. 7. For the word water, see on chap. 14. 7.
V. 17. {I will shew thee, hear me, and that which I have seen, I will declare} Eliphaz being now to begin a new matter, to wit, to prove, that God afflicts none, but wicked men so grievously, as he afflicted Job, he begins with a new preface, to get attention. And that in the 17, 18, and 19. verses. And in some high terms, that Job might not contemn what he had to say, as a thing full of uncertainty. He tells him therefore, that he need not think scorn to be taught by him, for he would produce nothing, but what he had either seen with his own eyes, or received from wise men, and those no ordinary ones neither, but such as were very eminent for power, and justice. And thus he seeks to raise in Job an expectation of no mean things, but of great matters from him, not received from contemptible men, but wise observations delivered by famous ones, who for their wisdom had whole provinces committed to their charge to be governed by them. So he boasted before of his night vision, Chap. 4. 12.
{I will shew thee} I will set that before you, and make it plain to you, which yet you know not. Now what it was, that he should show him, appears by the following discourse. I will plainly demonstrate to you, that what I, and my fellows have said before, that only wicked men are thus sharply handled, is true. This argument Eliphaz was upon before, Chap. 4. 7. and Bildad, Chap. 8. 13.
{hear me} For the various significations of the Hebrew word, and the right use of it here, see on Chap. 3. 17.
{and that which I have seen} Which I have gathered in my time, by observing God’s judgments on ungodly men. And therefore what I shall speak is a certain truth, and worthy of credit, as coming from an eyewitness, 1 Joh. 1. 1.
{I will declare} The word signifies sometimes to number, as Gen. 15. 5. And this we also call telling, in English. But here it signifies, to tell a thing by declaring of it: as also Chap. 12. 8. Some read the latter end of the verse thus, For this have I seen, therefore I will declare it. I may be confident, I hope, in declaring what I have seen with my own eyes. This reading gives a greater emphasis to Eliphaz his words. And for the confirmation of it we shall find, that the Hebrew particle, ו is translated for, and does not barely knit things together, but gives a reason of what went before, Chap. 11. 4. And it is also translated therefore, and infers a thing out of a former ground, Lev. 18. 30.
V. 18. {Which wise men have told from their fathers, and have not hid it.} The whole verse may be translated thus, And which wise men have told, and have not hid, having received it from their fathers. For so the words stand in the original, and are more plain. What himself had observed, he further confirms by the testimony of wise men, and brings in their parents also for witnesses of the truth of it. And lest Job should slight his authority, he backs it with a second argument, taken from the consent and harmony of former ages. So he reasoned, ver. 10. and Bildad goes the same way, Chap. 8. 8.
{Which} Or, which things. I say nothing, but what was said long since.
{wise men} Men that had gotten much knowledge in God’s proceedings, by study and observation.
{have told} Told me, or others, from whom I had it. It comes from a word that signifies before, or in presence. They have spoken so plainly and fully, as if they had showed us the things acted before our eyes.
{from their fathers} For the various use of the word in Scripture, see on verse 10. It is here taken for ancestors, from whom, by tradition, they had taken it, and communicated it to their children, Psal. 78. 3, 4, 5, 6. Others understand it from the time of their fathers. Thus has been the constant received truth. Both interpretations plead from antiquity.
{and have not hid it} From their posterity, but faithfully communicated it to them, as their fathers had done to them, that it might not perish. For it is likely, that no Scripture was written in Job’s time, but God appeared in some eminent men, and revealed his will to them, and they taught it faithfully to their posterity. But now he has written his mind fully in his word, and therefore there is no need of traditions. This doubling the phrase, in other words, is for the greater certainty of the truth of it, Joh. 3. 20. See on Chap. 14. 10, 11. The word כחד signifies to hide a thing, so as it may not be seen, or heard, or appear, 2 Sam. 18. 13. 2. To be cut off: for things cut off can appear no more, Exod. 9. 15. Here it is taken in the first sense, for hiding. They revealed it, that it might not be lost by silence.
V. 19. {Unto whom alone the earth was given, and no stranger passed among them} Here he gives Job a ground to give credit to what he should say, if not for his sake, yet for those worthy men’s, from whom these excellent instructions came, being men, not driven up and down, as wicked and ungodly men are, by God’s judgments, but men seated quietly in their habitations, and living plentifully, yea, coming to authority in their country, and by God’s blessing, keeping out all enemies, and so being examples of the continued prosperity of godly men, which they held out in words, and therefore worthy to be believed.
{Unto whom} Heb. To them. It may be understood, either of the wise men mentioned in the former verse, or of their fathers, or of both: and that last makes the argument the stronger, as flowing from consent of judgment, and continued prosperity of those men for divers generations.
{alone} Heb. by themselves. No others did dwell among them. They were a distinct people singularly blessed by God, Num. 23. 9.
{the earth} See on Chap. 9. 24. Or, the land, to wit, that land wherein they lived.
{was given} Given by God for an inheritance to them, and their posterity to live in, and so they did for many generations. A great blessing of God. So the word is used, Gen. 17. 8. Or committed to them, for their wisdom and justice, by the people to rule, and so the argument is the stronger. They were no mean men, but great princes of great experience. Thus the word is used, Psal. 2. 8, 9, 10. & 1 King. 11. 11. See on Chap. 9. 24. For the various significations of the word נתן. See on Chap. 14. 4. on the word, Bring.
{and no stranger} No man of another nation to molest them, or no man of another family to take away their authority.
{passed} As an enemy in a hostile way to go up and down, in a warlike manner, to slay them or spoil their country, Nah. 1. 15. The Heb. word עבר signifies; 1. To pass through, as Gen. 15. 17. 2. To die. For as men by birth come into the world, so by death they pass out of it, Psal. 37. 36. 3. To pass by, or forgive a fault, Mic. 7. 18. 4. To pass through a land to punish it, Amos 5. 17. 5. To pass beyond, or violate an oath or covenant, Josh. 7. 11. 6. To pass over, or overcome one, Jer. 23. 9. Here it may be taken in the fourth sense, for passing through the country to hurt it. No doubt they might pass through peaceably, and for traffic.
{among them} Heb. in the midst of them. The meaning is, either that the people, by God’s blessing lived so quietly, that no man molested them; or else, that the governors guided them so wisely, that no enemy dared meddle with them to take away their government, or oppress their people.
V. 20. {The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor} Now he shows what were those wise sentences, so much commended by him, which he received from those famous men, and at what he principally aimed. He sets out to the end of the chapter, the curse and destruction of wicked men, how that even in prosperity they live always miserably, expecting a change, and what they fear comes upon them, and then they despair having no hope of escaping, but it is far otherwise with godly men. The same things he had spoken before, Chap. 4. & 5. but here he delivers them with great variety of phrases and figures which is very delightful. He sets out the misery of ungodly men by their pains, in this verse, their fears, ver. 21, 22. their wants, ver. 23. their troubles, verse 24. the causes of all these miseries, ver. 25, 26, 27. and last of all, by their certain destruction, from ver. 28. to the end of the chapter. All or most of these things, he conceives had befallen Job, because he confessed such things were come upon him, Chap. 17. 13, 14. & 3. 25, 26. which things are threatened by God, against ungodly men, Levit. 26. 36. Deut. 28. 65. and therefore Job must needs be a wicked man by his own concessions. As if Eliphaz had said in this verse, O Job, you feel that in yourself, which I have told you before, and now tell you again, that a wicked man is most miserable. There is not one day goes over his head, in which he does not marvelously torment himself in all that term of years, that God permits him to live here on earth.
{the wicked man} See on Chap. 3. 17.
{travaileth with pain} Fills himself with care, and sorrows and pains, like a woman in travail; for so much the word imports, Psal. 48. 6. Others read it, Kills himself, or thrusts himself through. Suitable to the apostle’s expression, 1 Tim. 6. verse 10.
{all his days} As long as he lives. He will never give himself any rest. For the word Day see on Chap. 14. 14.
{and the number of years} The time how long he shall live upon the face of the earth. As the wicked man’s life is full of pain, and trouble, so he knows not how soon his life may be taken away.
{is hidden} Is kept so close from him, that he can no more tell the day of his death, than men can see things that are hidden.
{to the oppressor} Or, To the mighty one. It comes from a word that signifies to fear, and notes out such men, as by reason of their power and cruelty, make others afraid of them. Others read the latter end of the verse thus, And in the number of years, which is hidden to the oppressor. And then it is the same in sense with the former, only it is delivered in other words, for emphasis’ sake. It is certain, he shall have trouble all his life long. See on Chap. 14. 10, 11. Others read it thus, And soon numbred years, are stored up for the Tyrant. That is, God in his secret decree, has appointed him but a short time to live. The number of years then is the same the years of number, Chap. 16. 22. and men of number, Gen. 34. 30. That is, few, that may be quickly numbered. So may the days of tyrants, who are soon cut off for their cruelty.
V. 21. {A dreadful sound is in his ear; in prosperity the destroyer shall come upon him} In this verse, he sets out the unquiet condition of ungodly men; both in regard of inward fears, and also of outward dangers. The sum is, His ears ring always with horrible, and fearful sounds; and when he shall think himself to be in greatest safety, even then shall the enemy come upon him, utterly to destroy him.
{a dreadful sound: Heb. a sound of fears, or terrors} That is, a most terrible noise. He thinks he hears terrible voices, telling him (and that not untruly in the end) that the enemy, or danger is near, which threatens sudden destruction to him every moment. And he says of terrors in the plural number; that is of many terrors at once; or one coming after another, presently without intermission, and giving him no rest at all. It is likely he alludes to those sad messages, that came so thick on Job in the end of the first chapter. The name of a noise carries terror with it, telling as it were, that danger is at hand, Jer. 4. 19. Nah. 3. 2. The word קול, signifies; 1. A noise, or sound in general, though not articulate, as Exod. 9. 28. Ezek. 1. 24. 2. A voice of words, distinctly spoken, as Gen. 21. 12. Here it is taken in the first sense, for some great noise, causing fear. The word פחד, signifies; 1. The act of fear, Psal. 31. 11. 2. The person feared, Gen. 31. 53. 3. The thing, or evil feared, Prov. 3. 25. Here it is taken in the third sense, for dangers, that make men afraid: so it is also taken, Prov. 1. 26, 27.
{is in his ears} Or, sounds in his eares; which is more elegant. The verb is understood in the original. He means, that his fear makes him perpetually to think of dangers, as if the sound of them were within his ears, so as it could never be gotten out. The word אזן ear, in the original signifies; 1. The instrument of hearing, Levit. 8. 23. 2. The act of hearing, Deut. 31. 11. So here. He thinks he always hears such a noise.
{in prosperity} Heb. in peace. So the word properly signifies; and because peace brings prosperity, it is put for that also. He shall be destroyed, when he is at highest, Dan. 4. 30, 31.
{the destroyer} If he have any time of quietness granted him, yet then shall the destroyer come unexpectedly to overthrow him utterly, 1 Thess. 5. 3.
{shall come upon him} The Hebrew word בוא signifies; 1. To come to a place, Gen. 43. 21. 2. When it is spoken of the sun, it signifies the setting of it, Gen. 28. 11. 3. When of a man’s carriage to a woman, it is a modest expression of lying with her, Psal. 51. in the title. 4. When of days, it notes out old age, Gen. 24. 1. 5. When of words, it signifies the fulfilling of them, 1 Sam. 9. 6. 6. When of corn, it intimates the gathering of it, Hag. 1. 6. 7. When of a congregation or society of men, it notes admission into it, as a member to enjoy all the privileges of it, Deut. 23. 3. 8. When of a covenant, it signifies making of a covenant, or accepting of it, Jer. 34. 10. 9. When with application to fathers, it signifies dying, Gen. 15. 15. 10. When of a thing without life, it notes the coming to pass of a thing, Chap. 1. 19. 11. When it is joined with going out, it signifies administering an office in the commonwealth, church, or family, Numb. 27. 17. Here it is taken in the first sense, for coming into his habitation, with a purpose to destroy him.
V. 22. {He believeth not that he shall return out of darkness, and he is waited for of the sword} If the wicked man fall into adversity, he has no hope at all to be delivered, but despairs, looking for nothing but death, as if he saw a sword always hanging over his head. He is persuaded his troubles will bring him to death. This also reflects upon Job’s speeches, Chap. 10. 20, 21, 22.
{He believeth not} The word האמין signifies; 1. to give credit to a thing, or believe it to be true, Psal. 116. 10. 2. to put trust in one, or confidence, as Chap. 4. 18. Here it is used in the first sense.
{that he shall return} Heb. to return. To wit, out of his misery to his former prosperity. For the various significations of the word, see on Chap. 14. 13.
{out of darkness} The word signifies darkness literally, but here, as in other places, it is put for calamity, which takes away the light and delight of comforts.
{and he is waited for} He is in danger of the sword, as if it had understanding, and did watch for him continually, to have an opportunity to kill him. Thus he lives in continual fear. Or, looked upon. For those things we wait for, we think often of, and look on them steadfastly, if they come in our sight. They take our eyes off from other objects, Psal. 37. 32. Or, but that he is waited for: He is always in fear of death.
{of the sword} Or, by the sword. As this particle is translated, Jer. 33. 4. Or, to be delivered to the sword. One verb included in another: waited for to the sword: that is, waited for to be delivered to the sword. See the like v. 8. The word חרב, 1. signifies the instrument of killing, the sword, which destroys many, Psal. 89. 43. 2. for murder, which is often done by the sword, Isai. 65. 12. If it be translated, Of the sword, then it is taken in the first sense: If, To the sword, then in the second. Some read the latter part thus, But that he is waited for of the sword; that is, he is so far from believing that he shall escape, that he certainly persuades himself that he shall be slain. For ו, But, see on Chap. 14. 10.
V. 23. {He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand} When God begins to afflict him, and take away his estate, he does go abroad, to seek for things needful to preserve his life, but he stands always in fear of death.
{He wandereth abroad} It may signify fear. He goes swiftly from place to place, like a banished man, and dares tarry nowhere, lest he should be slain, Gen. 4. 14. Isai. 16. 2. Prov. 27. 8. Or, it may signify extreme poverty. He that was rich before, now goes up and down like a beggar to seek for food, Psal. 37. 25. & 59. 15. & 109. 10.
{for bread} The Hebrew word לחם signifies; 1. Food, in general, or meat, 1 King. 5. 9. 2. Bread, which is man’s common and chief food, Gen. 25. 34. 3. Corn, of which bread is made, Gen. 41. 54. 4. For fruit of trees, which is food for living creatures, Jer. 11. 19. Here it is taken in the first sense, for food: Yet it may be understood of the meanest food, sought for by him, with great labor and travel. He would be glad of a piece of bread, that might but sustain life, if he can get it, 1 Sam. 2. 5, 36.
{saying, Where is it?} Or, to seek where it is. One verb included in another, as Isai. 38. 14, 17, 21. He leaves no way untried, that so he may get some. This shows his great necessity.
{he knoweth} He has a certain persuasion of it in his heart. It is a great part of the punishment of wicked men, that their mind forebodes them evil. He perceives inevitable misery coming upon him.
{that the day of darkness} For the word day, see on Chap. 14. 14. here it is put for the time. For darkness, see on ver. 22. of this chapter. Yet here it is not put for trouble, as there, but rather for death, which brings a man to the grave, the house of darkness, Chap. 10. 21, 22. Eccl. 6. 4. & 11. 8. Psal. 143. 3. He was already in trouble, as appears in the beginning of the verse, that was upon him, and therefore could not be ready for him. But he persuaded himself, that he should never be rid of his trouble till he died, and thought that would quickly come to pass.
{is ready at his hand} Very near. As sure, as if he were already destroyed. So he thinks that God, who has already made him poor, will soon kill him. Death is imminent, he expects it every moment, Chap. 18. 12. The Hebrew word, יד: 1. Signifies that member of the body, so called, Jer. 2. 37. 2. Strength, or power, Deut. 32. 36. 3. Counsel, or advice, 2 Sam. 14. 19. 4. A stroke, or plague, Chap. 13. 21. 5. A place, Deut. 23. 12. 6. Power, or possession, Chap. 2. 6. 7. Actions, which are usually done with the hands, Psal. 24. 4. 8. An instrument; as the hand is of many actions, Psal. 17. 14. 9. Bounty, 1 King. 10. 13. for we give with the hand. 10. Labor, Levit. 25. 47. Here it may be taken in the fifth sense, for a place, and ready at hand, is beside him, or near to him; as 1 Sam. 19. 3. 2 Sam. 14. 30. He is in great danger of death, Chap. 13. 14. He lives always in fear of it, Deut. 28. 66.
V. 24. {Trouble and anguish shall make him afraid; they shall prevail against him, as a King ready to the battle} He goes on to describe the misery, that God will bring upon wicked men, when he takes them to task for their sins.
{Trouble} It comes from a word, that signifies to keep in, or straiten a man, or to besiege a city, so that men have not room enough to breathe, or to get things necessary. It imports any great trouble or grief, whereby man’s heart is straitened, kept in and oppressed, so that he knows not how to get out of it.
{and anguish} It is derived from a word, that signifies cleaving fast to one, like a disease that cannot be parted from the body, that pains a man sore. Both words argue the greatness, and unavoidableness of their misery, Prov. 1. 27.
{shall make him afraid} The troubles he feels, shall make him fear more and greater, coming on him.
{they shall prevail against him} They shall not only scare him, but also utterly overcome him. See on Chap. 14. 20.
{as a king ready to the battle} As a king, having a great army about him, ready to storm a city, puts it into a great affright, and suddenly destroys it, so shall their troubles do to them, Isai. 29. 3. The word is taken from another word, that signifies a ball, Isai. 22. 18. For soldiers in a siege lie round about a city, that none may go in or out, to compel the place to yield to them.
V. 25. {For he stretcheth out his hand against God, and strengtheneth himself against the Almighty} Now he comes to set out the judgments, and punishments, wherewith God will afflict and destroy ungodly men, and sets the causes of these judgments before, that all men might know that God’s vengeance on them was most just. And both the causes and judgments are set out with excellent metaphors and similitudes. In this verse and the next, there is as it were a pitched battle betwixt the wicked man and God.
{For} Some would have the causes of the troubles mentioned before, to be here set down, why the wicked man is in so much danger of troubles, ere they come; and despairs of help when they come on him, namely, opposing himself against God, who can destroy him in despite of all helpers, Chap. 9. 13. and from whose power no man can deliver him, Psal. 50. 22. Hos. 5. 14. Others read it, Because. And refer it to the words following, as the cause of God’s opposing him, verse 26. So כי, is translated, Chap. 11. 16.
{he stretcheth out} Or, he hath stretched out. For he speaks of his former proud carriage in time of his prosperity, as ver. 27. not of his present carriage now in his adversity, as verse 23, 24.
{his hand} For this word, see on ver. 23. For the phrase of stretching out the hand, see on Chap. 11. 13. yet the word is not used here for a gesture of prayer, as there; but for resisting or smiting, as an enemy stretches out his hand in battle to destroy his enemy; as Zeph. 1. 4. So would the wicked man destroy God, if he could. Or it may be taken for sinning against God with a stretched out, or high hand, or with all his power, Lev. 26. 21. Num. 15. 30.
{against God} See on Chap. 8. 3, 5.
{and strengtheneth himself} Like a strong warrior he bends all his strength against God, whom no man can resist, and who will overthrow all his enemies. It may be read, And hath strengthened himself; to wit, before, in his prosperity.
{against the Almighty} Who can do all things, is sufficient for himself, needs no helps, nor weapons, nor forts, but is of himself invincible. See on Chap. 8. 3, 5.
V. 26. {He runneth upon him, even on his neck, upon the thick bosses of his bucklers.} Seeing they use all their strength against God, God also will set upon them, like a furious enemy, that regards neither their strength, nor armor, but runs fearlessly upon them, and throws them down to the ground.
{He} Some interpret it of the wicked man, who in the former verse was said to strengthen himself against God; and in this verse they conceive, that his fearlessness and impudence is set down, so that nothing can scare him from sinning against God. But it is rather to be understood of God’s proceeding against the wicked man in judgment, as he did against him in sin, verse 25. He, may have reference to either; for both are mentioned in the former verse.
{runneth upon him} A similitude from a valiant soldier, who stays not till his enemy sets on him, but runs apace, and sets fiercely on him, as soon as he sets eye upon him, 1 Sam. 17. 48. Dan. 8. 6.
{even on his neck} He stands not afar off, but comes close to him, and takes him about the neck to cast him down; or strangle him. Others read it, with his neck. That is, with a stretched out neck, to show his forwardness to fall upon him. So wool is put for white wool, Isa. 1. 18. A yoke on the neck, signifies slavery, in Scripture phrase, Gen. 27. 40. Falling on the neck, intimates love, Gen. 45. 14. Speaking with a stiff neck, shows arrogancy, Psal. 75. 5. Hardening the neck, sets out impenitency, Jer. 19. 15. But running on the neck, here intimates a violent, and sudden destruction of the wicked man.
{upon the thick} His strong armor, that by reason of the thickness thereof, he thinks can keep out bullets and darts. The word is used sometimes to set out a cloud, which is the thickest part of the sky, 1 King. 18. 44. Sometimes to set out the thick woods, Jer. 4. 29. Sometimes the clay, or thick earth; as 2 Chr. 4. 17.
{bosses} The word גב signifies a thing that is higher than the rest. As 1. A brothel, or building higher than others, Ezek. 16. 24. 2. The back of beasts, which uses to be highest, Psal. 129. 3. 3. The eyebrows, that are above the eye, Lev. 14. 9. 4. The upper part of the wheel, 1 King. 7. 33. 5. For the body of man, which goes upright, and is higher than the beasts, Job 13. 12. 6. For the bosses and highest parts of a buckler, as here. Others read it, the backs, in the second sense, because bucklers were wont to be made of the backs of beasts doubled.
{of his buckler} מגן comes from a word that signifies to protect, or defend. And signifies, First, A buckler, or shield, wherewith the body is defended from wounds in battle, 2 Sam. 1. 21. Secondly, By a metaphor it signifies protection itself from any dangers, Gen. 15. 1. 3. Kings and rulers, who are the protectors of the people, Hos. 4. 18. Here it is taken in the second sense. And the meaning is, that though the wicked man have much wealth and strength more than others, which he trusts to, as a soldier to a thick buckler with high bosses on it, yet God will set upon him, and rout him for all that. Others read it, with the thick bosses of his buckler. God will send exquisite and high judgments upon him.
V. 27. {Because he covereth his face with his fatness, and maketh collops of fat on his flanks} Though he live plentifully and deliciously for a time, yet he shall come to poverty; as in the following verses is expressed. He seems tacitly to accuse Job and his children, as pampering themselves in their prosperity, and so bringing hasty ruin upon themselves. Peradventure he alludes to Job’s children feasting one another by turns, Chap. 1. 4.
{Because} Their glutting themselves, is the cause of their ensuing ruin. Or, Though: Although he did live in a palace, and fared daintily, yet he shall come to extreme poverty. So the word is used, Psal. 44. 19.
{he covereth} Not that his face is hidden, but it is all over fat, as a thing covered is hid all over. Nothing but fat can be seen in it. No part of it is lean.
{his face} See on Chap. 14. 20. The face only is named, because that lies open to all men’s view, when the fat of the body is covered with the apparel.
{with his fatness} The word literally signifies the fat part of the body of man or beast, as Deut. 32. 14. metaphorically it is put for the excellentest of anything, as the fat of the land, that is the best fruits of the earth, Gen. 44. 18. Some understand this phrase of covering his face with fatness, literally, of fatting himself up with the plentiful, and superfluous use of God’s creatures given to him in abundance, Chap. 21. 23. Psal. 17. 10. & 73. 7. Others understand it metaphorically of being proud of his prosperity; as Deut. 32. 15. Psal. 78. 31. Jer. 46. 21.
{and maketh} See on Chap. 14. 9.
{collops of fat} So much that one may as it were take it up by handfuls.
{on his flanks} As Lev. 3. 4. Or, Loines; as Psal. 38. 7. To intimate a full delighting of himself in the creatures, and fattening himself in every part, like a fat ox, or abundance of pride, by reason of abundance of wealth.
V. 28. {And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.} Some understand it of the continuance of his prosperity. He grew so rich, that he was able to build famous palaces in places uninhabited before, or decayed. See on Chap. 3. 14. Others conceive it to be the beginning of the setting out of his poverty. He is glad now to dwell in desert places, being driven out of his stately palaces.
{And} Or, Yet. So it is translated, Psal. 119. 109, 110. He has been very rich, but now is come to extreme poverty.
{he dwelleth} Makes his constant abiding in such places.
{in desolate} The word כחד 1. Signifies Hidden, as Psal. 69. 5. 2. Cut off, or destroyed, or desolate, Exod. 9. 15. For cities destroyed by the enemy lie hid as it were, from men’s sight. Some understand it of places ruined by his oppression.
{cities} עיר comes from a word, that in the original signifies to awake or stir up, because it is as it were awaked or stirred up out of the dust, as a man out of sleep. It is put, 1. For the city itself, Gen. 19. 4. 2. For the inhabitants of it, Mic. 6. 9. Here it is taken in the first sense.
{and in houses} בית comes from בנה to build. Houses grow not like trees, but must be made by men’s labor. It is put, 1. For the habitations of men, Prov. 1. 13. 2. For the nests of birds, which are their houses or dwelling places, Psal. 84. 3. 3. For the household, family, nation, or posterity, as the house of Jacob, the house of Judah, the house of Israel. Here it is used in the first sense, for their dwelling places.
{which no man inhabiteth} Unfit for dwelling, and ready to fall down on men’s heads.
{which are ready to become heaps} Which are very ruinous, and within a little time will fall to the ground, and the stones thereof lie on heaps. Such as are not fit for a man to dwell in. The word גל, signifies, 1. An heap of stones, Gen. 31. 46. 2. An heap of water, or a wave, Psal. 65. 7. 3. A fountain, which has abundance of water in it, as an heap has plenty of stones, Cant. 4. 12. In this place it is taken in the first sense, for an heap of stones. See on Chap. 8. 17.
V. 29. {He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.} As his habitation is now become poor, and vile, so his condition shall abide. He may toil and labor till his heart ache, but he shall never attain to his former prosperity again.
{He shall not be rich} Some understand it thus; Though he build him famous houses, yet he shall soon be put out of them, and lose all his wealth. He shall not continue always rich, though now he be so. But it is rather to be understood of not getting riches any more, and God’s blasting all his labors to that end; for he is set out as a poor man already, ver. 23.
{neither shall his substance} The word חיל, signifies 1. Strength of body, as 2 Sam. 11. 16. 2. Virtue, which is the strength of the mind, Prov. 31. 10. 3. An army or multitude of men, wherein the strength of a nation consists; an host, 1 Sam. 14. 48. 4. Riches, which are the rich man’s fort and strength, Isa. 10. 14. 5. For the fruit of trees, which comes from the strength, and is the riches of the trees, Joel 2. 22. 6. For a palace, wherein consists the strength, and lies the wealth of princes, Psal. 122. 7. 7. For a wall, which is the strength, and defense of a city above unwalled villages, Nah. 3. 8. Here it is taken in the fourth sense, for riches.
{continue} For this word, see on Chap. 14. 12. Or, Keep. If he do get any riches again after his poverty by his painful labor, he shall not keep them long, God will soon make him poor again.
{neither shall he prolong} Heb. stretch out. A metaphor from the hand or arm stretched out at length.
{the perfection thereof} He shall not come to any great degree of riches. God will blast him before he get a large estate.
{upon the earth} See on Chap. 9. 24.
V. 30. {He shall not depart out of darkness, the flame shall dry up his branches, and by the breath of his mouth shall he go away.} The trouble that now is upon him, he shall never get out of; but shall endure a perpetual night of affliction, till God take him away by a violent death.
{He shall not depart} He would willingly remove out of this sad condition, but can find no way of escaping.
{out of darkness} Darkness of trouble. See on ver. 22. Or darkness of death; see on ver. 23.
{the flame} The flame of troubles, or diseases, or pains, or enemies, all which burn like fire, Isa. 43. 2. Jer. 48. 45. Lam. 2. 3.
{shall dry up} Shall quite extinguish or destroy, as the fire does the wood.
{his branches} His children, yea his little sucking ones, as the word may import. Or all his wealth, if he recover any again. A metaphor from a tree thunderstruck, whose green branches are dried up and blasted. Or from enemies, who burn all where they come, trees and all, Joel 1. 19. Zech. 11. 1. Esay 29. 6.
{and by the breath} See on Chap. 15. 2.
{of his mouth} See on verse 5. of this chapter. And, Chap. 4. 9.
{shall he go away} Remove out of this world. He shall be slain by some judgment pronounced against him by God in his anger, and sent upon him to make an end of him, as easily and as suddenly, as breath comes out of a man’s mouth. Some understand it of God’s mouth, who was mentioned, verse 25. Others of the wicked man’s own mouth. He should by his words bring himself into capital danger, and so lose his life. Or, He should be so choleric, and impatient in his trouble, that he should send out his last breath suddenly in a passionate fit. He shall die suddenly without sickness or warning, Psal. 146. 4. Isa. 2. 22.
V. 31. {Let not him, that is deceived, trust in vanity: for vanity shall be his recompence} Eliphaz here begins the conclusion, of his eloquent speech with a proverb, or famous sentence, obliquely accusing Job, of trusting too much to his former prosperity, and persuading him to do so no more, if ever God should restore him to prosperity again, seeing he had been deceived by it already. The misery of such deluded persons, he sets down plainly, verse 32. and by divers elegant metaphors in the verses following, to the end of the chapter.
{Let not him that is deceived} The word תעה, literally signifies to err, or go out of the right way; metaphorically to sin, or, go out of God’s way, as Psal. 119. 176. And because, men are often misled by others, therefore it signifies also, to be deceived. It may be taken in general, here, for any wicked man; for they all err, and are deceived: Or, it may be taken particularly for a man misled by riches, and his own corruption; And then it is likely, he thought Job to be such an one, that had abused his prosperity, and been misled by it.
{trust} See on Chap. 4. 18.
{in vanity} In riches, which are but vain, and cannot uphold him. They are but empty things, and fail in the time of need, Prov. 11. 4. Psal. 119. 37.
{for vanity} For he shall by experience find the vanity of them, being made poor.
{shall be his recompence} Heb. his exchange. He shall change one vanity for another: The vanity of riches for poverty, which he shall see to be vain, and empty, when his hopes are all disappointed, and he left helpless.
V. 32. {It shall be accomplished before his time, and his branch shall not be green} He goes on by similitudes, to set out the sad, and sudden destruction of ungodly men. 1. From the similitude of a tree, in general in this verse. 2. Of a vine, and olive tree in particular, ver. 33. 3. Of a fire consuming things suddenly, and irrecoverably, ver. 34. 4. Of a woman with child, or rather conceiving herself to be so, and being deceived, verse 35.
{It} The drying up of his branch, mentioned ver. 30. and repeated in this verse; or vanity, or his recompense, or change, mentioned ver. 31.
{shall be accomplished} The time shall quickly come, when he shall be destroyed. See on Chap. 15. 2. Or, It shall be cut off.
{before his time} Heb. in not his day. He shall be taken away before he need to die by the course of nature. His wickedness shall shorten his life, Eccl. 7. 17. Chap. 22. 16. Psal. 55. 23. or his prosperity shall be gone before his life. His wealth shall not last till his death, as it often does with other men. His day, is taken sometimes for the day of his birth, as Chap. 3. 1. Sometimes for the day of man’s death, 1 Sam. 26. 10. Psal. 37. 13. Chap. 18. 20. So here.
{and his branch} It comes from a word, that signifies to be bowed or crooked, for boughs either grow so naturally, or are bowed down by the weight of the fruit that grows on them. The word before, ver. 30. signified the lesser boughs, like sucking children: this may signify the greater boughs laden and bowed down with fruit. As sometimes wicked men’s prosperity is interrupted, when they begin to thrive, so at other times when they are very rich.
{shall not be green} That is, shall be dried up. His life, or children, or riches, shall be suddenly taken away by some exemplary judgment; as the boughs of a tree blasted before it be old.
V. 33. {He shall shake off his unripe grape, as the vine, and shall cast off his flower, as the Olive.} It seems that vines and olive trees were frequent in those countries, and had their buds and blossoms sooner blown off than other trees in regard of their tenderness. For such it was fittest for Job to instance in. The scope is, That a wicked man’s wealth and possessions shall be taken away before they come to their height, as fruit before it be ripe. And it is not improbable, that Eliphaz strikes at the sudden and violent taking away of Job’s children, and cattle, Chap. 1.
{He} God, as ver. 30. See there. Or, The wicked man himself, as the trees drop their blossoms sometimes, when there is no storm, nor no man to pull them off. And then it has reference to him that is deceived, ver. 31. Or, Impersonally, It shall be shaken off. So the third person is often used. See on Chap. 3. 3.
{shake off} Pull it off, or beat it off by violence. Broughton reads it, snap off. The meaning is, that as a violent storm snaps off unripe figs, and blossoms of olives, so shall God by some extraordinary judgment bring ungodly men to poverty. The word signifies to take away by violence, as thieves and robbers do, and as Job’s cattle were taken away before.
{his unripe grape} The wicked man’s wealth, which like an unripe grape is not yet come to perfection.
{as the vine} Rather, as of a vine. For the vine does not shake off her grapes, but the wind or tempest does it. So God destroys wicked men’s wealth. So Broughton reads it, as the vines, That is, God will as easily strip such of their riches, as he does vines of their unripe grapes.
{and shall cast off} Or, cast away, as Isa. 2. 20. For it is rather spoken of God, than of the olive tree itself.
{his flower} His wealth; as before. So Isa. 18. 5.
{as the olive} Or, as the olives. See on, as the vine, before in this verse.
V. 34. {For the Congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.} Here is the second similitude, which sets out the sudden, violent and utter destruction of wicked men. As a fire seizing on an house or city, spares nothing, but devours men, women, children, goods, houses, and leaves places desolate, that were inhabited before; so will God deal with ungodly men. He will bring them to extreme poverty, and leave them nothing at all. Thus had God dealt with Job, and therefore Eliphaz conceives him to be but an hypocrite.
{For} They deserve to be ruined, because they are but hypocrites at the best, and very corrupt persons taking bribes.
{the congregation} Not one hypocrite alone, but the whole knot of them, that use to meet together, as merchants on the exchange, to plot, how they may oppress the poor, and ruin others. Or, Not himself only, but all his train also and family, children, and servants. Or, his riches and great estate which he has gathered together.
{of the hypocrites} Heb. of the hypocrite. That is, of every hypocrite. So verse 20. the wicked man. And so he speaks of him, all along, in the singular number, intending, that no wicked man can escape God’s judgment, or looking upon Job in particular, with an evil eye, as on an hypocrite. For the word, see on Chap. 8. 13.
{shall be desolate} His companions, family, riches, though never so many, shall become like a desolate wilderness. He shall be left alone. So some read it; The congregation of the hypocrite shall be as one desolate. For the adjective is masculine, and agrees not with congregation in gender, in the original. See on Chap. 3. 7. See also Chap. 30. 3. Isai. 49. 21.
{and fire} אש is taken from a word, that signifies to be strong, for fire has a great force, and will devour the strongest places. It is used metaphorically oftentimes in Scripture, to express divers things, as first, trouble, affliction, sickness, pains, which devour men’s strength, or wealth, Psal. 66. 12. Secondly, War, or enemies, making spoil in a country, as fire does, where it prevails, Jer. 48. 45. Thirdly, for a hot burning blasting wind, which dries up pastures, Joel 1. 20. Here it is taken in the first sense. So flame is used, ver. 30.
{shall consume} Heb. shall eat. It shall feed on their tabernacles as greedily, as a hungry man does on his meat to nourish him, and devour them quite. So Amos 1. 4. Nah. 3. 15. Joel 1. 19. Zech. 11. 1. Deut. 5. 25. 2 King. 1. 12. Chap. 20. 26. So the sword eats up and devours, 2 Sam. 2. 26. The land devours the inhabitants, Num. 13. 32.
{the tabernacles} See Chap. 5. 24. & 11. 14.
{of bribery} Of men that take bribes. The houses where such men dwell. The habitations of corrupt judges, or magistrates. So, tents or houses of wickedness, Psal. 84. 10. that is, where wicked men dwell, as appears by the opposition to God’s house there. Or, houses built by bribes received, to pervert justice. Heb. tabernacles of a bribe. He casts it in Job’s teeth, that his estate was gotten by indirect means, and his house built by bribes: and conceives, that therefore those judgments came on him, Chap. 1.
V. 35. {They conceive mischief, and bring forth vanity, and their belly prepareth deceit} The third similitude, to set out the destruction of ungodly men, is in this verse, taken from a woman with child. The mind of the wicked man is compared to the belly of the woman: his hurtful thoughts are compared to conception, and the trouble he puts himself to, that he may bring his cruel plots to effect, is compared to childbearing. Or, it may be, from a woman that thinks she has conceived, and is deceived, having either a tympany, or some false conception in her womb. She pleases herself with the thoughts of a child, but brings forth nothing but water, or some dead mass. So does the hypocrite think he shall undo others, and enrich himself by his crafty plots, but they come to nothing.
{They conceive} They imagine, or devise in their hearts.
{mischief} They study how to breed labor and sorrow to others. For this monstrous conception, see Psal. 7. 14. Isai. 59. 4.
{and bring forth} His outward actions are like his conceptions, hurtful to others, or at least, not profitable to himself.
{vanity} Their plots come to nothing in the end. Or, iniquity: They undo others, and therefore must be undone themselves, ver. 34.
{and} Or, though. As it is translated, Psal. 78. 23. For the preparing doubtless went before the bringing forth, and answers to the tarrying of the children in the womb till the time of delivery. Or, For their belly hath prepared deceit. For what is in the belly, must come forth by birth. So ו is translated For, Chap. 11. 4.
{their belly prepareth} For the several significations of the word, see on ver. 2. of this chapter. But here it is taken figuratively for the inward part of man, or mind, which is in the middle of him, as the belly is in the midst of the body. For the mind nourishes the thoughts, as the belly the child, till it be born, Prov. 22. 18. within thee. Heb. in thy belly, that is, in your mind. And it imports the perpetual thinking of their plot, till it comes to action, as conceiving sets out the first invention of it. This is called preparing in the belly, that is, fitting it for execution.
{deceit} He plots how to deceive others, whom he cannot overcome by might.
CHAPTER 16
Verse 1. {Then Job answered, and said} Eliphaz had been bitter to Job in this second conflict, more than in the former, and given no comfort at all, as in the former; for there he persuaded him to return to God, promising much happiness to him, if he did so; but here he speaks of nothing, but of the destruction of wicked men; as if he thought Job irrecoverable. Job in his answer, in this chapter and the next, sets out his great grief copiously; defends his innocency, accuses his friends of inhumanity. He charges them with unkindness, in repeating the same things again, and again, which he had answered before, and they still reiterated to no purpose, but to grieve him, as he conceives. First, he shows the vanity, and uncomfortableness of their consolations, to ver. 6. of this chapter; and then falls upon the matter, to refute their false imputations fathered on him, by reason of his sad afflictions; Job therefore contends more eagerly for his integrity, than formerly, and asserts it more plainly, and fully. He first rejects their sayings, and consolations, as unprofitable, troublesome, and reproachful, in the three first verses of this chapter. Then by the contrary he shows, verse 4. and 5. that he would take a far other course with them, if they were in his case, and would be a far better comforter.
{Then} See on Chap. 4. 1.
{answered} The word ענה signifies. 1. To speak, or, begin a speech, Job 3. 2. 2. To cry out, or speak aloud, Isai. 13. 22. 3. To sing; Psal. 147. 7. 4. To speak in witness bearing, Exod. 20. 16. 5. To hear what is said, or regard it, Job 19. 7. 6. To give an answer to what is said, Job 8. 1. 7. To grant what is desired, which is a real answer, Psal. 18. 41. 8. To be afflicted, Psal. 116. 10. Here it is taken in the sixth sense: for Job answers Eliphaz his former speech.
{and said} See on Chap. 3. 2. The word אמר is used, 1. For uttering the thoughts of a man’s mind by speech, Chap. 3. 2. 2. For commanding or speaking imperiously, Est. 1. 10. 3. For speaking proverbially, Gen. 22. 14. 4. For thinking or speaking in heart, Psal. 39. 1. & 53. 1. Chap. 1. 5. See there. Here it is used in the first sense, for Job’s expressing in words what he thought of Eliphaz his painted speech.
V. 2. {I have heard many such things: miserable comforters are ye all} As if Job should have said, Is it any new thing, which you speak, or have I not heard these things very often? Is this which you do even all the sort of you, is this I say, to comfort your friend, or is it not rather to vex and grieve him to the very heart?
{I have heard} For this word, see on Chap. 13. 17.
{many such things} Heb. many things like these. See Chap. 12. 3. & 13. 1, 2. I have heard many such things as you tell me, of the destruction of ungodly men, from others, and from you, who often inculcate the same things to trouble me. These things are common, and known to all, which you think to be such hidden mysteries. Or I have had many such reproaches cast upon me by others, and often repeated by you in your vain discourses. And therefore he calls them miserable comforters, and wishes for an end of their speeches. Here he sets out the needlessness of their many words. Others read it, I have heard such things often, or, many times. And the words will bear it.
{miserable comforters} Heb. comforters of misery, or trouble, Chap. 13. 4. It may be an answer to what Eliphaz accused Job of, Chap. 15. 11. namely of setting light divine consolations, which God gave by the mouths of his friends. Nay, says Job, you are well conceited of your counsels, that they are comfortable, but I find no such sweetness in them, but rather more trouble from them. You come to comfort me, but instead of lightening my burden, you lay more load on me. You press me down with urging me, that my miseries arise from grievous sins committed by me. Thus he shows their speeches to be troublesome, and retorts the same thing on Eliphaz and his other friends, which Eliphaz had closely laid on Job’s shoulders, Chap. 15. 35. where the same word עמל is used, and shows, that they were the devisers of mischief, and not he: and that those things which they prate of the violent destruction of ungodly men, as they were not always true, so they were not fit salves for his sore, who being a godly man, had more need to be comforted by God’s promises in his trials.
{are ye all} No one of you better than another. You all conspire together to grieve and vex me.
V. 3. {Shall vain words have an end? or what emboldeneth thee, that thou answerest?} Bildad had objected this persisting in vain and empty words to Job, Chap. 8. 2. And Eliphaz in the beginning of his second conflict with him, Chap. 15. 2, 3. Now he retorts it upon Eliphaz again, who last objected it to him.
{Shall, &c.} Heb. Shall there be an end to words of wind? You should not speak thus to me, or at least quickly give over speaking so, when I have showed your folly, and not reply upon me again. As if he had said, When will you Eliphaz make an end of such childish speeches? Or, I would to God you would at length make an end of such senseless talk, for I am weary of hearing it.
{vain words} Empty of solid reason, like the wind, that has no solidity in it. Or proud arrogant words, that rage like the wind at sea in a tempest, or make you swell like a bladder blown up. He may allude to Eliphaz his high and contumelious speeches, as well as empty. See for these words, and this phrase, Chap. 6. 26. & 8. 2. & 15. 2, 3.
{have an end} It comes from a word which signifies to cut off. He would have him make an end of babbling to no purpose.
{or what emboldeneth thee} What substantial, and sure grounds have you, or solid reason to confirm what you say? Sure none at all.
{that thou answerest?} That you do persist in answering, or answer again, having been confuted before; Or, that you answer thus boldly, and confidently without any ground of reason. For the word Answering, see on ver. 1.
V. 4. {I also could speak as ye do, if your soul were in my soules stead, I could heap up words against you, and shake my head at you} In this verse and the next, Job shows how different his carriage should be from theirs, if they were in misery, and he were to comfort them. He would deal more lovingly with them, but not out of want of wit, for he could speak as curiously and furiously as they, as he shows in this verse; but for want of will to discourage them, and willingness to encourage them, as appears in the next verse.
{also} This particle גם, sometimes imports a distribution, as 1 Sam. 28. 15. 2. A conjunction of things, Jer. 14. 18. 3. A comparison of things in a way of likeness or equality, Jer. 51. 49. 4. An augmentation or increase of a thing, Exod. 4. 10. Here it is used in the third sense, as if he had said, I could scoff as eloquently as you do.
{I} The pronoun is added in the original for emphasis’ sake, which needed not else, because the person is included in the verb I, whom you now trample under foot, could do as much to you in your misery.
{could speak} This shows, that his forbearing to reproach them in their miseries, proceeded not out of want of wisdom to speak elegantly, but out of a good conscience, and commiseration of other men’s miseries, ver. 5. which yet they showed not to him in his troubles.
{if} The word לו, sometimes signifies, Would to God, or Oh that, and imports wishing, as Isa. 64. 1. So some would read it here. I would you were miserable as I am, and I in prosperity as you are, you should then see, how I could play upon you, as you do on me. But this agrees not with Job’s scope; who was not so malicious as to wish them in that condition, and professes in the next verse, that he would comfort them if they were. 2. It signifies, Peradventure, or, it may be, as Gen. 50. 15. 3. It signifies, I pray you, as Gen. 23. 13. 4. It signifies, If, as Ezek. 14. 15. Judg. 13. 23. And so here.
{your soul were in my souls stead} For the various significations of the word, see on Chap. 14. 22. Here it signifies the person, If you were afflicted as I am, or in as much danger, as my life is, 1 King. 20. 39, 42. 2 King. 10. 24. Deut. 19. 21.
{I could heap up words against you} Heb. I could joyn against you in words. I could speak as much against you, as you have done against me. It is an easy thing to find plenty of words to grieve them that are miserable.
{and shake my head at you} Heb. and shake against you with my head. In despite and mockery, whereof that gesture is a sign. I could deride you in words, and despise you in gestures, as you do me, 2 King. 19. 21. Psal. 22. 7. & 44. 14. Lam. 2. 15. Jer. 18. 16. Others read it interrogatively, Would I speak as you do, &c.? No, I would comfort you, ver. 5. It is evident that Job would not have done so as they did: but only told them what he could do, to show them their error. He might upon as good grounds contemn and deride them, if they were in his case, as they do him now. Yet they would think it hard dealing, and so might he now. A good way to bring them to see their sin in another, which, blinded with self-love, they could not see in themselves.
V. 5. {But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.} Though I could mock at your sorrows, yet I would not do it. But if time and occasion were offered, I would perform the office of a comforter to you, much better than you do to me. I would labor to strengthen you with comfortable words, and with gentle speeches, to ease and assuage your grief.
{But I would strengthen you} In the former verse he told them what he could do: here he tells them what he would do. I would be so far from discouraging you with my words, that I would labor to comfort you, and raise up your drooping spirits. A thing which men in miseries have much need of, Isa. 35. 4, 5. Psal. 27. 14. Chap. 4. 4.
{with my mouth} See on Chap. 15. 5.
{and the moving of my lips} A periphrasis of speaking, for men cannot speak without the motion of the lips. For the word Lips, see on Chap. 15. 6.
{should asswage your grief} Heb. should forbid, or, restrain. A metaphor, as some think, from those that assuage men’s pains by incantation. So would he allay their griefs by kind words. Others understand it of holding in unkind and uncomfortable words; for the words, your grief, are not in the original. I would not give you so many snaps and girds, as you have given me.
V. 6. {Though I speak, my grief is not asswaged; and though I forbear, what am I eased?} Job now acknowledges, that all those things had befallen him, which Eliphaz had said, did use to befall ungodly men, and instances in divers particular afflictions, from this verse, to verse 17. yet denies himself to be an ungodly man, and proves his assertion by divers testimonies, from verse 17. to the end of the chapter. He begins this description of his troubles, with the continual vexation his pain brought upon him, which molested him both when he spoke, and when he held his peace. As if he had said, If I speak, my complaint does no good, and if I sit still, and hear your discourses, I receive no comfort, but more vexation. I know not which way to turn me for ease. For if I speak, my torment will not thereby at all be lessened; and if I hold my peace, how much shall my misery thereby be diminished? Psal. 32. 3, 4. Or, If I speak to maintain mine innocency, you say my afflictions prove the contrary. If I hold my tongue, you think by my silence, I acknowledge my guiltiness, as having nothing to say for myself.
{Though} Heb. If. But it may fitly be translated, though, as it is Chap. 9. 15.
{I speak} If I plead my cause, and defend my innocency. So the word is used, Chap. 13. 3. Psal. 5. 4. Or, If I complain of my pain.
{my grief} By reason of my sores, or of your sore words. Or, my pain. For the word signifies both grief of mind, and pain of body.
{is not asswaged} See on verse 5. It does not cease, nay, it is not at all lessened.
{and though I forbear} To speak, argue, or complain. Whether I give my sorrow a vent, or keep it in, all is one, I find no ease.
{what am I eased} Heb. what goeth from me? What part of my grief goes away by speaking, or silence? Not a dram, nay, not a scruple. My sorrow will not be a whit the less. For the word, see on Chap. 14. 20.
V. 7. {But now he hath made me weary: thou hast made desolate all my company} In setting out his misery here, he alludes to Eliphaz his words, Chap. 15. 34. as if he thought he struck at him there in particular, in those words, which he speaks of hypocrites in general. And it is as if he had said, Whatsoever my estate be, and whatsoever I am able to allege for myself, God has wearied me with miseries, and overwhelmed me with calamities: you, I say, O God, have wasted and destroyed, both myself, and all that I had. So that he now begins to set out his troubles, and amplifies them by figures and hyperboles, to move God, and his friends to pity him, and to show, that he, suffering such great miseries, complains not without cause. And laboring between two extremes, whether he should express, or suppress his sorrows, he inclines to the former, and now seeks some ease by complaining.
{But} I am so far from being eased by speech, or silence, that my pain increases.
{now} God has dealt more kindly with me formerly, but now he lays load on me.
{he} God: Spoken to in the next words, and named, as the chief cause of his troubles, in the continuance of Job’s complaint, ver. 11. So the antecedent is named after the relative, Psal. 87. 1, 2. And it argues a great indignation, as if all men knew the author of his troubles, though he did not name him. So passionate may God’s saints be sometimes in their grief. So God is understood. Or, the enemy, ver. 9. Or, it; that is, my grief, verse 6. Or, your harsh carriage, ver. 2. &c. But it is most likely he means it of God, and so sets out the author of his sorrows here, and the effects of it after.
{hath made me weary} With those manifold afflictions, pressing me so sore, ver. 6.
{thou} Now he turns his speech directly to God, and charges him with his miseries: before he spoke but obliquely of him to his friends: He hath made me weary. Now he says directly, Thou hast made desolate all my company. This shows, that he meant God in the former part of the verse, though he named him not. And it may be, he might look up, or point to heaven, when he said, He has wearied me, as Chap. 19. 26. where it is likely he pointed to his body, when he said. Worms destroy this. So Chap. 13. 28. 1 Cor. 15. 53, 54. Thus men in grief, sometimes complain to others of them, whom they conceive to wrong them, and sometimes tell them of it to their faces.
{hast made desolate} Laid waste. Deprived me of all my people. See on Chap. 15. 34.
{all my company} My family, children, attendants, as Chap. 15. 34. You have left me none of mine to comfort me in my misery. A great addition to trouble. His wife was left, but for a vexation. Satan, by his commission, might have taken her away, as well as his children, Chap. 1. 12. and doubtless he would have done so, had he not kept her alive to vex Job.
V. 8. {And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me, beareth witness to my face} He now sets out the effects of his pain and grief, the wrinkles and leanness, which appeared in his face, showing that it is not with him, as Eliphaz said it was with ungodly men, Chap. 15. 27. He had no fat, nor collops of fat on him. Job confesses that he neither could, nor would deny, that God’s hand was heavy upon him: for if he should, the wrinkles in his face, would sufficiently witness it, and the leanness which disfigured all his body, would manifestly show it.
{And thou hast filled me with wrinkles} You have so consumed my flesh with sores and pains, that nothing is left but my skin, and that is contracted into wrinkles: the usual fruit of great and long sickness. It is translated, cutting off, Chap. 22. 16. But that suits not well with this place, for Job was yet alive.
{which is a witness against me} That my griefs are not feigned or counterfeit, nor my troubles small, but very great, verse 6. Chap. 10. 17. for they have worn me away. Or, that you are very angry with me, and do punish me as an ungodly man. By laying these sad strokes upon me, you do confirm the evil opinion my friends have of me, who have urged these my heavy pressures, as a testimony of your indignation against me.
{and my leanness} The falling away of my flesh, by continuance of my sores and sorrows.
{rising up} Taking rise from my pains within. Or, like a witness coming from his seat, and standing up to give in evidence against me, Psal. 35. 11. For he continues still in his allusion to a judiciary way. Or, being in me. So arising, is taken for being, Matth. 11. 11. Or, standing in me, that is, abiding with me so long. For the use of the Hebrew word, see on Chap. 14. 12.
{in me} In my body. Or, against me: To wit, to bear witness against me, as follows in this verse. So ב is used, Num. 23. 23.
{beareth witness} Deposes, as a witness before a judge. For the original word, see on verse 1. and Chap. 15. 6.
{to my face} Openly against me. It goes not behind my back to tell me so, Chap. 1. 11. My lean body, being like an anatomy, does as a witness produced against a man, and brought face to face to convince him, testify that which my friends accuse me of, that you count me a wicked man, because you set me below the condition of ordinary men. Or, In my face. which being most conspicuous to all men, shows forth my leanness most of all. For the word, see on Chap. 14. 20. on the word countenance.
V. 9. {He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.} He sets out God, as one angry with him, by divers effects of wrath, after the manner of men. An angry man tears his enemy with his hands, gnashes at him with his teeth, looks angrily upon him, makes all his parts show all his displeasure. So much hurt had God done to him, as such a wrathful man would do to his enemy. He does all this out of the sense of the flesh, prevailing against the spirit, and out of the greatness of his grief. But when the spirit prevails, Job is in another temper. Then God shall be his salvation, Chap. 13. 16. and his witness against his scorning friends, verse 19, 20. of this chapter. But now Job cannot satisfy himself, in expressing the greatness of his grief, and of the plagues which God had laid upon him. So sensible are God’s children of his heavy displeasure, when he afflicts them in an extraordinary manner. It lies so sad upon their spirits, that no words will serve to vent their sorrow.
{He} Some understand it of Satan, who had a commission to afflict Job. But it may be, that was more than Job knew. Others, of Eliphaz, who tore him with bitter words, as having spoken oftener against him, than the rest, and most bitterly last of all, Chap. 15. Psal. 35. 15, 16. Others, of some principal adversary among those, mentioned, ver. 20. and styled the enemy here, as they conceive. Others, think Job speaks like a man distracted, or one wounded in the dark, who cries out against his enemy out of sense of pain, but knows not who it is. But sure it is meant of God, whom Job often complains of, for laying these afflictions on him. As ver. 7, 8. and elsewhere.
{teareth me} Me, is not in the original, and it may well be omitted. God is compared to a lion, that tears his prey to pieces, as soon as he lays hold on it, Hos. 5. 14. Psal. 50. 22. Lam. 3. 10, 11. Psal. 7. 3. Chap. 10. 16.
{in his wrath} See on Chap. 4. 9. & 9. 5, 13. & 14. 13. Others read it, His wrath teareth me: because there is no in, in the original.
{who hateth me} Heb. and he hateth me. His blows upon me are so heavy, that they may seem to come from inward hatred, Gen. 49. 23. & 50. 15. Chap. 33. 10. of this book.
{he gnasheth upon me with his teeth} Or, against me. In derision, or contempt, or as a sign that he will destroy me, Psal. 35. 16. Like a wild beast, ready to devour a poor lamb, and preparing the instruments of his destruction, sharpening his teeth, &c. And by gnashing his teeth, threatening destruction, Psal. 37. 12. The Hebrew word שן, 1. Signifies any tooth, Exod. 21. 24. 2. Ivory, or an elephant’s tooth, 1 King. 10. 18. 3. The crag of a rock, which is sharp like a tooth, Chap. 39. 28. Here it is used in the first sense.
{mine enemy} God, who carries himself as an enemy to me, and puts me to straits.
{sharpeneth his eyes upon me} Makes them to sparkle for anger, like a glittering sword, Psal. 7. 12. Before he do pierce me through with his sword, he does it with his eye, and terrifies me, as a sword new whetted, and drawn forth by an enemy.
V. 10. {They have gaped upon me with their mouth, they have smitten me upon the cheek reproachfully, they have gathered themselves together against me.} Job in the seven following verses, reckons up divers fruits of God’s wrath kindled against him. As first of all, that his friends are permitted to blast his reputation, by occasion of his troubles, in this verse. Hereupon he takes occasion to repeat his troubles past, verse 11, 12. and present, verse 13, 14, 15, 16. Job’s complaint against his friends here is very bitter. As if he had said, They have leaped upon me violently with open mouths, as if they would swallow me down at one morsel; and setting upon me, all at once, with mocks and revilings, have buffeted me, as it were, and thumped me about the face.
{They} Wicked men, who were God’s instruments to disgrace him. He speaks in the third person, They, but he might have said, Ye. For it is likely he meant his three friends, who had condemned him for a wicked man. He pays them in their own coin. They, under general terms, condemned him for an hypocrite, and he, under general terms, sets them out for scoffers. And he speaks in the plural number, They, not He: because he aimed not at Eliphaz alone, who spoke last, but at the other two also, who spoke before, and were bitter against him, as well as Eliphaz.
{have gaped upon me with their mouth} As a wild beast opens his mouth wide to swallow down his prey, so have they sought to destroy my good name by reproaches and slanders. The phrase sometimes imports a great desire of taking the life away, as Psal. 22. 12, 13. Sometimes, a strong endeavor to blast a man’s reputation, as Psal. 35. 20, 21. Lam. 2. 15, 16. So it is taken here. See ver. 20. This fault he often charges his friends withal, to wit, a desire to ruin his reputation: as Chap. 6. 27. & 12. 4. & 17. 2. & 19. 22. For the word, mouth, see on Chap. 15. 5.
{they have smitten me on the cheek reproachfully} Smiting on the cheek, was a token of the greatest disgrace, not so much in regard of the greatness of the blow, or wound, as of the dignity of that part of the body, which is smitten, to wit, the face, 2 Cor. 11. 20. Psal. 3. 7. Mic. 5. 1. Lam. 3. 30. 1 King. 22. 24. His meaning is, My friends have disgraced me as much with slanders, as if they had openly struck me upon the face, Jer. 18. 18.
{they have gathered themselves together against me} Not only severally mocked me, but come together with a purpose to do it, Psal. 35. 15. It is likely he aims at his three friends, who uphold one another in censuring him for a wicked man. Or, They have filled themselves upon me; That is, They have glutted themselves with my sorrows, Exod. 15. 7. Or, They have filled themselves with matter to plead against me. Or, They come by full troops upon me.
V. 11. {God hath delivered me to the ungodly, and turned me over into the hands of the wicked.} Here it is manifest, that he charges God, as the author of his troubles, and it appears hence, that he meant him, ver. 7, 8.
{God} See on Chap. 8. 3, 5.
{hath delivered me} Heb. hath shut me up. See on Chap. 11. 10. & 12. 14. Here is one word included in another. He has delivered me into the hands of wicked men, as jailers to shut me up in prison. See on Chap. 15. 8. So Psal. 68. 18. Thou hast received gifts for men, that is, to give to men, as it is expounded, Eph. 4. 8. So also Prov. 25. 22. Thou shalt heap coales of fire on his head. Heb. Thou shalt take coales of fire on his head; that is, You shall take them off from the hearth, and put them upon his head.
{to the ungodly} The singular for the plural. To ungodly men, as appears by the end of this verse, and in the verses following. He has given me into the hands of Chaldeans and Sabeans to spoil me, Chap. 1.
{and turned me over} Made me to fall into their hands.
{into the hands} Given me into their power to strip me of all I had. See on Chap. 1. 12. & 15. 23.
{of the wicked} See on Chap. 3. 17.
V. 12. {I was at ease, but he hath broken me asunder: he hath also taken me by the neck, and shaken me to pieces, and set me up for his mark.} As if that were not enough, that God had given him into the hands of wicked men to spoil him, or they had not malice or power enough to hurt him, he charges God in this verse for his greatest enemy. As if he thought, that men could not have done him so much hurt, if God had not joined with them. And it appears, Chap. 1. 16, 19. That the destruction of his sheep, servants, and children, was by fire and wind from heaven, which no man could send, and therefore Job here attributes them to God.
{I was at ease} He now exaggerates his present misery by his former felicity. I was quiet, or in a plentiful estate; for outward plenty brings ease of body, and content of mind, Psal. 30. 6. Jer. 49. 31. Zech. 7. 7. Psal. 122. 6, 7. Chap. 19. 6. My sorrow is so much the more, because I am cast out of a prosperous estate, into a miserable one.
{but he hath broken me asunder} Some learned men conceive the word to signify breaking of grapes or olives in the fat, to make wine or oil. The weight of calamity had pressed out the juice of all their prosperity, Mr. Broughton expresses the sense well, reading it thus; I was wealthy, but he hath undone me. And we call undoing men, breaking them, to wit, in their estates.
{he hath also taken me by the neck} Like a wrestler, who takes his enemy by the neck, and then flings him down, and wounds him. Heb. he hath laid hold on my neck. The word properly signifies the hinder part of the neck, opposite to the throat, which men lay hold on to pull their enemies down, Chap. 25. 26. Sometimes it is used figuratively, to set out an hard heart; as Isai. 48. 4. Sometimes, turning the neck to the enemy, sets out flight in war, Psal. 18. 40. which is translated turning the back, Exod. 23. 27. Here it is taken literally, as was said before.
{and shaken me to pieces} He sets out his great pain, by very great and high expressions; of breaking asunder, taking by the neck, shaking him to pieces, shooting at him, as at a mark. Heb. he hath scattered me. It signifies to break a thing into the least pieces, and then throw them all abroad: like an earthen pot broken, whereof one piece flies one way, another, another way, so that it cannot be pieced together again. This argues an irrecoverable loss of health and wealth. For so Job thought, his miseries were so great. See Psal. 2. 9. Jer. 23. 29. And set me up. Heb. And made me rise. For the word, see on Chap. 14. 22.
{for his mark} To shoot all the arrows of his judgments into me. Psal. 38. 2. Job 6. 4. God shot at him as at a mark, when he took away his children and goods, Chap. 1. Chap. 7. 20. Lam. 3. 12. Heb. for a mark to him. The Heb. word is taken from a word, that signifies to observe, because all men observe the mark carefully, that they may direct their arrows aright to it. It signifies sometimes a prison, where men are carefully observed, and kept, that they may not escape, as Jer. 38. 28. But that signification will not fit here.
V. 13. {His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground} He goes on in the similitude of shooting at a mark, or rather of war. God sets wicked men, or rather sores to afflict me who will not miss the mark, but hit home, and shoot the arrows of affliction and pain into me up to the head. He shows the effects of these sharp weapons, and by choice allegories makes it appear that he endures most grievous pains in his inward and most noble parts.
{His} God’s instruments appointed by him to afflict me.
{archers} The word comes from רבב which signifies both many and great. For in war there are many archers, and in the quiver many arrows to shoot. And Job’s sores as they were many and great, so they had made many and great wounds in him. So this word is used for archers, Jer. 50. 29. It appears that hereby are not meant his friends that mocked him, but his sores (that like sharp arrows had made deep wounds in him) by that which follows in this verse, and those that ensue.
{compass me round about} As soldiers go round about an enemy to shoot their arrows into him on every side, that no part of him might escape unwounded. And indeed Job had many arrows shot at him. He had many afflictions upon him. Heaven shot fire against him to destroy his cattle, the air, wind to destroy his children, his wife and friends reproaches to trouble him, and God sores into him, to put him to pain.
{he cleaveth my reins asunder} Every one of these archers does it, or God who set them to work. The pain strikes me to the heart. The arrows do not pierce my skin only or flesh, but my inward parts also. He follows me with most sharp and bitter pains. The word כליות for reins in the original comes from a word that signifies desiring, because the reins are the seat of the appetite or desiring faculty. Sometimes it is taken literally for that fleshly part of the body so called. As Lev. 3. 4. The two kidneys, or reins. Sometimes figuratively for the inward thoughts or desires. As Psal. 7. 9. Sometimes metaphorically for grains of corn, which resemble the fashion of the reins, or kidneys. As Deut. 32. 14. Here it is taken literally. As also, Lam. 3. 13.
{and doth not spare} He shows no manner of compassion towards me, but goes on with all manner of extremity against me, and inflicts grievous wounds on me. Or, He adds wounds to wounds, and does not cease, Chap. 27. 22. Lam. 2. 2, 21.
{He poureth out my gall upon the ground} He has wounded me mortally as it were, like one shot into the gall, the bag whereof being broken kills the party, Chap. 20. 25. So Job made account his sores would certainly kill him. It has his name in the original from bitterness, for nothing in the body is more bitter than it. For the word ground, or earth, see on Chap. 9. 24.
V. 14. {He breaketh me with breach upon breach, he runneth upon me like a giant} He expounds here, what he meant by not sparing: Inflicting many wounds without pity.
{He breaketh me with breach upon breach} Heb. upon the face of breach: with continual breaches one in the neck of another without any intermission, Psal. 19. 2. & 42. 7. Either he means his body broke out with fresh sores daily, or alludes to the messengers of his losses coming fast one after another, Chap. 1. 14. &c. From the time he began to afflict me till now he never left tormenting me, nor gave me any rest.
{he runneth upon me} As soon as any occasion is offered, he runs upon me presently, as one greedy to destroy me, Chap. 15. 26. Or, he runneth against me. To wit, with a weapon in his hand to run me through.
{like a giant} Or, like a strong man. He has rushed upon me with all his strength, and has showed the uttermost of his power against me, coming on me suddenly as a strong warrior on a weak enemy to destroy him. It comes from a word that signifies to prevail, for strong men or giants use to prevail in war.
V. 15. {I have sowed sackcloth upon my skin, and defiled my horn in the dust} Job now has relation to Eliphaz his words, Chap. 15. 25. showing that in all these troubles he had not swelled against God, as he had hinted there, but that forgetting his former dignity and prosperity he had abased himself, and put on apparel suitable to his sorrowful condition.
{I have sowed} Some interpret it thus, My affliction is so great, that I have not only put on sackcloth, but kept it on still, as if it were sewed or fastened to my skin, as expecting continued troubles. I had once soft apparel, but now harsh, answerable to my condition. Others thus; The sackcloth which I put on, when my great losses befell me, Chap. 1. now cleaves to my skin by reason of my sores, as if it were sewed to it.
{sackcloth} Some take it as an act of humiliation, for it was an usual thing even for those that were wealthy to put on sackcloth in token of sorrow, when God’s judgments were upon them, as 1 King. 21. 27. 2 King. 6. 30. Jon. 3. 5. Others think he did it out of extreme poverty, as if he had no better clothes left to wear, and therefore was forced to wear coarse sackcloth, such as men carry corn in, Gen. 42. 25. Josh. 9. 4. It was therefore very troublesome to a man full of sores, as Job now was, Isa. 3. 24. Am. 8. 10.
{upon my skin} He wore it next of all to his skin, and therefore it was the more troublesome.
{and defiled} Or, wallowed. The word signifies an action with contempt.
{my horn} My strength, power, and honor, and whatsoever is excellent for me. For the horn is most eminent in many strong beasts, and with it they defend themselves, and assault their enemies. The word קרן signifies, 1. The horn of a beast. Dan. 8. 3. 2. A horn to sound withal, Josh. 6. 5. 3. A vessel of horns to carry oil in to anoint kings, 1 Sam. 16. 1. 4. An hill, which stands higher than the rest of the ground, as a horn is highest in a beast, Isa. 5. 1. 5. Strength, for the strength of many beasts is in their horns, Psal. 75. 10. 6. Kingly power and authority, whereby the king is higher than others, 1 Sam. 2. 10. 7. The honor or outward ornament of a man representing it, Psal. 75. 4. 8. The corners of the altars made like horns, Exod. 29. 12. 9. Brightness or shining like horns, Hab. 3. 4. Here it is taken in the seventh sense for the loss of his dignity, or polluting his fine apparel, as Chap. 2. 8.
{in the dust} Psal. 7. 5. For the word see on Chap. 14. 8. on the word Ground.
V. 16. {My face is foul with weeping, and on mine eye-lids is the shadow of death} Neither did I thus abase myself for a vain show, as hypocrites do (howsoever you O Eliphaz do most unworthily account me such an one) seeing this my face is with tears continually trickling down my cheeks beslubbered as it were with dirt: and my eyelids falling down, and waxing dim do represent the very image of death being near at hand.
{My face} See on Chap. 14. 20. upon the word Countenance.
{is foul} Like a troubled water full of dirt, Isa. 57. 20. Lam. 2. 11.
{with weeping} Incredible and implacable griefs cause me to pour out abundance of tears, whereof not mine eyes only, but my whole face is a witness, which is all over fouled with them.
{and on mine eye-lids} See on Job 3. 9.
{is the shadow of death} See on Chap. 3. 5.
V. 17. {Not for any injustice in mine hands: also my prayer is pure} He had before sought to move them to pity him for the abundance of his sorrows; but now he adds another argument of pity, taken from his innocency. Or, He had before acknowledged, that he felt those miseries, which they said, did use to fall on ungodly men: and now he labors to prove that he was no hypocrite, although God dealt thus sharply with him. As if in other words he had said, I have not deserved to be thus made more miserable than all other men, who have carried myself uprightly towards God and man. Neither is there any cause, why you should inveigh against my former life. For these things are not befallen me for any injury I have done to any man; and as touching religion, I call upon God with a good conscience.
{not for} Heb. for not. A transposition of the words. So Isa. 53. 9. in the original, where it should be translated, not for any violence he had done. Mr. Broughton reads it here, For no misdoing of my hands. Hereby Job intimates, that he was not able to comprehend the cause of this his grievous punishment, for he was not guilty of injustice towards men, nor of hypocrisy before God, Chap. 31. 13, 21, 38.
{any injustice} Violent dealing, or other injuries done to men.
{in mine hands} In mine actions. My hands have not handled any man violently, nor given him cause to complain of me. Injustice is attributed to the hands, because men smite others with the hand, and with their hands take away their goods.
{also my prayer is pure} I have worshipped God aright. Thus he takes away what Eliphaz had charged him with, that he restrains prayers before God. Chap. 15. 4. Mr. Broughton reads it, But my wish is clean, saying. Meaning his desire expressed in the next verse.
V. 18. {Oh earth cover not thou my blood, and let my cry have no place.} Because this was the great controversy between him and his friends, about his integrity, he calls the creatures in this verse, and God himself in the next to bear witness of it with him. He wishes heavy things may light upon him, if he be guilty of those things, whereof his friends accuse him.
{O earth} Seeing my friends will not hear, but condemn me unjustly, I wish the earth could hear. A vehement speech of one, that in his distress finds no help from men, yet wishes it, where it cannot be had, and speaks to the earth, as if it were alive, and could testify for him. Such exclamations to senseless things show, that men fail in their duty, and therefore nature’s frame being as it were out of order in men, all creatures are after a sort wronged in it, and had need to look about them. See the like, Deut. 32. 1. in the beginning of Moses’ song; and Isa. 1. 2. in the beginning of his prophecy. For the word Earth, see on Chap. 9. 24.
{cover not thou my blood} Turning his speech unto the earth, he desires that if he be guilty of shedding any man’s blood, or any injury to men, it would reveal it, and cry out against him, so that his prayers may never be heard. The word דם, blood is used, 1. For the blood of living creatures, Levit. 19. 26. 2. For things like blood in color, Joel 2. 31. 3. For murder, or bloodshedding, because the life is in the blood, and departs when the blood is shed, Isa. 26. 21. Deut. 17. 8. Psal. 5. 6. And so it is taken, not for Job’s own blood, but the blood of other men supposed by his friends to be shed by him. Which if it were true, he wishes it might be made known all the world over, that he might be punished according to his deserts. A manner of speaking taken from murderers who use to cover all the tracks of blood shed by them, lest they should be discovered, Gen. 4. 10, 11. Isa. 26. 21. Ezek. 24. 7.
{and let my cry have no place} Let God deny to hear me when I call earnestly upon him for help in my great necessities, Chap. 27. 9. Psal. 66. 18. If I cry for mercy, let not God hear me, but punish me as a just judge, Isa. 1. 15.
V. 19. {Also now behold my witness is in heaven, and my record is on high.} He now calls God himself to witness, and shows, that having so great testimony in his own conscience of God’s knowledge of his integrity, he need not much regard the testimony of men. As if he had said, I do not affirm myself to be innocent of these great crimes you lay to my charge upon my own word, for that were your Ay, and my No: neither do I look that the earth should speak for me, which I know it cannot, but God himself will bear witness of the truth hereof. See the like, Joh. 5. 31, 32.
{Also} See on verse 4. of this chapter. Besides men among whom I live, God also knows my integrity.
{now} Even at this present time, when you condemn me, God can clear me.
{behold} See on Chap. 1. 12.
{my witness} God, who knows all my thoughts and secret actions, and can clear me of all those evils, you falsely impute unto me.
{in heaven} See on Chap. 9. 8. & 11. 8. God is everywhere present, but most gloriously manifests his presence in the highest heavens. There is his court and throne, Isai. 66. 1. and thither are we taught to direct our prayers to him, Matth. 5. 9.
{and my record} The same in sense with the former word, witness; only the one is an Hebrew word, and the other a Syrian. The one used by Jacob, the other by Laban, Gen. 31. 47. It is doubled for more assurance. See on Chap. 14. 10, 11.
{is on high} Heb. is in the heights, or high places. The same in sense with heaven mentioned before, which is higher than any other place. See Chap. 25. 2. & 31. 2. Psal. 148. 1. Matth. 21. 9. Luk. 2. 14. yet it is worth noting, that the Hebrews have another word, when they speak of high places used to sacrifice in, contrary to God’s word. במות. 1 King. 12. 31. And this word מרומים is used, when God or heaven is mentioned, as if God in very words would distinguish between true worship and false.
V. 20. {My friends scorn me, but mine eye poureth out tears unto God.}
It appears by Job’s confident appeal unto God, that he was well assured of his integrity; else he dared not have done it.
{My friends} Seeing you, who as friends should comfort me, condemn me, I appeal to God who can clear me. The original word comes from a word, that signifies to feed, because friends often invite one another, and feed together, Psal. 41. 9. He meant doubtless these three friends that came to comfort him, and now use all their wit and eloquence to discourage him.
{scorn me} Heb. are my scorners. My sorrow is the more because they are not strangers, which deride me, but friends; having therefore no hope on earth, I put up my prayers to God to clear me. See the like complaint of David, Psalm 109. 4. & 55. 12. The word לוץ sometimes signifies ambassadors, as 2 Chr. 32. 31. Sometimes interpreters, as Job 33. 23. But here it signifies scorners. As also Psal. 119. 51. Prov. 3. 34. & 19. 28.
{but} Or, therefore. So it is translated, Job 35. 16.
{mine eye} I weep in my prayers. And the eye is mentioned, because that is the instrument of weeping. See on Chap. 15. 15. on the word Sight.
{poureth out tears} Distills them, or puts them forth abundantly. A metaphor from dropping rain, Psal. 119. 28. Prov. 19. 13. I weep plentifully, as men use to do in prayer to God in their extremity. Mine eye does by tears cry out as it were to God, because of the great injuries offered unto me by my friends. Or, Mine eye pours out tears, and I with much sorrow pray to God. For one word included in another, see on Chap. 15. 8. & 16. 11.
{unto God} That he may right me against your false accusations. I pray to him with a heavy heart to that purpose. Raindrops fall downward to the earth, but prayer drops go upward to heaven to the throne of God. By God here he means Jesus Christ, whom he desires in the next verse to put up his prayers unto God the Father. For the word, see on Chap. 4. 9. & 11. 5.
V. 21. {Oh that one might plead for a man with God as a man pleadeth for his neighbour.} The words thus read carry the face of a discontented wish of Job desiring to plead with God. But word for word they run thus. And he will plead for a man with God, and the son of man for his friend. This is, Christ, who is God and man will plead my cause with his father: he can prevail, because he is God equal to the Father, he will undertake it, because he will be man like to me. This interpretation agrees best with the coherence, and the words following. And accordingly we shall interpret the place.
{and he} Christ Jesus the mediator between God and man. See in the end of the former verse.
{will plead} I know he will plead for me, although you plead earnestly against me. For the word Pleading, see on Chap. 15. 3.
{for a man} See on Chap. 3. 3. & 4. 17. & 10. 5. & 15. 10.
{with God} With God his Father. One person which is God the Son, with another person which is God the Father, the same God, though a different person in the Trinity. For as אלהים (though plural) is used personally, Psal. 45. verse 6. for God the Son, and verse 7. for God the Father, so אלוה the singular may be used here for God the Son, v. 20. and for God the Father, verse 21. For the word see on Chap. 4. 9. & 11. 5.
{and the Son of man} Christ who will be in due time incarnate, and become man to save men. This is Christ’s title very frequent in the New Testament, Mat. 8. 20. & 10. 23. & 11. 19. & 12. 8. And it seems that Job knew this mystery of the incarnation of Christ, Chap. 19. 25, 26, 27. where he speaks of him both as God, and as a visible redeemer. For the word Son, see on Chap. 14. 21. For Man, see on Chap. 14. 1.
{for his friend} For everyone that believes in him. These he calls his friends. Joh. 15. 13, 14, 15. For the word Friend, see on verse 20.
V. 22. {When a few years are come, then I shall go the way, whence I shall not return} He being not guilty of a wicked life, shows, that he appeals to God not feignedly, but confidently, and with a sincere heart, speaking as one that were ready to die, even from his heart, or really as he thinks. Or, Seeing he had but a while to live, he desires he might be cleared before he die, that he might not remain in perpetual infamy, and his memory be odious to posterity. This would be a great comfort to him, if God would please to restore him to ease and credit before his death, which could not be long expected, if God relieved him not.
{when} Or, For. So it is used chap. 7. 13. I wish that God to whom I appeal would clear me quickly. Else it will be too late, when I shall be dead.
{a few years} Heb. years of number. Numbered out and determined for me to live here on earth. Or rather a small number of years, as it is translated, which may quickly be numbered. For it is very likely that Job thought his troubles would soon make an end of him. So this phrase is used, Gen. 34. 30. Numb. 9. 20. Deut. 4. 27. And on the contrary, very much corn laid up by those, Gen. 41. 49. is said to be without number. See also on Job 15. 20.
{are come} Come to an end well-nigh, I must needs die shortly.
{then I shall} Or, when I shall. So it is translated, 1 Sam. 13. 1.
{go} See on Chap. 14. 20. on the word Passeth.
{the way} The course. A metaphor from travelers.
{whence I shall not return} I shall die, and not come back into this world any more. A periphrasis of death, the way of all the earth, Josh. 23. 14. & 1 King. 2. 2. See chap. 5. 9, 10. For the word שוב see on chap. 14. 13. on the word Past.
CHAPTER 17
Verse 1. {My breath is corrupt, my days are extinct, the graves are ready for me.} He goes on where he left at the end of the former chapter, and proceeds to show, that he draws every day nearer to his end. As if he had said, seeing my breath is passing out of my body, and I have now as it were finished the course of my life, nothing remains, but that I be laid in the grave.
{My breath} See on Chapter 15. 2. upon the word East wind.
{is corrupt} It smells strong and noisomely arguing much corruption within me, chap. 19. 17. Or, Is drawn painfully. I breathe, but with much difficulty.
{My days} The time of my life: see on Chap. 15. 32. and on chap. 14. 14.
{are extinct} They will soon be extinguished. They are like a candle burning in the socket, and ready to go out. I am ready to die. See the like similitude, Prov. 13. 9. This natural moisture as he thought, was well-nigh consumed, and then death follows.
{The graves are ready} I have nothing left but to think of my grave and burial. The nearness of his death is hereby intimated, as it was in other words, chap. 16. 12. See the like, Psalm 88. 3, 4. I can endure these pains no longer: I must needs die shortly. And he says graves in the plural number, because every place did as it were proffer a grave to him, and threaten him with death in regard of his many pains. Or by the graves he means, some one grave or other would swallow him up ere long. As Jephthah was buried in the cities of Gilead. That is, in some one of them. Judg. 12. 7. The Messiah must ride on a colt of the asses, that is, of some one ass. Zech. 9. 9. There is another word used in Scripture for the grave. See the difference, chap. 7. 9.
V. 2. {Are there not mockers with me? and doth not mine eye continue in their provocation?} He now lays down another cause of the shortening of his days besides his sores and pains, which he had mentioned before, to wit, the scoffs and taunts of his friends, who came to comfort him, and yet derided him continually.
{Are there not} Sure there are mockers with me. A negative question ordinarily includes an affirmative answer. And it is more emphatical than a bare affirmation. As if he had said, I challenge any man to deny, that there are mockers with me; so 2 Sam. 11. 3. Is not this Bathsheba? Sure it is. This mocking of Job by his friends was a great addition to his sorrows, as appears by his complaint, chap. 16. 20. Heb. If there be not mockers with me. Understand; then let God punish me for speaking falsely, see on chap. 1. 11. Yet it may be translated interrogatively, as it is here: Are there not mockers with me? so it is used, chap. 4. 17. & 36. 29.
{mockers} Who mock at my innocency and scoff at me, as at a wicked man, chap. 16. 20. & 21. 3. He means his three friends who disputed with him, as appears by the places cited. And that they did not so much mock at his sores; as at his words, which they thought to be absurd and unreasonable, and therefore he first tells them of their scoffing, and then answers their arguments.
{with me} He does not mean that they were in his company, and did mock at others, which yet is a grief to a good man to hear others derided: but that they mocked at him: so Psal. 55. 18. There were many with me, that is, many did fight against me, as appears by coherence. And Psal. 85. 4. Cause thine anger towards us to cease. Heb. with us, that is, against us.
{and doth not mine eye} See on chap. 15. 15. upon the word Sight. I am compelled to be a looker on, when I am mocked. It is not done behind my back, but before my face, which is the greater grief.
{continue} Heb. Lodge, or Tarry all night. Men go abroad in the day, but lodge at home in the night. Either it may be understood, that they mocked both day and night and gave him no rest at all, or else that their words were so bitter against him in the day, that he could not sleep all night, but wept continually upon the thoughts thereof, chap. 16. 20. Psal. 6. 6. And so they were as it were in his sight, when he was in bed.
{in their provocation} Not actively in provoking them, but passively in being provoked by their continued taunts. Provocation here signifies bitter speeches, and provoking words. Psal. 106. 7. They did so irritate him with their words, that he lay awake all night, and could not sleep for thinking what to answer to them.
V. 3. {Lay down now, put me in a surety with thee. Who is he that will strike hands with me?} An apostrophe to God, as chap. 16. 7. not a speech to Eliphaz. The words are ordinarily interpreted by way of a challenge to God, as if Job had required a surety to undertake for God, that he should have satisfaction from him, if he were cast in judgment. But they may be read thus, Appoint I pray thee my surety with thee; who is he then, that will strike upon my hand? That is, appoint Christ, who is with you in heaven, and has undertaken to be my surety, appoint him I say, to plead my cause and to stand up for me, and then no man will dare to contend with me. And so it is suitable to the notes on chap. 16. 21. and to Rom. 8. 33.
{Lay down} Or, Appoint; as Exod. 1. 11. They did set over them taskmasters. That is, they appointed taskmasters to be over them, so it is used also, Exod. 21. 13. Appoint Christ to plead for me.
{Now} Or, I pray thee. See on chap. 13. 18.
{Put me in a surety} Or, My surety. So the same word is translated a surety, Prov. 17. 18. And not putting in a surety. And then it depends upon the former words thus, Appoint I pray thee my surety with thee. Christ is called a surety, Heb. 7. 22. where the same word that is here, is used in the Syrian Testament.
{with thee} Who is with you in heaven ready to plead for me: see on chap. 16. 21.
{who is he} I shall need fear no enemy, if Christ take my cause in hand.
{that will strike hands with me} Or, that will strike upon my hand. It is ordinarily understood of striking hands as a surety for God, that would pass his word, that Job should have a fair trial with him, and satisfaction if it should appear he was wronged. So is it used to express suretyship, Prov. 6. 1. & 17. 18. & 22. 26. But as men did strike hands then in suretyship for money, so it may be they did so in suretyship for trials, and appearance in judgment. And then the meaning is, Who dare contend with me in judgment, if Christ stand up for me?
V. 4. {For thou hast hid their heart from understanding; therefore shalt thou not exalt them.} The cause why I do so confidently appeal to you in Jesus Christ is, that I know I thereby shall prevail against the accusation of these my friends, whereby they have accused me as an hypocrite before you, and that you will punish these my friends for accusing me falsely, out of gross ignorance. These things are spoken by way of preoccupation to prevent a suspicion of too much boldness in Job.
{For thou hast hid their heart from understanding} You have cast such a cloud before the heart of these my friends, who mock me thus, and pronounce me a wicked man because of my troubles, that they cannot rightly understand things. For if they were not blockish, and wanted common understanding, they would clear me themselves. They would see, that good men are subject to heavy afflictions, as well as bad. Eccles. 9. 1. Here is an inversion of the words, and the meaning is, You have hidden understanding from their heart. See Judg. 1. 8. They set the city on fire. Heb. They cast the city into the fire; that is, they cast fire into the city. So Psal. 74. 7. They have cast fire into thy Sanctuary. In the original it is, They have cast thy Sanctuary into the fire, and so it might have been translated here, Thou hast hid understanding from their heart. And then the words had been more clear. For the word Heart, see on chap. 15. 12. Therefore shalt thou not exalt them. That is, you shall cast them down. Meiosis. See on chap. 12. 2. Either you shall cast them down from that high or full estate they are in now, or you being a righteous judge shall pass sentence for me against them, and so cast them down in this cause. Psal. 1. 5. This suits well with what follows verse 5. and with the event, chap. 42. 7.
V. 5. {He that speaketh flattery to his friends, even the eyes of his children shall fail.} You have all this while flattered God to condemn me, as if you could with fine words make the world believe, that you stood up for God, as though his justice could not be upheld in afflicting me so grievously unless I were an hypocrite. But God will punish you and your posterity for this your gross dealing. See the like charge upon them, chap. 13. 7. And this interpretation agrees well with the former verse. God will surely pull you down because you deal so corruptly in this business. It suits also well with the words following. It is true, such troubles are upon me, as you speak of; but not to prove me an hypocrite, as you say, but for other good ends and purposes. Others take it thus, you tell me of restoration to prosperity again upon repentance, chap. 5. 17. & 8. 5. & 11. 13. But you do but flatter me. My miseries show, that I am past recovery. Others thus, If I should flatter you I should bring a curse upon my posterity. I must therefore tell you plainly of your bad dealing with me, chap. 32. 21, 22. the first is the best, as being most suitable to the context.
{he that speaketh} Heb. Of him that speaketh. Or, as for him that speaketh.
{flattery} The word חלק in the original signifies 1. a part of anything divided for portions to divers persons. Psal. 142. 5. 2. It signifies smoothness of anything, because many things to be divided are first made smooth; Gen. 27. 16. 3. it signifies flattering, when men’s words are smooth; Prov. 7. 21. Psal. 55. 21. 4. because smooth things are slippery, and men may quickly slide if they tread on them, it signifies slippery places; Psal. 73. 18. Here it is taken in the third sense for smooth words and flattering speeches. For flattery see Prov. 2. 16. & 5. 3. & 7. 5. & 29. 5. Psal. 5. 9. Isa. 30. 10.
{to his friends} See on chap. 16. 20.
{Even the eyes} See on chap. 15. 15. on the word Sight.
{of his children} See on Chapter 14. 21. upon the word Sons.
{shall fail} God does so hate flattery, that he will not only punish him for it, but his children also. Or, if the punishment of his flattery light not upon him, while he lives, it will be sure to light on his children, when he is dead and gone. See the like, 1 King. 11. 12. & 21. 29.
V. 6. {He hath made me also a by-word of the people, and aforetime I was as a tabret} His friends might object and say, We neither flatter God, nor wrong you, If you be not wicked, why does God then punish you so grievously? Job answers, first by confessing that which all men saw, and he could not deny, namely, that God had indeed laid heavy afflictions upon him, verse 6, 7. And then shows that it was for other ends than they dreamed of, and that godly men would make better use of his afflictions than they did. In this verse he amplifies his miseries, showing that they were so great, that not only these friends; but also all the people mocked him, even the basest of them, as he speaks, chap. 30. 1.
{He hath made me also} Heb. He hath set me, or placed me. As the word is used, Gen. 30. 38. He does look higher than the people, that scoffed at him, acknowledging that this contempt befell him by the will and counsel of God. As David did in a like case, 2 Sam. 16. 10. And so Job did before in this chapter, verse 4.
{a by-word} Or; a proverb. To speak proverbs against a man, or to make him a byword argues him to be in the depth of misery, Numb. 21. 27, 28. Deut. 28. 37. Psal. 44. 13, 14. Job was a man scoffed at by all men; and generally accounted most miserable. So we speaking of a man very poor say, He is as poor as Job, or Lazarus. For the word, see on chap. 27. 1. upon the word Parable.
{of the people} Not of some few men alone, but of the multitude. It comes from a word in the original, that signifies, To cover. For a multitude of men met together do cover the face of the earth.
{and aforetime} Or, to mens faces. That is, I was openly mocked and derided.
{I was} Or, I am. If the former word be translated, openly, then it will run best thus, I am openly a Taber. So Mr. Broughton reads it, and the words will bear it, for it is the future tense in the original, which for want of a present tense in Hebrew is put more often for the present time, than for the time past. And it better suits with Job’s condition who sets out his present miseries, and amplifies them by the scoffs of the multitude.
{as a Tabret} They not only spoke proverbs in derision of me, but also made songs of my miseries to sing abroad, and play withal upon the tabret, as men use to do in the calamities of famous men. And other men, that hear it, are pleased and laugh at my misery, as at a musical instrument, and songs to make them merry. It is a great grief to men in affliction, to see others laugh, leap, sing, dance, make music of their sorrows, Lam. 2. 15. Psal. 69. 11, 12. The Hebrew word Tophet commonly is the name of the place; where they made their children pass through the fire to Molech, and because they played on tabrets, and such loud instruments then, that they might not hear the noise of their children, it was so called: see 2 King. 23. 10. Jer. 7. 31. But it cannot be so taken here. The whole verse may be read thus, He hath made me also a by-word of the people, whereas aforetime, I was as a tabret. That is, I am now a scorn to them, who delighted in me in my prosperity. So he amplifies his misery by calling to mind his former comfortable condition. This he does largely, chap. 29. showing his former prosperity: and chap. 30. his present calamity.
V. 7. {Mine eye also is dim by reason of sorrow: and all my members are as a shadow} He now sets out his troubles, and sorrows hyperbolically, as if they had made him a blind anatomy, and rather the shadow of a man, than a true man. Man in his prosperity is but as a shadow, Psal. 39. 5, 6. 1 Chron. 29. 15. much more in his misery.
{mine eye also} See on Chapter 15. 15. upon the word, Sight.
{is dim} The word כהה primarily signifies contracted or shrunk up. And it is applied sometimes to the eye, the nerves whereof being shrunk up by sickness or old age, the sight decays, as chap. 16. 16. Psal. 6. 7. Sometimes to wounds, which when they begin to heal, overspread not as before, in the skin, but are contracted, and grow less and less, as Lev. 13. 6. Sometime to the mind, the spirits being contracted or lessened by grief of heart, As Ezek. 21. 7.
{by reason of sorrow} See on chap. 6. 2.
{and all my members} The word primarily signifies formations or things formed. It does not send us back to our creation, but to our formation in the womb to know our nature, as Psal. 139. 16.
{are as a shadow} All my bodily members are so extenuated, and consumed, that they seem to make up rather a picture or shadow of a man, than a true body: for my flesh and strength is gone, and no member is able to do his office.
V. 8. {Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite} In this verse, and that which follows, Job comforts himself in hope that godly men will make a better use of his adversity, than his friends had done. And that although at first they might be astonished to see a man so upright to suffer such heavy pressures, yet they would not condemn him nor neglect their own duties to God, but hate hypocrisy and grow in piety.
{upright men} See on chap. 1. 1.
{shall be astonied} Others read it, that the upright may wonder: Others, let the upright wonder. The first way sets out the events of Job’s troubles. The second God’s intention in afflicting him. The third, the duty of good men beholding his afflictions. The first interpretation is the best. The word שמם signifies 1. when it is spoken of a thing, to be desolate, as chap. 16. 7. Lam. 5. 18. 2. because such desolations of houses or countries make men wonder, it signifies to be astonished, whereby the mind is as it were laid waste and desolate also, as not being able to give an account of the causes of such desolations, as Isa. 52. 14. So here, they shall wonder at God’s sharp dealing with me, but yet not condemn me as you do, for an hypocrite. And no wonder if they did admire at it, that could not look into God’s secret intentions in it. Neither is it any wonder that I, who feel all this, complain, when every just man wonders at God’s proceedings with me.
{at this} That I being a godly man should be so much afflicted by God, and derided by men. Psal. 73. 13. Hab. 1. 2.
{and the innocent} He that is like clear water free not from all sin, but from hypocrisy and wickedness of life. So the word is used chap. 4. 7. & 9. 23.
{shall stir up himself} Or, raise up himself, as chap. 14. 12. He was asleep at first, but having better considered of the matter he will clear me, and join with me against mine enemies.
{against the hypocrite} See on chap. 8. 13. & 15. 34. Though the just man may wonder, when such sorrows befall him, yet having me for an example he will not join with the hypocrite, who prospers, but will keep the further off from his way, verse 9. Or, he will be very zealous to maintain his innocency against the hypocrite, who falsely accuses him. Or, Because of the hypocrite. Godly men not only are offended at their own miseries, but also at the prosperity of the wicked. But the former sense is best. Others take it, as if Job had said, I know that not only bad men, but also good men will wonder at me, and be offended at me for my miseries, as if I were an hypocrite. But this agrees neither with the words foregoing, nor following.
V. 9. {The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger} Although a good man may be offended at my misery, and the hypocrite’s prosperity, yet not so as to cast off all piety, as if he measured God’s love by prosperity, and his hatred by adversity; contrary to Eccl. 9. 1, 2. but rather he will so much the more constantly go forward in virtue and godliness.
{the righteous also} He that truly fears God. The same with the innocent opposed to the hypocrite, verse 8.
{shall hold on his way} That is, go on in it to the end. Or, Hold it fast, and not go a step out of it. Or, Lay fast hold on it. So as he will not let it go. He will not give over the way of righteousness for all his miseries, and derision, nor follow ill ways for all the hypocrite’s prosperity. He shall be confirmed in piety notwithstanding this scandal: the word דרך or way signifies a distinct course from others, as the way from one town differs from the way to another. So in the literal sense, Deut. 3. 1. and in the figurative it is put for a distinct course of life, be it good or bad. Psal. 1. 6. Here it is taken for a course of piety.
{and he that hath clean hands} For the word Clean, see on chapter 11. 4. & 14. 4. For the word Hand, see on chap. 15. 23. The meaning is, he whose life is free from wicked ways, and sinful courses. Psal. 24. 4. Gen. 20. 5. for hands are put for actions in Scripture language.
{shall be stronger and stronger} Heb. shall adde strength. Isa. 40. 29, 31. Psal. 84. 7. He will be the more godly for his miseries, and other men’s deriding of him. Job shows hereby, that he had not cast off religion, and the fear of God, as Eliphaz had falsely accused him, Chap. 15. 4.
V. 10. {But as for you all, do you return, and come now: for I cannot find one wise man among you} Some knit these words to the words foregoing, and make the coherence thus, seeing I have proved that good men are subject to great troubles as well as bad, yield you to truth, and change your mind, and have a better opinion of me. Others join it to the words following, and make it to be a confutation of that hope of recovering his former estate, to which his friends persuaded him, and because he would not yield, construed him obliquely for a wicked man, chap. 15. 21. to which he answers, you are all mad men, that cannot see that nothing remains for a miserable man in my condition to hope for, but a grave. And this argument he prosecutes even to the end of the chapter. 1. he paints out with most elegant figures, his great and deplorable misery, verse 11, 12. and 2. shows that all hope of life was cut off from him, so that nothing was left him to think on but death.
{but as for you all} Heb. But surely all they. One person for another, which is frequent in Scripture, especially where men speak with troubled spirits, and so are apt to mistake persons, or doubt whether they should speak of or to them, that are before them. The like phrase is 1 King. 22. 28. Every one of you. Heb. Of them, so Mich. 1. 2.
{do you return} Chap. 6. 29. For the various significations of the Hebrew word, see on chap. 14. 13. Upon the word, Be past. Return from your false opinions, whereby you condemn me for an hypocrite, because of my sufferings: and give me vain hopes of restitution in this world. Others take it for a challenge, as if Job seeing them bustling as if they would confute him, should bid them do it, if they can. But this agrees not with what follows. For Job goes not on to satisfy them, much less tarries to see what they would say, but complains of his own misery.
{come now} Come hearken to me, and learn of me. This interpretation suits well with the words following.
{for} Heb. and. But it is often used to infer a reason of what went before, and is translated, For, as chap. 11. 4. So here you had need come to me to learn, for you all want wisdom.
{I cannot find} Or, I shall not finde. The future is translated, can, chap. 8. 11. the word מצא signifies, 1. finding without seeking, or finding by accident, as we call it, as Isa. 65. 1. So did Saul find Christ, Act. 9. 1. 2. finding by seeking or inquiry. Isa. 55. 6. Here it is used in the second sense. Job had observed all their speeches, but could not find any true wisdom in them.
{one wise man among you} You think yourselves wise and me foolish, but the wisest of you all may learn of me, 1 Cor. 5. 6.
V. 11. {My days are past, my purposes are broken off, even the thoughts of my heart} No marvel, if Job return unto his complaints, for his misery was so great, it would not permit him to dispute the matter any longer; yet he sets out his misery here but briefly in two verses, having set it out more largely before in the sixteenth chapter.
{My days} The time of my prosperity, or the days of my life. For the word, see on chap. 14. 14.
{are past} See on chap. 15. 19. It is in vain for me to hope for prosperity, those days are done with me, and the days of my life also well-nigh at an end, chap. 7. 6. & 9. 25.
{my purposes} My intentions of continuing in, or increasing my prosperity: or of using means of living longer. The word for the most part is used for the purposes of evil, but it is not likely, that Job would so charge himself, where he goes about to clear himself against his friends.
{are broken off} Or plucked up, as trees by the roots, they are clean destroyed, have no hope to effect them.
{even the thoughts} Heb. the possessions. Those thoughts wherewith my heart was possessed of the restoration of my prosperity in regard of my integrity, are now clean cut off. I see death approaching, which will put a period to them all, Psal. 146. 4. His sorrows were so great, that although he did endeavor to keep some hopes of life and prosperity in him, (as men naturally are willing to do even at the point of death) yet he could not nourish any such imagination within him.
{of my heart} See on chap. 15. 12.
V. 12. {They change the night into day: the light is short because of darkness} He shows the reason why he had no hope left of future prosperity, because he was worn with sorrow and pain, which gave him little or no rest day or night.
{They} My thoughts which perpetually trouble me, or my pains, which lie upon me without intermission, chap. 7. 3, 4, 13. or my friends which do so provoke me with bitter words, that I cannot sleep, verse 2. And then he speaks not to them, but rather complains to God of them speaking in the third person, they change &c.
{change} Heb. put. They keep me awake in the night, so that I cannot sleep, and so make it as day unto me.
{the night} It is given for man to rest, but to me it is as a day of labor.
{into day} See on chap. 14. 14.
{The light} The Hebrew word אור signifies, 1. the visible light, we behold with our eyes, and whereby we see all things else, Gen. 1. 3. 2. the sun, the most lightsome body in the world, and the eye of it, Job 31. 26. 3. the morning when the light first appears, Neh. 8. 3. 4. deliverance out of adversity, or prosperity or joy, Psal. 97. 11. 5. favor or grace, Prov. 16. 15. Here it may be taken in the second sense for the sun, which gives light in the day.
{is short} Heb. neer. If I have any ease or comfort in the day, it is long ere it comes, and the sun soon goes down upon it, see chap. 20. 5. there the word is so used.
{because of darkness} See on chap. 15. 22, 23. The night returning brings my pain again, and with the light of the day takes away all that little comfort the evening afforded me.
V. 13. {If I wait, the grave is mine house: I have made my bed in the darkness} In this verse and the next he shows, that if he would force himself to hope for life and restitution, he could not do it. And does as it were solemnly take his leave of his house and costly furniture, which he had enjoyed, as one ready now to dwell in the dust.
{if} If there be any hope left in me, it is at the most but of quietness after death in the grave. Or, though, so the word is used, chap. 9. 15. & 16. 6. If I should have any hope of longer life, or renewed prosperity, I should be deceived. Both I and my hopes must be suddenly lodged in the grave.
{I wait} Expect comfort promised by my friends upon my repentance, chap. 8. 6. & 11. 15, 16, 17.
{the grave} See on chap. 7. 9. What can a dying man wait for but a grave? see on verse 1.
{is mine house} Where I may rest, as men coming from their labors abroad may rest at home. Or, where I must abide longer than I have done in this world. The grave is man’s last house. He alludes to their words before, chap. 5. 24. This is the stately house you promised me, it is nothing but a dark hole in the earth. For the Hebrew word, and various uses of it, see on chap. 15. 28.
{I have made my bed} I prepare for my death, as a man makes his bed against night, I look for no rest here, in the grave I shall sleep quietly after my weary journey in this world, Isa. 57. 2.
{In the darkness} See on chap. 15. 22, 23. My windows will be shut up in the grave. There I may sleep quietly in the dark. Chap. 10. 21, 22.
V. 14. {I have said to corruption, Thou art my father, to the worm; Thou art my mother, and my sister} As in the former verse he had taken his leave of his house, so here to show how far he was from any hope of restitution, and what little account he made of all he had left in the world, he takes his leave of all his kindred, and as it were courts corruption, and the worms with terms of kindred, that they might be willing to receive him.
{I have said} Heb. cried, or called. For the word see on chap. 13. 22. I am certain, that I shall shortly putrefy in the grave.
{to corruption} Or, to the pit. Psal. 88. 4, 5. & 16. 10. They that go into the grave use to putrefy there.
{Thou art my father} I am a son of corruption, I must die, and molder away. Or corruption will give me ease of my pain like a tender father. For the word Father, see on chap. 15. 10.
{to the worm} Worms breed out of dead carcasses, and devour them, and therefore are fitly joined to corruption.
{Thou art my mother} Of kin to me. I shall be vile like you. Corruption and worms, that do as it were keep house in the grave, will receive me as a son of death, and then I shall be as it were at home with my friends and kindred eased of all my pain, which now lies so sore upon me. The Hebrew word אם is taken 1. for a natural mother, as Prov. 1. 8. 2. for the dam of a brute beast or bird, as Deut. 22. 6. 3. for a chief city, out of which spring villages, and are subject to it as to a mother, 2 Sam. 20. 19. 4. For the parting of a way, which like a mother brings forth several ways, as so many daughters, Ezek. 21. 21. Here it is taken in the first sense for a natural mother: yet with a metaphor. The worm would abide with him, as a mother with her children.
{and my sister} He mentions not brethren, because sisters are more at home, more tender, and more attendant on their sick brethren, than brethren are. Tamar is desired by Amnon to tend on him in his sickness, and not Absalom, 2 Sam. 13. 5, 6.
V. 15. {And where is now my hope? as for my hope, who shall see it?} Why do you then O Eliphaz delude me a wretched man, as it were already in the shadow of death, with hope of great prosperity, and account me a wicked man, because I will not believe it? I may rather admire at your folly, who would lift me up, and feed me with a vain hope against the course of nature, and God’s disposition of things. You shall soon see all those hopes go with me into the grave.
{And where is now my hope} Or, And where then will my hope be? It will be nowhere, when I shall be laid in the grave. The Hebrew is very emphatical, And where, where is my hope? I am sure nobody can tell where. Much like that trembling speech of Isaac, Gen. 27. 33. Who, where is he, &c. By hope here is meant the thing hoped for. How can I enjoy prosperity here after death? see on chap. 5. 16. & 7. 6. & 11. 18. & 14. 7.
{as for my hope who shall see it?} Who shall ever see me in that flourishing estate, which you promise me? who shall see that hope fulfilled? Not I, nor any man else. Thus low was Job brought past the Cape of Good Hope in his own apprehension, yet God raised him again, Chap. 42.
V. 16. {They shall go down to the bars of the pit, when our rest together is in the dust.} Here Job concludes what shall become of himself and his hopes of prosperity. They must be lodged together in the dust.
{They} My hopes, vers. 15. or My purposes and thoughts of prosperity, vers. 11. Those things you promise me, and my heart would be willing to hope for.
{shall go down} Shall vanish clean away, as things buried in the ground, for his wealth could not go with him to the grave. Or, it may be spoken ironically. Belike you think I shall be rich in the grave, who promise so much to me, for I have no hope to be rich in this world.
{to the bars} To the most inward parts, which uphold all the rest. I shall be utterly stripped of all prosperity, as if all my riches lay below me in the grave. The word is translated Strength, chap. 18. 13. And bars are the strength of a city, Deut. 3. 5. for they keep the gates fast, that the enemies cannot enter. And then the sense may be, Riches are as far from me, as if they were buried underground deep, where I could not come at them. See the like expression, though the Hebrew word differ, Jonas 2. 6.
{of the pit} See on chap. 7. 9.
{when} Heb. If. But it is also translated when, and sets out a time rather than a condition: see on chap. 14. 14. so it is translated, Psal. 63. 6.
{our} This word is added to explain the place. When you and I shall be lodged together in the grave. Neither you nor I shall ever see me prosper in this world. We shall both be dead before that time. Or, when I and my hopes shall both be gone out of the world.
{rest} Or descent. When we shall go into the grave, or lie quietly in it.
{together} One with another, Chapter 3. 17, 18, 19. & 30. 23, 24.
{is in the dust} Or, shall be in the dust. Which is likely to be quickly. The latter end of the verse may be thus read, when I shall rest alone in the dust. That is, when I being stripped of all my possessions shall lie solitary in the grave, chap. 1. 21. And that the word יחד is used for Alone, see on Ezr. 4. 3. It is so translated. Against a man only, Job 34. 29.
CHAPTER 18
Vers. 1. {Then answered Bildad the Shuhite and said,} In this second conflict Bildad rather inveighs against Job in a sharp and angry oration, than disputes. He contends, that however Job go about to defend himself, yet it might appear by those judgments, which now lay on him, and which God did use to lay so heavily on none but ungodly men, that he and his fellows did not accuse Job without a cause. The parts of this chapter are two. First, a preface in the four first verses. 2. A witty description of the miseries of wicked men both in life, in death, and after death. He does no other thing than he did chap. 8. save only that he does more lively set out, and paint to the quick the miseries of ungodly men. But he does not speak anything as before of the reward of good men, or persuade Job to repentance; as if he threatened all these miseries to Job as unavoidable. Yet he falls somewhat from his first principles, as beaten from them by Job, who had clearly evinced, that in this world good men sometimes were punished, and bad men preferred; and therefore he minces the matter and pleads, that if good men be afflicted for a time, yet they shall flourish afterwards in this world; and if bad men prosper a while, yet they shall certainly come to misery here before they die. In the preface is set out, 1. the speaker in this verse. 2. the matter in the three verses following.
{Then} See on chap. 4. 1.
{answered} See on chap. 3. 2. & 4. 1. & 16. 1.
{Bildad the Shuhite} See on chap. 2. 11.
{and said} See on chap. 3. 2. & 4. 1. & 16. 1.
V. 2. {How long will it be, ere you make an end of words? mark, and afterwards we will speak.} In the matter of this preface, Bildad charges Job with three great faults. 1. Loquacity, and too much talking, more than befitted him, in this verse. 2. Pride and arrogant contempt of others, in the third verse. 3. Fretfulness and murmuring against God, in the fourth verse.
{How long will it be} It is true that Job's speeches were longer than theirs, in regard of his great pressures, and their unjust censures. Yet he is not to be accounted tedious who in his just defense speaks much to the purpose: They rather were guilty of this sin, who speak the same things so often, and repeat things answered by Job before, to vex him. See the like phrase, chap. 8. 2.
{ere you} He speaks to Job in the plural number. Some conceive the reason to be, because he would include his fellows, Eliphaz and Zophar, as well as Job, accusing them of making too long speeches, and not understanding one another, whereby, they kept him from speaking, that thought he could better clear the matter. But he had no quarrel with his fellows, and he accounts them wronged by Job as well as himself, vers. 3. Either therefore he includes Job's friends who stood by, and by gestures and cheerful countenance might encourage him, as chap. 34. 2. or else, the plural number is put for the singular, which is not unusual in the Hebrew. As Mich. 1. 11. So he speaks of himself in the plural, in this verse. And afterwards we will speak.
{make} Heb. put.
{an end} Heb. ends. It seems that out of impatience Bildad cut off Job's speech before he was willing to make an end. See on chap. 8. 1.
{of words} Such as these that are nothing but words. He thought Job's words had no weight in them.
{mark} He conceives that Job did not rightly understand him, and his fellows, and therefore had need to attend better to them, and not take upon him to teach them, as chap. 17. 10. he seemed to undertake.
{and afterwards we will speak} When you are in a capacity to hear and learn, then I will bestow more pains to teach you.
V. 3. {Wherefore are we counted as beasts, and reputed vile in your sight?} You O Job not only answer rashly, and nothing to the purpose, but are grown so insolent, that you forget we are men, and make no more account of us, than of the beasts of the field. O my companions, had not we need to take notice of this injury, and to beat down Job's arrogancy?
{Wherefore} Show us a reason of this your bold assertion, and aspersion of us.
{are we} I and my fellows. If I would swallow mine own disgrace, yet I must not theirs.
{counted} By you O Job, See on chap. 13. 24.
{as beasts} He alludes to Job's speeches, who had sent them to the beasts to learn, chap. 12. 7. And pronounced them void of understanding, chap. 17. 4. and of wisdom, chap. 17. 10. What was this but to make them blockish and senseless like the beasts? But Bildad should rather have considered, what great pains lay on Job, and what provocations they had given him, and whether they had not carried themselves so, that they deserved such language. These thoughts would have taught him patience.
{and reputed vile} Heb. polluted, or unclean, and therefore fit to be rejected. Why do you O Job despise us as vile things, unfit to be looked upon by your delicate eyes? chap. 19. 15. Some think it to be an allusion to unclean beasts, which were not looked upon as fit for sacrifices, nor allowed for food under the law. It rather may have respect to beasts wallowing in the dirt, and growing filthy for want of wit to keep themselves clean, and for their filthiness loathed by men. For the word see on chap. 14. 4.
{in your sight} Heb. in your eyes. For the phrase see on chap. 15. 15. He means in Job's judgment or account, as chap. 19. 15. & 32. 1. Prov. 3. 7. Isa. 5. 21. Why he speaks to Job in the plural number, see on ver. 2.
V. 4. {He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?} He accuses Job here as one not only insolent over them, but injurious to God, and raging against him, as if he would have God to alter the whole course of nature to please him.
{He teareth} Some would have it to be one person for another, and read it, O thou that tearest thy self. See the like alteration of the person, chap. 2. 4. & 16. 7. & 30. 19, 20. Obad. vers. 3. But there is more elegancy in this change of the person. Bildad first looks upon his friends, and bids them take notice, how furiously Job carried himself. Do you not see how he rages? Then he turns himself to Job, and looks him in the face, and disdaining his speech to him goes on in the second person, shall the earth be forsaken for thee? He compares Job to a furious beast, tearing himself, as the beast does his prey, whereby he intimates Job's extreme vexing himself in his anger, as if he would tear himself to pieces: He takes occasion to charge him thus from Job's words, chap. 13. 14. See on chap. 16. 9. The word is used Gen. 37. 33.
{himself} Heb. his soul. For the word see on chap. 14. 22.
{in his anger} See on chap. 14. 13.
{shall the earth} See on chap. 9. 24.
{be forsaken} Of God. Should he give over governing it justly to please you? Or should it be forsaken of men? would you have God to destroy all men on the earth to humor you?
{for thee} For your sake, that you may have content, and no man may be left upon earth to speak against you for your wickedness.
{and shall the rock} Shall God change the order of his governing the world justly in punishing the wicked and prospering the godly, which is as firm and constant, and unmovable, as a rock? It may be he alludes to Job's speech, chap. 14. 18. though Job use the similitude of a rock there to another end.
{be removed out of his place} And carried into another place. This is impossible. So it is for you to clear yourself, unless you accuse God of injustice in his proceedings. Or it may be he accuses Job of unreasonableness, that could be content, that all the world might be put out of order, so he might enjoy his will.
V. 5. {Yea the light of the wicked shall be put out, and the spark of his fire shall not shine.} Now Bildad having finished his preface endeavors to make his cause good, and largely sets out the destruction of ungodly men, 1. by similitudes to vers. 27. 2. in plain terms, from thence to the end of the chapter. The similitudes are four. 1. from the light in vers. 5, 6. 2. from hawking and hunting, vers. 7, 8, 9, 10. 3. from forensical proceeding, or military; vers. 11, 12, 13, 14, 15. 4. from husbandry, vers. 16. For the similitude from light. Notwithstanding your protestations of your innocency O Job, you are wicked, for God puts out your light, as he uses to do with ungodly men.
{Yea} See on chap. 16. 9. on the word, Also. For the Hebrew word is the same. Here it may be used by way of augmentation, as if he had said to Job, You feel God's hand heavy on you, and you fret and fume, vers. 4. but it will go worse with you yet, for the light of the wicked, such as you are, shall be put out.
{the light} For the word see on chap. 17. 12. By light here is meant whatsoever outwardly shines and seems glorious in the eyes of men, as wealth, honor, friends. For as light cheers our spirits, directs us to work or walk, and makes us to be looked upon by others, so does prosperity. So is Light used, chap. 22. 28. & 30. 26. & 38. 15. Psal. 97. 11. Prov. 13. 9. Isa. 59. 9. Esth. 8. 16. Job 11. 17.
{of the wicked} See on chap. 3. 17.
{shall be put out} Though God suffer them to prosper for a time, yet he will bring them to misery in the end. Their prosperity shall fail them, as a snuff of candle goes out and leaves a stink behind it. Men did not so much admire them in their prosperity, but they shall as much contemn them in their adversity. He uses many several words in this verse, and the next to the same purpose, to show that their prosperity shall suddenly and unexpectedly be taken away, so that no part of it shall appear any more, which will be a great wonder to the beholders, as if they should see the Sun go down at noon.
{and the spark} He does not say the flame, but the spark, intimating a total destruction of their prosperity, as a fire is quite out, when not so much as one spark appears. 2 Sam. 14. 7.
{of his fire} The word אש is derived from a word that signifies to be strong or mighty, for fire has a great power to burn, heat and consume. It signifies 1. literally the fire, that we use to warm us. Job 16. 2. it is put for war, which devours and sets fire on all where it comes, Psal. 78. 62, 63. 3. for a strong burning wind that parches grass and corn, yea the very stubble, Joel 2. 5. 4. for trial of God's people by afflictions, which tries them, as fire tries gold, Zech. 13. 9. Psal. 66. 12. 5. for prosperity, which warms and comforts men like fire, and makes them shine before others. So in this place. For what he called light before, now he calls fire. Of his fire. That is, of every wicked man's. Before he spoke of them in general, in the plural number, now in the singular, as if he pointed to every particular man, and intended to show, that not one wicked man's prosperity shall continue.
{shall not shine} Sparks do fly up quickly, but do not shine, they are soon extinguished: so is the prosperity of the wicked. The word may also import an utter extinguishing of it, so that they shall never prosper again. No morning of prosperity shall come after the night of their adversity. For the word sometimes imports the breaking forth of the morning light, so the word is used. Isa. 59. 9.
V. 6. {The light shall be darke, his tabernacle, and his candle shall be put out with him.} Both he, himself, and all his house shall fall out of this light of comfort, into extreme darkness of misery, by reason that his light shall be suddenly turned into darkness, and his beauty and brightness in a moment shall be turned into deformity and misery.
{The light} See on vers. 5.
{shall be darke} Or, darkened. It shall be clean taken away, and darkness come instead of it. For the word see on chap. 15. 21, 23.
{in his tabernacle} There shall no prosperity at all be left in his family. He and all his shall come to ruin. The glory of his family shall be obscured. For the word see on chap. 5. 14. & 11. 14.
{and his candle} Or, lamp. His prosperity called light, and fire verse 5. As the light of the Sun, so the light of a candle is used to set out prosperity, chap. 29. 3. 2 King. 8. 19. Psal. 18. 28.
{shall be put out with him} He shall lose his prosperity and his life both together. For the word, Put out, see on vers. 5. Or, His candle which is with him shall be put out: so על is used, chap. 38. 32. See the like phrase, 1 Cor. 15. 10. His prosperity shall cease before he die. Or, Above him. For lights in feasts were wont to be set on high, that they might give the more light. Or, His candle in it. That is, in his tabernacle. All his riches and goods in his house shall be taken away; so this particle is used for In, Psal. 62. 8.
V. 7. {The steps of his strength shall be straitened, and his own counsel shall cast him down.} Now he proceeds to the second similitude, wherein he compares ungodly men to wild beasts and birds, for whom nets and snares are set everywhere, and most of all where they least suspect them; which makes them often run into snares unawares, neither can their strength or wittiness do them any good, when they are taken; He also sets out the many several ways that God has to ruin ungodly men by the several devices, hunters and fowlers have to catch beasts and birds, as by nets, snares, gins, traps. And as they scare birds and beasts, and make them use their own legs and wings to bring them into snares, so does God bring down wicked men by their own counsels and actions. The sum of this verse is to show, that whereas before in his prosperity nothing was so difficult, but a wicked man durst take it in hand, and make sure account to bring it to pass by his strength, now when want and penury is come upon him, his heart fails him, and he is brought into straits, and while he seeks by policy to free himself, he hastens his own destruction.
{The steps} The devices of his mind, or actions which he goes about, which are so many steps made to go forward in a way: so it is interpreted in the end of the verse.
{of his strength} Those strong steps of subtle counsels, and state actions, which he made in his prosperity to accomplish his ends. The Hebrew word און signifies, 1. strength, as Gen. 39. 3. 2. riches which are often gotten by labor and strength. We call it substance, Hos. 12. 8. 3. iniquity, for men often wrong, and spoil others by the abuse of their strength, Job 21. 19. 4. vanity, for vain is the strength of man, Jer. 4. 14. 5. lamentation and sorrow, Deut. 26. 14. for such is man's strength. Psal. 90. 10. Here it is taken in the first sense for such steps, as strong men use to take.
{shall be straitened} Strong steps make quick dispatch, except they want room, and be hindered by the narrowness of the way. The wicked man cannot carry all before him in his adversity, as he did in his prosperity, he wants then counsel and courage to oppress others or escape himself. He is like a bird or beast in a snare, he cannot go at liberty as before. The Hebrew word יצר signifies, 1. to be straitened, as Prov. 4. 12. 2. to frame or fashion a thing, which is often done by straitening and pressing down the matter, whereof it is made, Gen. 2. 7. 3. framing in the mind, or imagining, for thoughts are framed by the heart, as works by the hand, Jer. 18. 11. Here it is taken in the first sense.
{and his own counsel} His own devices and those counsels which his own head gives him, shall ruin him. Prov. 1. 31. & 14. 14.
{shall cast him downe} Into those miseries into which he is fallen. Or, shall cast him away. That is, his former policies shall fail him, his wit is lost within his wealth, and his brains with his substance.
V. 8. {For he is cast into a net by his own feet, and he walketh upon a snare.} This verse is an explication or rather an amplification of the former, and shows by what means his steps were straitened, in that not only he has brought himself into a strait place, but also is taken in a net there by his own foolishness, so that he cannot get out.
{For} Why is he in such straits? Because he has brought himself into them.
{He is cast} For the word see on chap. 14. 20. Here it signifies sending forth or casting away. He is like a beast hunted into a net.
{into a net} The word רשת is taken, 1. literally for an engine to catch birds, or beasts, or fishes, Hos. 5. 1. Prov. 1. 17. 2. For network, Exod. 27. 4. 3. for politic devices to entrap men, Psal. 9. 15. 4. for a condition of misery, out of which there is no getting, Psal. 66. 11. So it is used here.
{by his own feet} That is, being taken in it by his own feet. He is not only cast into that irrecoverable misery by God's secret providence overruling all things, but of his own accord runs into it, though unwillingly. For one verb thus understood or included in another, see chap. 15. 8. & 16. 11. 1 Sam. 7. 2. Isa. 38. 14, 17, 21. Heb. in his own feet. But the particle ב is oft used for an instrument, Psal. 33. 6. so that here is both the chief cause or inflicter of his misery included, and likewise the instrument, God and the wicked man himself. His feet here are taken for his ways or courses by a figure of the cause for the effect, and a metaphor. The meaning is, he shall by God's just judgment bring himself into inextricable difficulties.
{and he walketh} See on chap. 14. 20. on the word, Passeth. Here it signifies a being in continual danger, as a beast, that has all his way spread with nets to catch him, that if he escape one, is sure to be taken in another.
{upon a snare} Broughton reads it, a platted gin. And fitly, for it comes from a word, that signifies platting or wreathing things together, as ropes are twisted, and boughs of trees grow one within another. So nets are made, and snares. Walking upon nets and snares, is like walking upon coals. A proverb to set out perpetual danger.
V. 9. {The gin shall take him by the heel, and the robber shall prevail against him} He shall not only be cast into the net, but also be taken in it by the heel, and that so fast, that there shall be no getting out no more than a weak man can get out of the hands of a thief, that is too strong for him.
{The gin shall take him} Lay fast hold on him so that he cannot escape, Eccl. 9. 12. Cant. 3. 4.
{by the heel} עקב comes from a word that signifies, to be crooked, and signifies, 1. the heel which is crooked about, Gen. 25. 26. 2. the end of a thing, for the heel is at the lower end of the body, Psal. 119. 33. 3. the reward of an action, good or bad, Psal. 19. 11. Here it is taken in the first sense. Others read it, He shall lay hold on the gin with his heel. That is, he shall undo himself by his own oversight.
{and the robber} See on chap. 5. 5. Yet here may be meant the hunter, that lays the snares to catch the wild beast.
{shall prevail} He shall be too strong for him, and by his might shall overcome him. Here he shows what snares he meant. The wicked man had by fraud oppressed others, and God would give him over to robbers to be spoiled by them.
{against him} He shall come against him violently, and set upon him like an enemy, and utterly destroy him. Or, upon him. Or, over him. He shall get a complete victory over him, and take away all he has gotten indirectly from others, Mat. 12. 29.
V. 10. {The snare is laid for him in the ground, and a trap for him in the way} As hunters and fowlers sometimes make snares of cords to catch birds or beasts by the legs, and sometimes make pitfalls in the ground for them to fall into, so the wicked man wherever he walks, shall find snares and traps laid to catch him in every place.
{the snare} Heb. His rope. To wit, wherewith he shall be taken. The word חבל signifies, 1. a rope or cord wherewith things are tied, Esth. 1. 6. 2. a snare, whereby beasts or birds are taken, Psal. 104. 4. 3. a measuring cord, or line whereby land is measured, Amos 7. 17. 4. a man's portion of land, that falls to him by such measuring, or otherwise, Psal. 16. 5, 6. 5. grief or pain, whereby men or women are taken and tied up as it were with a cord, Isa. 66. 7. 6. corruption or destruction, which binds men up like a cord, so that there is no getting out of it, Mich. 2. 10. 7. a company of men knit together as with a cord. 1 Sam. 10. 5. Here it is taken in the second sense.
{is laid for him} Heb. hidden. If the snare were to be seen the birds would avoid it. The meaning is, that God has many secret ways to bring down ungodly men. An allusion to fowlers, who cover their snares, and pits with boughs or boards, lest the bird should see them and escape. Psal. 194. 5.
{in the ground} See on chap. 9. 24.
{and a trap for him} Heb. his trap. That is, a trap laid to catch him. So the word imports, for it comes from a word that signifies to take towns and cities.
{in the way} Or, by the path. For על, In, see on vers. 6. Some think the Hebrew word here used signifies a path in woods where snares use to be laid to catch wild beasts, that walk there. However it is the custom of hunters and fowlers to lay snares in or near ways, where the beasts or birds use to pass, as adders & serpents use to lie in paths to sting passengers, Gen. 49. 17. The wicked man's ways here are his actions and courses of life, out of which occasion is taken by others to undo him.
V. 11. {Terrors shall make him afraid on every side, and shall drive him to his feet} Now follows an elegant similitude taken from guilty persons in a state, that are in danger of a public trial for great offenses. In such a condition are wicked men, though in prosperity at present. And 1. he sets out the terrors they feel in their life, vers. 11, 12. 2. their horrible death, vers. 13, 14. 3. the destruction of their houses after their death, vers. 15. like traitors, who are clapped up in prison, racked there, put to a shameful and painful death, and their houses burnt or pulled down, and so to remain as a perpetual brand of infamy to their family. In all this Bildad strikes closely at Job as at a wicked man, who had before complained of his terrors and affrightments, chap. 7. 14. of his goods taken away, and house left desolate, chap. 16. 7, 11. and of other like miseries in many places. The sum of the verse is, that as the wicked man shall have many imminent threatening dangers abroad, so he must look for many terrors within, so that he shall not think himself anywhere safe, but ready to betake himself to flight, if he could tell which way to escape.
{Terrors} Terrors of conscience, or fears of mind arising from his present troubles, which have seized, and make him to fear greater mischiefs.
{shall make afraid} Chap. 15. 21, see there.
{On every side} Heb. round. Out of every place he shall fear trouble, as if an army of fears were round about him, Jer. 6. 20. & 25. 3. & 46. 5. & 49. 29.
{and shall drive him} Heb. scatter him.
{to his feet} He shall think himself safe in no place, but betake himself to his legs to fly from place to place for safety. He shall not trust to others to hide him, but use his own legs to get away.
V. 12. {His strength shall be hunger-bitten, and destruction shall be ready at his side} Before he had showed what outward troubles and inward fears of mind should lay hold on the wicked man, now he sets down what he must feel in his body.
{His strength} See on vers. 7.
{shall be hunger-bitten} He that had had abundance and fared daintily, and was strong before, now God has blown upon his estate shall be so poor, that his bodily strength shall decay for want of food, chap. 15. 23. 1 Sam. 2. 5, 36.
{and destruction} The word literally signifies a cloud, that darkens the sky, and suddenly dissolves, and comes down in an unlooked for tempest. So shall sudden destruction daunt, & ruin wicked men, Pro. 6. 16.
{shall be ready} Some take it for strong and stable, so prepared that he cannot prevent it. But it is better translated Ready. That is, near at hand, as appears by the word following.
{at his side} The word צלע signifies, 1. a rib of a man or woman. Gen. 2. 22. 2. because man's rib is in his side, it signifies the side of anything, or a place near it, 2 Sam. 16. 13. 3. it signifies the beams of a house, which join it together, as ribs do the body, 1 King. 7. 3. 4. it signifies a chamber set at the outside of the house, as many were about the Temple, 1 King. 6. 8. Here it is taken in the second sense. And it intimates that his destruction is as near him, as one that stands close by his side. See the like phrase, Psal. 91. 7. but there it signifies near in place, here near in time. It will come suddenly.
V. 13. {It shall devour the strength of his skin: even the first born of death shall devour his strength} From the sufferings of the wicked man in his life he now goes on to show the harshness of his death.
{It} Destruction spoken of vers. 12. shall consume him. Or, the first born of death, as in the words following. And so the Dutch translation reads it. The first born of death shall devour, &c. So the antecedent is taken out of the words following, as Psal. 87. 1, 2.
{shall devour} See on chap. 15. 34. on the word, Consume.
{the strength} Heb. the bars. See on chap. 17. 16.
{of the skin} Some by the bars or strength of his skin understand the flesh, which upholds his skin. Others the bones which uphold both flesh and skin, and carry it. Others translate it branches. And some of them understand it of the members that are under the skin, that shoot like branches. And some, of his children, which are as it were branches of his body. It is most like to be meant of the destruction of his flesh or bones.
{the first-born of death} The word בכור signifies, 1. the firstborn, as Gen. 27. 32. 2. a prince, or ruler, because the firstborn of the family had the rule at first, Psal. 89. 27. 3. one that is dear and precious to us, as a firstborn son, Exod. 4. 22. 3. one that is elder than another, because the firstborn is the eldest, Gen. 43. 33. Some understand by the firstborn of death a violent death, which seizes upon all a man's members, as in the death of a wild beast. For the firstborn was the father's strength, Gen. 49. 3. so the firstborn of the poor is the poorest, Isa. 14. 30. So the firstborn of death is a most terrible death, that carries away the principality from other kinds of deaths, as the firstborn did from his brethren.
{Shall devour his strength} See before on this verse for both these words.
V. 14. {His confidence shall be rooted out of his tabernacle, and it shall bring him to the King of terrors.} In all this mischief which befalls him, he shall not know whither to go for help, whatsoever in his house he trusted in, shall be taken away, and he shall find no way to escape a terrible death.
{his confidence} See on chap. 8. 14. & 11. 20. Prov. 10. 28. All hope and means of reestablishing him in his former estate shall be taken away, as health, strength, wealth, and whatever else he trusted in in his prosperity. Or, he shall have nothing left with him, which may give him any assurance of continuance in his house.
{Shall be rooted out} There shall nothing remain on which he may trust: He can see no safe abiding in his dwelling.
{of his tabernacle} See on chap. 5. 24. & 11. 14.
{and it shall bring him} Heb. shall make him go. Or, this shall bring him. To wit, the failing of his confidence or despair, in that he sees himself stripped of all comforts, on which he leaned before. Or, thou shalt bring him. As if Bildad turned his speech aside to to God; and lest the wicked man in his height of prosperity should think, that no man could pull him down, tells him that God would do it. Or impersonally, He shall be brought. See on chap. [42…]
{to the King of terrors} To death, which is more terrible to flesh and blood, than anything else. To the greatest of all terrors that might rule over all the rest. As the firstborn of death for the most terrible death, vers. 13. For terrors see on vers. 11.
V. 15. {It shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation} He now comes to set out the ruin of his house, signifying, that Job his wickedness would not only destroy him, but his habitation also.
{It} Terror or despair spoken of vers. 14. There shall be no hope, that any shall dwell in his house any more; except terror and desolation: for it shall be destroyed by God's judgment, as follows in the text.
{shall dwell} Constantly abide there.
{in his tabernacle} See on chap. 5. 24. & 11. 14.
{because it is none of his} Heb. Not his. because he got the money, with which he built it, by fraud and indirect means, therefore God will turn him out of doors, and let nothing but terror dwell there. This is added emphatically by way of correction. Did I call it his tabernacle? Alas I was mistaken; it is none of his, it was built with other men's goods. Others understand it thus, It is now no longer his, for death the King of terrors has put him out of possession.
{brimstone} An allusion to the destruction of Sodom and Gomorrah, Gen. 19. and to the custom of punishing men for treason, when not only the traitors themselves are put to a cruel death, but also their houses are destroyed for a note of infamy. Hereby is intended some exemplary judgment of God, that should light upon the ungodly man, Deut. 29. 23. Isa. 34. 9. He may allude also to the destruction of Job's sheep and shepherds by fire from heaven, chap. 1. 16. or to thunderbolts which smell like brimstone.
{shall be scattered} Spread abroad as seed is cast upon the ground.
{upon his habitation} Upon his dwelling house, and all that belongs to it.
V. 16. {His roots shall be dried up beneath, and above shall his branch be cut off} This is the last similitude where Bildad sets out the destruction of ungodly men by a similitude taken from country affairs. He had before compared a wicked man to a flourishing tree rooted fast in the earth and spreading his branches abroad, Chapter 8. 16, 17. now by the same similitude he sets out his destruction. As a tree, when the root withers, decays in the branches also, so shall this ungodly man be utterly destroyed both root and branch, Mar. 11. 20. Such similitudes from trees are frequent in Scripture, Job 29. 19. Isa. 5. 24. Amos 2. 9. The intent is to show, that mischief will befall the ungodly man on every side, as a tree whose roots are withered and branches cut off, and it left dead and naked.
{His roots} See on chap. 5. 3. & 14. 8. & 8. 17.
{shall be dried up} Wither for want of moisture.
{beneath} Within the bowels of the earth.
{and above} Above ground, or upon the top of the tree.
{shall his branch} See on chap. 14. 9. on the word Boughs. Some understand his children by the branch, but then his parents must be the roots, which is not here intended. But by his roots may be meant all his secret wealth and store, which is unknown to the world, as roots of trees lie unseen in the ground, and by his branch may be meant his outward pomp, which is seen by all men as the branches of trees, and is upheld by his inward store, as a tree by the roots. All must be lost within doors and without.
{be cut off} Taken away as branches cut off from trees. The word signifies circumcising or cutting round. He that lops the branches cuts round, till the bough fall down. So will God cut off all the hold of ungodly men, and make them fall with their own weight, See on chap. 14. 2. on the word, cut down.
V. 17. {His remembrance shall perish from the earth, and he shall have no name in the street} What he had before spoken allegorically of the destruction of ungodly men, now he sets out in plain terms to the end of the chapter, that Job might not misunderstand him. Also he does particularly set out those things which follow after the wicked man's death. The first whereof is ignominy, and contempt, set out in this verse. After many perils and calamities in this world, and a miserable death, his name shall be buried with him. And he that was so much magnified while he lived, shall not be spoken of unless it be in disgrace after his death, Psal. 49. 18, 19. As a tree when root and branch is gone, is clean forgotten, and no man remembers where it grew, Psal. 109. 13. Prov. 10. 7.
{His remembrance} See on Job 13. 12.
{shall perish} There shall be no remembrance of him. No man shall speak of him. He shall quite fall out of the memories of men. So the day is said to perish, when it is not, chap. 3. 3. and expectation perishes, when men have nothing to expect, Prov. 10. 28.
{from the earth} The men of the earth shall speak of him no more: see on chap. 9. 24.
{and he shall have no name} Not so much as once be spoken of or named. Or, no credit of renown. So men of name in the Hebrew are men of renown, in the translation, Gen. 6. 4. He shall have no honorable name left, whereby posterity shall remember him. His evil deeds, and God's judgments on him have blotted it clean out.
{in the street} Heb. upon the face of the street. For the word Face see on chap. 14. 20. For the word חוץ street, it signifies 1. without, or abroad, Lev. 18. 9. 2. the streets of a city, which are without the houses, Jer. 37. 21. 3. country villages and fields which are out of the walled towns, and lie open to all comers and dangers, Prov. 1. 20. Gen. 19. 16. Numb. 35. 4. Men use to meet together in the streets, and there to talk of all occurrences. But no man shall ever make mention of this wicked wretch there, who is fallen out of the memory of all men living.
V. 18. {He shall be driven from light into darkness, and chased out of the world} Now follows the revenge, that God, and men oppressed by this wicked wretch will take of him: they will never leave him, till they have rooted him clean out of the world.
{He shall be driven} Heb. they shall drive him. It may be taken impersonally, as chap. 3. 3. see there; yet it may be with respect to the persons wronged by him. They shall find a time to be revenged on him, and never leave him, till they have taken away his life. So the Dutch translation reads it, men shall drive him.
{from light into darkness} Not literally from day to night, nor from prosperity to adversity, not from joy to sorrow, as the words sometimes are taken, but from life to death, as appears by the words following. See on vers. 5. chap. 17. 12, 13. & 15. 22, 23. Isa. 8. 22.
{and chased} Heb. and chase him. As dogs follow the wild boar till they kill him, so such as have been undone by him shall pursue him to death, Psal. 140. 11.
{Out of the world} Not only out of his country, but out of all the habitable world. He shall no more converse with men here upon earth.
V. 19. {He shall neither have son nor nephew among his people, nor any remaining in his dwellings,} He goes on and shows the misery of this ungodly man, in that not only himself shall be chased out of the world, but his posterity also. He labored to get riches for them, but none of them shall enjoy it. It is likely that he girds at Job, and obliquely, though not in direct terms, objects to him the loss of his children by God's extraordinary judgment, chap. 1. 19. which Eliphaz also had objected to him, chap. 5. 4. And Bildad himself more plainly, chap. 8. 4.
{he shall neither have son nor nephew} None of his posterity shall inherit his possessions. See Gen. 21. 23. Isa. 14. 22. It may be he might have children or nephews, but they should never enjoy what he had gotten, as Jer. 22. 30. so it follows in this verse, They shall have no place among his people, nor have their father's dwelling, as children use to have.
{among his people} In his country or city.
{nor any remaining} Either the meaning is that all his family and kindred should be destroyed together with him, or else that they should live in a poor fashion, not in such a stately house, and enjoying such great means as he did. The word properly signifies one that is left in war, and not destroyed by the sword. Such as were oppressed by him shall so hate him, that they shall seek to destroy him, and all his family: see on vers. 19. Jer. 42. 17. Lam. 1. 22.
{in his dwellings} Heb. in his abidings. The word rather signifies a place wherein strangers abide for a time, than houses of men's own. The wicked man thought he had got a sure habitation for himself and his: but it was but as an inn to him in his pilgrimage, and his posterity shall never enjoy it.
V. 20. {They that come after him, shall be astonied at his day, as they that went before were affrighted.} The calamity of that last day, when the wicked man shall die, shall be so terrible, that it shall be full of horror and admiration, not only to those that shall see it with their eyes, but to those also, that in after times shall hear the relation of it.
{They that come after him} Such as knew him not, but hear by others the relation of his fearful fall.
{shall be astonied} See on chap. chap. 17. 8. It signifies such an astonishment, as uses to possess passers by, when some pleasant place is laid utterly waste, or when heaps of dead carcasses lie on the ground after a great battle. Jer. 19. 3, 8. Lev. 26. 32. So terrible shall be the destruction of this wicked man, and his whole family, that even the ages that come after, when they hear of it, shall stand aghast, as if they beheld the dirty ruins of some once beautiful city.
{at his day} See on chap. 14. 14. Here is meant the day of the destruction of the ungodly man: or rather the destruction itself falling out on that day, which should be so great that it should be as it were yearly observed by recapitulation of God's hand upon this wicked wretch, and that from generation to generation. For the phrase, see Obad. vers. 12. Psal. 137. 5, 37. 13. Ezek. 21. 25.
{as} Heb. and, but it is often translated as, and is a note of similitude: so Job 34. 3.
{they that went before} Who lived before these men, that only heard of it. That is, such as lived at the same time, when this wicked man was destroyed, and saw his terrible destruction.
{were affrighted} Heb. laid hold on horrour. The word signifies such a fright as makes a man's hair stand an end, Ezek. 27. 35. & 32. 10. Job 4. 15. The meaning is by inversion of the words, that horror has taken hold on them, Isa. 13. 8. & 21. 3.
V. 21. {Surely such are the dwellings of the wicked, and this is the place of him, that knoweth not God.} He concludes all with threatening a certain ruin and destruction of the habitation of every wicked man, and sets down the cause of it, because they have no acquaintance with God, and therefore can look for no protection from him.
{Surely} This you may make account of: I will say no more, but leave you to observe whether it be so or no.
{such} Heb. these. Which is more emphatical. As if he had set them out so plainly, that men might see them falling with their eyes.
{are the dwellings} Thus God will deal with the dwellings of ungodly men. They think themselves safe in their sumptuous houses; but they shall be destroyed. This shall be the end of that once flourishing palace of the wicked man.
{of the wicked} He still speaks in the singular number, as if he had a fling at Job, and would have him apply all this to himself.
{and this is the place} This is the house. So a place is taken Exod. 18. 23. Job 8. 18. you see what is become of his house. It is utterly ruined. And so it answers fitly to the beginning of the verse. Or, This is the estate and condition of the ungodly man.
{of him that knoweth not God} A description of a wicked man. One that has no acquaintance with God, nor does not worship him according to his will. Exod. 5. 2. Judg. 2. 10. Psal. 79. 6. 2 Thess. 1. 8. Or, Of him who doth not approve of God. So the word is used, Psal. 1. 6. But the former reading is the better, because it answers best to the beginning of the verse. And expounds what is meant by the wicked man whose habitation should be utterly destroyed, namely such an one, as had no acquaintance with God at all. For the word God see on Chap. 8. 3, 5. Thus ends Bildad's second furious charge against Job with as little success as his former, as will appear, when we have considered Job's answer in the following chapter.
CHAPTER 19
Vers. 1. {Then Job answered and said} In this chapter Job moves his friends to pity him with such passionate expressions as might move stony hearts. He acknowledges, that not only those miseries Bildad spoke of, but also many others lay sore upon him. And that they came not by chance, but by God's appointment. Yet he shows, that he should not therefore be accounted a wicked man, nor be so reproachfully dealt withal by his friends, but rather be pitied so much the more, by how much the greater his affliction was. And hoping to find but little comfort from his friends, he plainly declares, that although he looked for no restitution to prosperity here, yet he expected a glorious resurrection hereafter. The parts of the chapter are four. 1. A preface to verse 4. 2. a pathetical persuasion of his friends to commiseration. From thence to ver. 23. 3. a clear testimony of the resurrection. From vers. 23. to vers. 28. 4. a persuasion of his friends to repentance. From thence to the end of the chapter. In the preface note first the speaker set out verse 1; 2. a complaint of the harshness of his friends against him set out, 1. by the continuance of their vexations, vers. 2. 2. by the frequency of their calumniations, verse 3.
{Then} See on chap. 4. 1. & 8. 1.
{Job} See on chap. 1. 1.
{answered and said} See on chap. 16. 1.
V. 2. {How long will ye vex my soul, and break me in pieces with words?} Will you never make an end of your cruel speeches, whereby you fill me with grief who am too full of it already? Is this to comfort the afflicted, to restore the broken-hearted, to lift up him that is cast down? He pays Bildad in his own coin, chap. 18. 2. You demand of me, when I will make an end of answering, but I say to you again, when will you leave off thus miserably to vex me, and with these your reproachful speeches to kill my heart?
{How long} An interrogation with indignation. See the like, chap. 8. 2. & 18. 1.
{will ye vex} Put me to trouble and grief, and labor to defend myself. So much the word imports. He speaks in the plural number, because the rest had vexed him, as well as Bildad.
{my soul} See on chap. 14. 22. The person may be meant here, How long will ye vex me? But with relation to the soul, as if he had said, You see what a case my body is in, full of sores. God has spared my soul. But you add soul-afflictions to body-afflictions, and grieve my very soul in seeking to make me a wicked man, and putting me out of God's protection; see the like Psal. 3. 2. We say in our English expression, when we would set out a great injury, He vexed me to the very soul.
{and break me in pieces} Or, crush me. As the word is translated, Job 4. 19. you diminish the strength and comfort of my soul.
{with words} With your bitter and invective speeches! Job could bear many losses, and among the rest the loss of his dearest children, chap. 1. 21, 22. but cannot bear bad language of so high a strain, as to question his integrity.
V. 3. {These ten times have ye reproached me: you are not ashamed that you make yourselves strange to me.} The thing objected against them in this verse is, their often shameless reproaching of him.
{These ten times} That is, oftentimes, A certain number for an uncertain, as Gen. 31. 7. Numb. 14. 22. Levit. 26. 26. Nehem. 4. 12. Eccles. 7. 19. Zech. 8. 23. Though they had yet made but five speeches against him, yet in every one of those they had often reproached him. If but one of you had but accused and reproached an innocent man, it had been an inhuman carriage. What is it then for you to reproach me often, and to continue still in your calumnies against me?
{have ye reproached me} You have disgraced me, and spoken contumeliously of me, Ruth 2. 15. Judg. 18. 7.
{you are not ashamed} Yet you do not so much as blush, nor are not a whit ashamed of all the wrong you have done me. Others read it by way of interrogation, and that is more emphatical. Are ye not ashamed, &c. You should be so, if you had any shame in you.
{that you make yourselves strange to me} That you deal harshly with me, as with a stranger and foreigner, and not lovingly, as with a friend. Or, that you harden your selves against me. That you deal impudently with me.
V. 4. {And be it indeed, that I have erred, mine error remaineth with myself} Job does not acknowledge, that he was punished for any wickedness, but if it were so, yet his friends should not deal so harshly with him, nor add to his afflictions, but let him quietly bear the punishment, which God had laid upon him. Thus he comes to the second part of the chapter to persuade his friends to commiseration of his sad condition. First, he shows vers. 4, 5. that they deal unequally with him, though he were worse than he is. Secondly, he lays down at large, what heavy pressures God had laid upon him, from vers. 6. to vers. 13. 3. How unkindly all his friends had dealt with him, from thence to vers. 20. 4. How low he was brought, vers. 20. 5. He entreats his friends to pity him, whom God so sorely follows with his judgments.
{And be it indeed} Heb. and also surely. Suppose I had erred, which yet I do not confess.
{that I have erred} That I had committed some great wicked act out of error or infirmity. Or, that I had erred in my disputations with you, and been too stiff in maintaining mine own innocency.
{mine error remaineth with myself} Heb. Lodgeth, or tarrieth all night. Let my error be what it will, I must suffer for it, and not you, and therefore you need not be so harsh against me. Or, it may be I have erred, yet you have not convinced me of error. And therefore I must still be of the same mind, till I see my error.
V. 5. {If indeed ye will magnify yourselves against me, and plead against me my reproach} Though I had erred, yet it did not become you to insult over me for my error.
{If indeed} If you be resolved to triumph thus over me, remember that God has laid these afflictions on me, verse 6. and punished me sorely for my error. It may be that thought may make you alter your resolution, and deal more kindly with me. But the word אם oftentimes notes out a question, and then it may be translated thus, Will ye indeed magnifie your selves against me? And so it may be knit to the former verse, and the sense be this, Suppose I have erred, and persist in mine error, as being not yet convicted of it, will you be so severe against me, as to triumph perpetually over me? This particle is translated interrogatively, chap. 17. 2. see there.
{ye will magnify yourselves} You will set up yourselves in your words, and pull down me, commend yourselves, and discommend me. Set up your own tongues, and speak big words against me. Psal. 55. 12. & 38. 16. Jer. 48. 26, 42. Or, ye will magnifie it. To wit, mine error by making it greater than it is, to disparage me.
{against me} Who am low already, and may easily be trampled under foot.
{and plead against me} Bring my wretched case against me for an argument to reproach me for a wicked man. see on chap. 15. 3. upon the word Reason.
{my reproach} My error, as you conceive, vers. 4. which you think to be a reproach to me. Or, to my reproach. Cast it in my teeth to my disgrace, chap. 20. 3.
V. 6. {Know now that God hath overthrown me, and hath compassed me with his net} Here Job begins to reckon up the manifold miseries, which God had inflicted on him. And does it partly in Bildad's own words. He confesses, that God had taken him in his nets, as Bildad had said, he used to do wicked men. Chap. 18. 8, 9. As if he had said, I deny not that which you say, and I would have you more and more to observe it, that I am overthrown by God's own hand: but I would not have you to add affliction to those whom God has afflicted, but to pity me the more.
{know} Take special notice of it.
{now} Or, then. See on chap. 17. 15.
{that God} See on chap. 4. 9. & 11. 5.
{hath overthrown me} Chap. 32. 13. Has overthrown my estate, and deprived me of all means. Or, has overthrown my righteous cause in not suffering me to plead for myself. The word properly signifies to bow down or make one crooked, Psal. 38. 6. see on chap. 8. 3.
{and hath compassed me with his net} Heb. and hath compassed his net about me. Or, and his net hath compassed me about. He has brought me into such troubles, that I am like a bird or wild beast in a net, taken and tied so fast, that I cannot possibly get out. A similitude taken from fowlers and hunters. chap. 10. 16. & 18. 8. Lam. 1. 13. Ezek. 12. 13. Hos. 7. 12.
V. 7. {Behold I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.} How miserable a condition he was in being thus taken in God's nets he further shows, because as he could not help himself, so he cried in vain to others for relief, seeing neither God nor man would hearken to him to deliver him.
{Behold} It is a remarkable thing, that I being thus unjustly afflicted should cry for help and find none. See on chap. 1. 12. Or, If I cry out of wrong, I am not heard. So הן may be translated, chap. 9. 12, see notes there.
{I cry out} This shows the vehemency of his afflictions, who in his miseries did not call faintly upon God, but cried strongly for help and deliverance.
{of wrong} Or, of violence. That I am without cause thus heavily afflicted by God, and derided by men. See the like complaints, Jer. 20. 8. Hab. 1. 2.
{but I am not heard} For this word, see on chap. 16. 1. on the word Answered. So Job means here, I am not answered. God pities me no more than a deaf man that cannot hear. He will not deliver me, Lam. 3. 8. Psal. 22. 2.
{I cry aloud} As men ready to perish cry aloud for present help.
{but there is no judgment} See on chap. 8. 3. & 9. 32. It is a just thing that I should be delivered, yet I cannot obtain it, chap. 34. 5.
V. 8. {He hath fenced up my way, that I cannot pass, and he hath set darkness in my paths} Job having now mentioned his sorrows falls upon a large repetition and enumeration of them being carried away as it were with a torrent of grief. And turns away his speech from his friends to God, without naming him, as he had done, chap. 16. 7. he sets out his remediless condition, as he conceives it, by a similitude taken from a traveler. Two things are most troublesome in a journey, hedges, and darkness. The latter hinders him from the sight of his way: the former from walking in it. So had God dealt with him, that what way soever he went, he could not get out of his miseries.
{He} God mentioned vers. 6. and cried unto for help, vers. 6.
{hath fenced up} See on chap. 3. 23. see the like, Lam. 3. 7, 9. Hos. 2. 6. he has cast obstacles in my way.
{my way} My life which is so full of troubles. A metaphor from travelers.
{that I cannot pass} I can find no way, that can lead me out of my afflictions. For the word, see on chap. 15. 19.
{and he hath set darkness in my paths} He has laid so great troubles on me, that all comfort is gone, and I can see no means of escaping. For the word Darkness, see on chap. 15. 22, 23. for the word Path, see on Job 18. 10. upon the word, Way.
V. 9. {He hath stripped me of my glory, and taken the crown from my head} The second comparison to set out the greatness of his misery is taken from the habit of the body. As it were a heavy thing, if a man gorgeously appareled, and having a stately crown on his head should in an instant be deprived of all this: so is my condition, God has stripped me of all those things, which made me excel others, and honorable in their eyes.
{He hath stripped me} He has taken all my glory away, as a beast has all his skin flayed off by the butcher, Lev. 1. 6. Mic. 3. 3. or as a man robbed, that has all his clothes taken off, and is left naked, Lev. 6. 11. Gen. 37. 23.
{of my glory} Heb. my glory from upon me. That is, my riches, authority, dignity, glorious apparel, children, and all for which men respected me above others, Job 29. 7, 14, 20. & 30. 11. Hos. 9. 11. Gen. 31. 1. Psal. 49. 16, 17. Isa. 61. 6. & 66. 11. Garments are used to set out glory, Exod. 28. 2. Mat. 6. 29. And the putting off of stately apparel is used for a note of disgrace, 2 Sam. 6. 20.
{and taken} Heb. and removed. See on Chap. 12. 20.
{the crown} That which was my greatest ornament, as a crown is a king's. He means the same things which he intended by glory before in this verse. Lam. 5. 16. Prov. 17. 6. & 14. 24. Psal. 65. 11. the word signifies such a crown as compasses a man's head about, and does as it were separate him from other men, 1 Sam. 23. 26. Psal. 8. 5. & 103. 4. & 142. 7.
{from mine head} Heb. of my head. Which did adorn my head. Kings use to wear their crowns on their heads, as the most honorable member, and that they may be most conspicuous. The word ראש signifies. 1. The head, which is the beginning or highest part of the body, Prov. 1. 9. 2. The highest part of anything, which stands above the rest, as the head above the other members, Gen. 28. 12. 3. A commander in war or peace, who is above the rest, and guides them by reason, as the head does the members, Numb. 14. 4. 4. The beginning of a thing, Judg. 7. 19. 5. The chief part of anything, or most excellent, as the head is in the body, Exod. 30. 23. 6. The sum of things, which is the head of number, Exod. 30. 12. Here it is taken in the first sense for the head of the body.
V. 10. {He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.} The third comparison is taken from pulling houses down, and rooting up trees in this verse, of which there is no hope of building up, or growing any more. No not so much as is granted, Chap. 14. 8, 9. This Bildad foretold should be the end of wicked men, Chap. 18. 6. &c. And this Job confesses to have befallen him, though he do not confess himself to be a wicked man.
{He hath destroyed me} He has pulled me down, as a man pulls down a house. So much the word imports, Lev. 14. 45. Judg. 8. 17. And it answers fitly to Job's losses, which came one presently after another like the pieces of a house tumbling down. See Chap. 1.
{on every side} Heb. round about. As Chap. 18. 11. see there; as also on Chap. 16. 13. & 18. 11. As an enemy compasses a rich city about and enters on all parts, and spoils all, so God had spoiled Job of all his goods, and as it were wounded him in all parts of his body.
{and I am gone} He has stripped me of all and I am going out of the world, see on Chap. 14. 20. you may count me as a dead man, I am as good as gone already.
{and mine hope} To wit, of restoration to corporal health and prosperity, Chap. 17. 15. not of eternal life, for that remained firm in him, vers. 25. & 13. 15 & 14. 14.
{hath he removed} Heb. made to go away. Hence the removes of the children of Israel had their name, Numb. 33. 1, 2, 3.
{like a tree} I have no more hope to recover my health and prosperity, than a tree plucked up by the roots. This Bildad threatened also to the wicked man, Chap. 18. 16. For the word see on Chap. 14. 7.
V. 11. {He hath also kindled his wrath against me, and he counteth me unto him, as one of his enemies.} The fourth comparison is taken from the wars in this verse and the next. Herein Job compares God to a powerful king, who being exceeding angry, prepares himself to be revenged of his adversaries, and in his anger besieges them, and puts them to great straits.
{He also hath kindled} Anger is compared to fire, which being blown up, rises to a great flame, and does much hurt.
{his wrath} See on Chap. 4. 9. & 9. 5, 13. & 14. 13.
{against me} He has singled me out to exercise his wrath upon me, Chap. 7. 20.
{and he counteth me unto him} He deals so sharply with me, as if he accounted me an utter enemy, and had a full purpose to destroy me. Thus he uses to deal with his foes, see on Chap. 13. 24.
{as one of his enemies} Heb. as his enemies. He makes no more account of me than he does of his enemies: so the plural is put for the singular, Judg. 12. 7. Zech. 9. 9. Psal. 1. 1. See on Job 13. 24. & 16. 9. This is objected to Job by Elihu, Chap. 33. 10. He afflicts me as men use to afflict their enemies.
V. 12. {His troops come together, and raise up their way against me, and encamp round about my tabernacle.} He goes on in soldiers' terms, who when they purpose to besiege a city, first call all their troops together to go against it, then cast up a trench, and last of all begirt it round. So did God begirt him with afflictions. Because he had mentioned God's dealing with him as an enemy, now he makes mention of an army prepared against him. All the engines of the enemy are set on work at once against me, and have stripped me of all my goods.
{His troops} Abundance of afflictions like enemies threatening to ruin me. See on Chap. 16. 13. Troubles are God's soldiers, and sicknesses fight under his banner, and he sends them sometimes by troops, Matth. 8. 8, 9.
{came} See on Chap. 15. 21.
{together} My miseries came like troops of enemies, and set upon me all at once to undo me, Chap. 1. and my friends to undo my good name, vers. 2, 3. of this chapter.
{and raise up} As soldiers use to do, to raise the ground either to pass through dirty places upon causeways, or to make trenches and fortifications against besieged cities.
{their way against me} See on Chap. 17. 9.
{and encamp round about} Are as it were set down on every side of me, as soldiers about a besieged city. I cannot look out of doors, but more troubles seize upon me.
{my tabernacle} My dwelling. See on Chap. 5. 24.
V. 13. {He hath put my brethren far from me, and mine acquaintance are verily estranged from me.} What, how great, and how many Job's troubles were, he had showed by choice metaphors, now he shows in plain terms how much discommodity, loss, shame, and contempt, attended his sharp trials. Men in affliction look for comfort from their friends and kindred, but his friends forsook him, which often befalls God's children in their afflictions, and is a great addition to their sorrows. He shows, 1. How he was forsaken by his friends and kindred, verse 13, 14. 2. By those of his household, verse 15, 16, 17. 3. By his intimate and most familiar friends, verse 19. 4. How low he was brought in his own body, vers. 20.
{He hath put far from me} Heb. from about me. He attributes this strangeness of friends to God. He had put them all out of his sight, when he had most need of their presence and comfort. Some were indeed with him, but better for him they had been absent, for they were miserable comforters, Chap. 16. 2.
{my brethren} The word אח signifies. 1. A natural brother born of the same parents, Chap. 1. 18. 2. A kinsman, Gen. 13. 8. & 14. 14. 3. One of the same country, Gen. 29. 7. 4. One of the same office, 1 King. 20. 32, 33. Here it may be taken in the first sense, for natural brethren, because his kinsfolk are mentioned distinctly, ver. 14. And he might have brethren left, as well as kindred, though he had no children. See another sense on Chap. 30. 29.
{and mine acquaintance} Who would acknowledge me before, and take some care of me, and show some respect of me. See the like complaint, Psal. 31. 11. & 38. 11. & 69. 8. & 88. 8, 18.
{are verily estranged from me} They take no more care of me than if they had never known me. Some read it, Surely estranged. It is too true, I find it to my sorrow. Others, Onely estranged. They are only as strangers to leave me, not as friends to help me in my misery. Others, Utterly estranged. That is, they have clean forsaken me.
V. 14. {My kinsfolk have failed, and my familiar friends have forgotten me.} So great was my misery, that not only my kindred forsook me, but the most familiar friends I had in the world, which use to stick closer to us than our brethren, Prov. 18. 24.
{My kinsfolk} The word קרוב first signifies near, as Exod. 12. 4. 2. A neighbor that dwells by a man, Exod. 32. 27. 3. A kinsman who is near in blood, Ruth 2. 20. Here it is put for kindred.
{have failed} Heb. have ceased; to wit, to visit or do any friendly office to me. We were joined together in blood, but my calamity has divided us.
{and my familiar friends} Broughton translates it elegantly, They whom I favored. I took notice of them in their misery and did them good; they forsake me in mine: an ill requital. So the word is used for favoring, Psal. 1. 6.
{have forgotten me} Take no more care of me, than if they had forgotten that ever there was such a man as Job in the world.
V. 15. {They that dwell in mine house, and my maids count me for a stranger: I am an alien in their sight} Job having showed what ill measure he had received abroad, now sets down, what coarse entertainment he had at home.
{They that dwell in my house} Heb. They that sojourn. Some understand it of widows, and orphans, whom Job kept in his house: but it may better be understood of hirelings, which were as strangers abiding in the family but for a time, whereas bought servants or slaves continued there all their days unless their masters set them at liberty, Exod. 21. 4, 6. Now that Job had such hirelings in his house may well be conjectured by the multitude of employments in so great an estate, and by his similitude taken from thence, Chap. 7. 1, 2. For the word House, see on Chap. 15. 28.
{and my maids} They which daily tended on me in my health and prosperity, now neglect me in my sickness and adversity.
{count me} See on Chap. 18. 3. They neglect me and look no more after me, than they would do after a mere stranger, to whom they never had any relation.
{for a stranger} See on verse 13.
{I am an alien} That is, I am as a stranger, no more regarded, than a traveler in a foreign country. So the note of likeness is omitted, Chap. 7. 7.
{in their sight} See on Chap. 15. 15.
V. 16. {I called my servant, and he gave me no answer: I intreated him with my mouth.} He sets out the impudence of his lasting servants, which should have been more kind than hirelings, and shows how much they contemned their master, in that when their master was in sore and great misery, and entreated their help, they denied it to him, which no man would have done to a stranger in such a condition, but he that had no humanity left him in.
{I called} I called him to come to me to help me in my misery. For the word see on Chap. 13. 22.
{my servant} Him that should have attended on me without calling, and would have done it in my prosperity.
{and he gave me no answer} He was far from coming to me, or helping me, that would not vouchsafe his master an answer. For the word see on Chap. 16. 1.
{I intreated him} I forgot that I was a master, or an equal. I came so low that I entreated him, as if he had been my superior: yet he would neither hear nor help me. It may be read, Though I intreated him, as verse 17. 27. He has forgotten that he is a servant, and is far from obeying my commands, that will not hear my entreaties. Hereby it appears, that Job had his house still and had servants in it to live upon what was left; though they would do no duty to him.
{with my mouth} With fair words. See on Chap. 15. 5. I did not send to them by others, but spoke to them myself, yet they would not hear.
V. 17. {My breath is strange to my wife, though I intreated for the children's sake of mine own body.} He goes on to set out in few words the inhumanity of his wife, who neglecting the band of marriage, and her husband's prayers, could not endure her husband's breath, but left him helpless in his misery. My very wife does loathe my breath, and cannot abide it, as being strange and unpleasant, yea even when I beseech her by those common pledges, our children, that God has given us.
{My breath} See on Chap. 15. 2. upon vain knowledge, or knowledge of the wind. It has many significations, but here it is taken for the breath, as also Eccles. 3. 19.
{is strange} See on verse 13.
{to my wife} My sores and ulcers do so stink, that they make my very breath unsavory, which makes my wife neglect me, and keep far off from me, as if I were unknown to her. It is likely that he had inward corruption, as well as outward, which made his breath to stink.
{though I intreated} Though I did not charge her as a husband, but entreat her as an inferior. See on verse 16.
{for the children's sake} For the love that she bore to our children, and should for their sake bear to me, who had as great an interest in them as herself. This should have been a powerful argument, but could not prevail with Job's wife. Others read it, And I intreated the children. Thinking that Job had some lesser children left, or nephews that were not at the feast. But what help could these little ones bring him? neither are any such mentioned in the end of the book. Some understand it of Job's children by some concubines, but neither does it appear, that Job had any such, neither was it an argument to move Job's wife to pity, but rather to anger or jealousy. For the word children, see on Chap. 14. 21.
{of mine own body} Heb. of my belly. See on Chap. 15. 2. Children lie in the mother's belly, yet are said to come from the father's belly also, Psal. 132. 11. where it is also translated body, as it is here. The philosophers give a natural reason of it, because the seed whereof the child is made comes first out of the father's reins or kidneys.
V. 18. {Yea young children despised me, I arose, and they spake against me.} Now he shows with grief of heart, that he is contemned of those who honored him before, to wit, of young ones; Chap. 30. 1. and this was a great addition to his misery.
{Yea} See on Chap. 18. 5.
{young children} Such as by reason of their tender years should reverence my age, yet they seeing how much I am contemned by others, despise me also. See the like, 2 King. 2. 23. so this word is used, Chap. 21. 11. Or, ungodly men, as it is translated, Chap. 16. 11.
{despised me} They abhorred me as a thing to be loathed, and would not come near me.
{I arose} To rebuke them for their ill carriage toward me, or to pacify them, or to show respect to them, or to go away from them. Or, as soon as I am up in the morning. Or, I stood still, yet they went on to reproach me.
{and they spake against me} Others read the end of the verse thus, when I arose then they spake against me. They use reproaching and reviling words against me.
V. 19. {All my inward friends abhorred me: and they whom I loved, are turned against me} Now follows that which was hardest of all to be brooked, and went nearest to Job, to wit, that he was an abomination to his most intimate friends, and found them adversaries, to whom he had showed most love and affection. As if he had said, all those with whom before time I communicated my secrets, as with my dearest friends, do now turn their face from me, neither do any deal more despitefully with me, than those of whom I have best deserved, and whom I have most trusted.
{All} Not some alone, but every one. I have not one friend left, in whom I may confide.
{my inward friends} Heb. mortals of my counsel. Those men that are mortal like myself, and therefore should pity me in my misery, and to whom I communicated my secret and weightiest affairs in my prosperity, as men do to their best friends, lest they should be revealed. These had great advantage against him, and might do him much harm. Of such David complains, Psal. 41. 9. & 55. 13, 14. For the word, Counsel, see on Chap. 15. 8. upon the word, Secret.
{abhorred me} See on Chap. 15. 16. They would not come near me, but kept aloof off from me. The word תעב signifies that which is displeasing to all the senses, which a man would neither see, hear, smell, taste, nor touch, so much he does detest it. Hateful to the sight, from which a man turns his eyes away, Exod. 8. 26. To the hearing, so that men turn their ears away, Am. 5. 10. To the taste, against which a man shuts his mouth, Psal. 107. 18. To the smell, so that the nose is stopped against it, Isa. 1. 13. To the touching, so that the finger will not touch it, Lev. 11. 13, 24. Hereby Job shows that his best friends did utterly detest him, and forsake him in his miseries, which was a very great addition to his sorrows.
{and they whom I loved} Heb. and this man whom I loved. The singular for the plural, as if he had pointed to his friends, and said these who were most of my counsel and best beloved by me, are now every one of them become mine enemies. Or, it may be he strikes at Bildad in particular, that spoke last to him. All my friends abhor me, yea even this Bildad, whom I highly prized, that now speaks so bitterly against me, he joins with the rest to condemn me unjustly. This is well joined to the former, for those whom men love, they use to make of their privy counsel.
{are turned against me} Are become mine enemies, and set themselves against me to do me hurt. It was a great grief to him for such friends to fail him in his misery, but greater for them to hurt him, and to change their love into hatred.
V. 20. {My bone cleaveth to my skin, and to my flesh, and I am escaped with the skin of my teeth} Job now concludes his discourse of his harsh entertainment by others, with a description of his own low condition to move his friends the more to compassion. He was forsaken by brethren, neighbors, kindred, such as he had done good to, hirelings, maidservants, menservants, wife and all (for children he had none left) despised by children, and friends, and withal brought so low in his body, that he was become a mere anatomy having nothing left on him but skin and bones. A fit object for commiseration.
{My bone} That is, my bones. The singular, for the plural, as Chap. 2. 5.
{cleaveth to my skin} My flesh being all gone, my bones and skin now grow together. This argues an extreme leanness and consumption of his flesh. Others take the meaning to be, that his bones appeared through his skin, but that the words will hardly bear; see the like phrase, Psal. 102. 3. Lam. 4. 8.
{and to my flesh} Or, as to my flesh. As it was wont to cleave to my flesh, when I was well, so now that being consumed, it cleaves to my skin. See on Chap. 18. 20. and for the word, Flesh, on Chap. 14. 22.
{and I am escaped} I am yet alive, but have scarce any whole skin left, but what is on my teeth. The rest is all full of sores. Some conceive that the devil left his mouth whole, that he might have liberty to curse God, whereunto Satan aimed to bring him as before, by his losses, Chap. 1. 11. so now by his sores, Chap. 2. 5.
{with the skin of my teeth} Some understand it of his lips, which cover the teeth, as the skin does the body. But it is likely his lips had sores as well as other parts, Chap. 2. 7. and the Scripture uses not so to speak of the lips. It is rather meant therefore of the skin that covers the gums, the flesh being worn away there also, and nothing but skin left on the roots of his teeth, and no sores here within, as were all over his body without. For the word, Teeth, see on Chap. 16. 9.
V. 21. {Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me} Here Job goes on from a lamentable description of his troubles to a pathetical insinuation to his friends that he expects, that they having weighed all the particulars, should rather pity him, than so furiously prosecute him. This he presses with a double argument, one in this verse from those great plagues, which God had laid upon him, which might suffice, and need not be aggravated by their unkindness: the other from his low condition in the next verse who had no flesh left, and therefore had little need to be further persecuted. All that he had spoken before was to move them to compassion, and now he moves them directly to it. You shall show yourselves most hardhearted creatures, if so lamentable a spectacle of one so afflicted and forsaken of his nearest friends will not move you to pity, which might work upon a heart of flint.
{Have pity upon me} Forbear to reproach me in this manner, and speak comfortably to me in my afflictions.
{have pity upon me} The doubling of the word shows that Job had great need, and earnest desire of commiseration. Others take it for a diminution. If you will not relieve or help me in my misery, at least pity me. This is the least courtesy a man can look for from his friends.
{O ye my friends} Speaking so particularly to them shows his great desire of comfort from them. You that once carried yourselves as friends to me in my prosperity, now show yourselves not like those false ones lately spoken of, but pity me in my adversity. If others neglect me, you should not do so. For the word, Friends, see on Chap. 16. 20.
{for the hand} An argument from God's afflicting him to move men to pity him. Else they might sin against God, Psal. 69. 26. For the word, Hand, see on Chap. 15. 23. Here is meant God's striking hand, or his plague.
{of God} The powerful God, who can lay on load: see on Chap. 4. 9. & 11. 5.
{hath touched me} See on Chap. 1. 11.
V. 22. {Why do ye persecute me as God, and are not satisfied with my flesh?} As the heaviness of God's hand upon him, so the weakness and low estate it brought upon his body should have moved his friends to pity him.
{Why} The question adds emphasis to Job's expostulation. What reason have you to be thus severe against me? What cause have I given you to use me thus harshly?
{do ye persecute me} Follow me so closely with reproaches to do me hurt.
{as God} As if you had as much power over me as God, and might lay what load you would upon me. Or, why do you join with God in persecuting me, and add scorns to my sores? You should not do so, see on vers. 21. For the word God, see on Chap. 8. vers. 3, 5.
{and are not satisfied} Are not filled. Think I have not hurt enough already. see on Chap. 7. 4. & 10. 15. on the word, Full.
{with my flesh} See on Chap. 14. 22. You are like wild beasts, which are not content to eat the flesh, but break the bones of their prey: So you are not content, that my flesh is consumed with sores and pain, but you add sorrows also to my mind to break it with your reproaches, Chap. 31. 31.
V. 23. {Oh that my words were now written, Oh that they were printed in a book!} Job now goes on to another part of the chapter, the confirmation of his integrity, wherein. 1. He submits himself to man's judgment, vers. 23, 24. 2. To God, vers. 25, 26, 27. Bildad seems to reckon Job among those that knew not God, Chap. 18. vers. 21. Job therefore here professes his faith in God and Christ his Redeemer, and his expectation of a joyful resurrection from him. In the first he first desires to approve himself to the judgment of the present age, vers. 23. secondly, of the age to come, vers. 24. Do not think that I babble I know not what, but seeing you have no care at all of comforting or relieving me, I wish for this one last solace, that those words which I shall now speak in your hearing, were recorded in some public instrument to all eternity.
{Oh that} Heb. who will give that! The form of a wish in Hebrew, see on Chap. 6. 8. & 11. 5.
{my words} Which I now shall speak concerning my integrity, and the resurrection.
{were now written} That some cunning scribe were present, that could take them now presently, as I speak them, and not lose one of them. For the word, Now, see on chap. 17. 15.
{Oh that they were printed} Or, drawn out. That is, written in great and capital letters, that every man might read them, Hab. 2. 2. for there was no printing in those days. He wishes they were, not written only in an ordinary way, but in a large and lasting hand, as laws and public records used to be written, Isa. 30. 8.
{in a book} Not in loose paper only, that may be lost, but in a book where they might be kept together, as public records are engrossed in a book, Gen. 5. 1. Matth. 1. 1. Esth. 6. 1. And Kimchi in his preface to the small prophets gives this as a reason, why they were all twelve bound together in a book, lest by reason of the smallness of them any one of them should be lost. Job would have none of his precious words to be lost. Also he wishes them in a book that they might come to many men's knowledge, that could not hear him speak them, nor perhaps might never hear of them by report.
V. 24. {That they were graven with an Iron pen, and lead, in the rock for ever} To be written in a book is more than to be written, and to be graven in a rock is more than to be written in a book. Hereby Job shows, that as he feared not the judgment of all then alive, so not of posterity neither, who use to judge more freely and impartially of things, when fear and favor of the persons is gone with them. As if he had said, I could be content my words were written in a book, but I wish rather they had a more lasting monument. Moths and age can corrupt books. I would therefore have an iron pen and a leaden book that may stand out all the injury of time, and preserve this testimony of the resurrection, to the resurrection. And this wish of Job God has granted him, for his words are written in God's book, which will last as long as rocks to the world's end. Else had we never heard of this excellent testimony of the resurrection.
{That they were graven} Cut into some hard matter, as stone, brass, or lead, where they might last longer than things written. So monuments are graven on tombs for remembrance of great men that are dead.
{with an Iron pen} It had need be a hard and sharp instrument, that shall grave in stone, or lead, or brass. And that which is so written by such an instrument on such hard matter will last longer, than what is written by pens on paper, Jer. 17. 1. The word ברזל 1. Signifies the iron itself, Deut. 8. 9. 2. An axe made of iron, 2 King. 6. 5. 3. An iron chain, Psal. 105. 18. 4. A thing hard or difficult, Deut. 28. 23, 48. Here it is taken in the first sense.
{and lead} Some read it, or of lead. But leaden pens are too soft to cut letters in stones, although they may serve to write in paper, yet is that writing also neither so visible nor durable, as others. But lead here must be the matter of the writing, not the instrument. Some conceive that they used for preservation of monuments to cut the letters in stone, and melt lead and put into each letter to make them the more visible and durable. Others, that they did engrave the letters in plates of lead, as now they do in brass, and fasten them in stones, as now they do engrave stones. The Heb. word is taken from a word, that signifies dust, because lead is taken out of the dust, and has much dust in it.
{in the rock} The word צור signifies. 1. A rock or stone, as Psal. 81. 16. 2. A sharp stone, that will cut like a knife, Exod. 4. 25. 3. A strong castle or fort, for such were often built upon rocks, Psal. 61. 2. 4. Strength itself, because rocks are strong, and stand out all storms. Isa. 26. 4. everlasting strength. Heb. a rock of ages. 5. God himself, who is strength itself, Deut. 32. 18. Here it is taken in the first sense. Things written in rocks and stones are durable.
{for ever} That they might last longer than one generation, even as long as the world lasts.
V. 25. {For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth} I have appealed to men present and to come: but if they should all prove corrupt, and take your part against me, yet I know there is a general judgment to come in which I shall be cleared. He sets out the doctrine of the resurrection largely. 1. By the excellent qualities of his Savior and Judge, that he is living, and shall abide, when others are in the dust, and shall be the Judge in the last and solemn judgment, in this verse. 2. From the effects of death, which brings a man very low, and consumes his skin, and pierces through his flesh, yet Christ will raise him up again, vers. 26. 3. From the effects of the resurrection, which will restore his own flesh to him again, and those eyes he now has, to look on Christ at the last day; though for a time he lie in the grave, as one swallowed up by death, vers. 27. The sum of this verse is, as if he had said, Lest haply you imagine, that because I have no hope of this life, that therefore I have none of the life to come neither: I tell you that I know that he by whom I shall be redeemed is immortal, who as he was before this dust, as being the creator of it, so shall he not be dissolved with it, but remain after it is dissolved, and brought to nothing. The Hebrew writers and Mercer with them conceive it not to be meant of Christ, nor of the resurrection, but either of Job's present condition, or of a certain expectation of prosperity in this world after all his troubles. Though Job might at present see God by the eyes of faith, yet that is not the sight here spoken of, but a bodily sight with the same eyes he now had, vers. 27. which Job could not then do. And for a certain hope of prosperity, it is clean contrary to all the tenor of Job's speech, Chap. 16. 22. & 17. 1, 11, 13, 14, 15, 16. He never dreamed in all his affliction of his following prosperity. It was a great wonder both to himself and others to see it. Therefore it must needs be meant of the sight of Christ in the resurrection, which was his greatest comfort in his miseries.
{For} Heb. And. Yet that particle is in Scripture translated for, and ushers in a reason of what is said before, see on Chap. 11. 4. & 17. 10. Job reasons from his assurance. I am sure it is true, and therefore being of great weight it is worthy to be written down. Others read it, How, or That. As setting down the matter to be written, Job's faith of the resurrection. So this particle is used, Chap. 6. 9.
{I know} I am sure of it upon good grounds. And the pronoun is added in the original for emphasis, however you may think me a wicked or an ignorant man, yet I know this great mystery.
{that my redeemer} An allusion to the ceremonial law, where the nearest kinsman was to take the wife, and buy the land, Ruth 3. 9, 12, 13. with Ruth 4. 4, 5. Hereby is meant Christ our Redeemer, who is of our kindred by incarnation, and redeems us by his passion. That Job knew this, see on Chap. 16. 20, 21. & 17. 3. This may more fitly be applied to Christ, than to God the Father (to whom the Jews apply it) for the Father never did redeem persons, nor inheritances in the law, but the brother, or nearest kinsman: and Christ is our brother by incarnation, and we are his brethren by adoption. We were Satan's by nature, Christ has redeemed us by the price of his own blood, and will deliver us from hell, and settle us in heaven the inheritance of God's children, and therefore deserves the name of a Redeemer. He calls him His Redeemer, a particle of love, and challenging a right in him, else no good would come to Job, though others were, if he were not redeemed by him. Such interest expressed by this particle My, see 1 King. 20. 32. Isa. 49. 4.
{liveth} That is, lives forever. You and I must die, but my comfort is, I have one to right me, who lives forever. This is true of Christ as God. It was God's common oath, Numb. 14. 28. Deut. 32. 40. And also as man after his resurrection, Heb. 7. 25. Rev. 1. 18.
{and that he shall stand} For the word, see on Chap. 14. 12. on the word, Riseth, for it signifies both to rise, and to stand. He believes that Christ as a conqueror shall stand, and keep the field when all his enemies shall be overcome, and shall raise his again out of the dust to eternal glory. Or, shall remain forever. Or, shall appear in glory to judge the quick and the dead. For appearing is a kind of rising, as on Chap. 24. 12.
{at the latter day} When he comes to judge the quick and the dead. Or, the last, when he has overcome all his enemies, 1 Cor. 15. 25, 26. Rev. 1. 8, 11.
{upon the earth} Heb. upon the dust. For the word, see on Chap. 14. 8. Either it is to be understood metaphorically for conquering all his enemies, as before, or else the last judgment may be on the earth. Or, over the earth. To wit, in the air. Others read it, and this shall stand up at the last day upon the earth. That is, this body of mine, see on vers. 2. and Chap. 13. 28. As Christ will appear in glory at the end of the world, so he will raise me up to meet him. Or, He will raise me up, &c. so the word is used actively, Chap. 41. 10. Or, He shall stand over the dust; that is, over my dead body turned to dust to raise it, Gen. 3. 19.
V. 26. {And though after my skin worms destroy this body, yet in my flesh shall I see God} Job now pointing to his body acknowledges, that it must come under the power of death, yet believes it should be raised up to see Christ in the flesh. As if he had said, I, whom you judge a wicked man, after that the worms have pierced through this skin, and devoured this image of a body, rather than a body, even I shall be raised out of the grave again to behold God.
{And though after my skin} After they have devoured my skin, and pierced through it to consume my flesh.
{worms destroy this body} Heb. They destroy this. That is, the worms, who commonly destroy men's bodies in the grave. So they embalmed Joseph. That is, such as used to embalm men, Gen. 50. 26. And he says, This, and would not name his body, because it was so poor, that it was not worth the name of a body. See on verse 25. and on Chap. 13. 28. Or, it may be read impersonally, This be destroyed, see on Chap. 3. 3.
{yet in my flesh} Heb. out of my flesh. For the eyes are the windows of the body, out of which men look. I shall have the same body I now have, and with it behold God. For the word Flesh, see on Chap. 14. 22. Or, with my flesh. That is, having this flesh again. So מן is translated, vers. 22.
{I shall see God} I shall see Christ, who is God, in his human nature. For the word God, see on Chap. 4. 9. & 11. 5. The whole verse may be read thus, And after I shall awake, though this body be destroyed, yet out of my flesh shall I see God. It is no new thing in Scripture to compare death to sleep, and resurrection to awaking, Dan. 12. 2. Ephes. 5. 14. And being thus read it is a plainer and fuller confession of the resurrection.
V. 27. {Whom I shall see for myself, and mine eyes shall behold and not another; though my reins be consumed within me} Lest any man should think, because of the difficulty of raising up the body, or the great alteration of qualities, and great glory added to it, that it should be a new created body, and not the same, that Job now had, he affirms in very many words, that it shall be the same body restored. He expounds the end of the former verse in the beginning of this, and the beginning of it in the end of this verse. As if he had said, I myself shall see this God my Savior, and with these mine eyes, and not being transformed into anything else, shall behold him: albeit as now my state is, whatsoever is remaining of this life within me, is spent even to my very bowels.
{whom I shall see} See on the end of vers. 26.
{for myself} For my own good, and to my singular comfort. Or, Not by a deputy, as follows in this verse. but with mine own eyes, as follows immediately.
{and mine eyes} A farther declaration of what was said before from the instrument of seeing, which shows it to be a bodily sight.
{shall behold} I shall view Christ thoroughly in all his glory, and forget all my forepast miseries. The word ראה has many significations. 1. To see or observe a thing, Gen. 45. 12. 2. Metaphorically for the acts of the other senses, as for smelling, Gen. 27. 27. for feeling, Isa. 44. 16. Jer. 17. 8. for hearing, Exod. 20. 18. 3. To know, that is, to see with the eyes of the mind, Gen. 42. 1. 4. To have experience of a thing, Eccles. 1. 16. 5. To provide, Gen. 22. 8. 6. To set out prophetical visions. Hence prophets were called Seers, Isa. 30. 10. Here it is taken in the first sense for viewing Christ with the bodily eye.
{and not another} Heb. and not a stranger. My own body shall be restored to me, and not a strange body bestowed on me, wherewith to see Christ, Isa. 26. 19. 1 Cor. 15. 53. I shall not need to take it upon report from others, as it were at the second hand, neither shall I be changed, as if I were a stranger from myself, but I who now feel these sore pains shall see that happy sight.
{though my reins} See on Chap. 16. 13.
{be consumed} Here he intimates, that his pains were so very great, that they had pierced into his very bowels, and worn them also.
{within me} Heb. in my bosom. Eccles. 7. 9. in secret, so as I feel it, though none of you can see it, and therefore pity me not. Yet I shall rise again, though I be brought thus low. Or rather, though my body shall be altogether consumed in the grave both within and without, yet I shall rise again. Others read the end of the verse thus, My reins are consumed within me. Leaving out Though. And they interpret it thus, I have a very great desire, and I am almost consumed with looking for that happy day, when I shall see Christ in the flesh at the last day. For the seat of desire is placed in the reins. See the like expression. Joh. 2. 17. Psal. 119. 81. 2 Sam. 13. 39. Psal. 84. 2.
V. 28. {But ye should say, Why persecute we him? seeing the root of the matter is found in me.} Here is the conclusion of this chapter wherein Job 1. Shows how his friends should have carried themselves to him in this sad condition, in this verse. 2. He threatens judgment upon them from a just, and angry God, if they persist to vex him, in the last verse. Some make these words to depend on the last verse to this purpose, seeing I am thus outwardly and inwardly consumed, you should pity me, and not go on to reproach and persecute me. And they should read it, Therefore ye should say. As ו is used, Psal. 116. 10. But it may depend upon all their speeches against him, and be a fit conclusion to persuade them to use him better. As if Job had said, Surely equity itself, and true friendship ought rather to have withheld you from reviling and reproaching me in this manner. For if you will diligently, and with judgment weigh, and consider the whole matter, you shall find that I have true piety in me, though you condemn me for a hypocrite. The words would be plainer, if they were inverted thus, But seeing the root of the matter is in me, ye should say, Why do we persecute him? So Job's own words would be clearly distinguished from those he prescribes to his friends, and the confusion of persons avoided.
{But} So this particle is used, Chap. 9. 18.
{ye should say} So the future is translated, Obad. vers. 12. For the word see on Chap. 16. 1.
{Why persecute we him} Why do we revile a godly man so deeply afflicted by God already? see on vers. 22.
{seeing} He lays down a just cause why they should not persecute him, to wit, his piety. The word is ordinarily translated And. But it is often translated Seeing, as here. See Chap. 21. 22. & 28. 21.
{the root} The foundation, that gives sap to, and upholds all the rest. See on Chap. 14. 8.
{of the matter} Some understand it of true piety. Seeing I am a godly man, although I be thus extraordinarily afflicted, you should not therefore neglect the root of piety, that is in me, and censure me for my heavy afflictions which clasp me about, as ivy grows about a tree, and threaten to overgrow and kill me. Others read it thus, of the word. For דבר signifies the word, Joel 1. 1. and the thing spoken of, Eccles. 7. 8. God's word and promise has taken deep root in me by faith, neither have I renounced it for all my troubles. Therefore God will acquit me, and you ought not to condemn me. Or, Those words I would have written down vers. 23. concerning my joyful resurrection are written in my heart. Why should you then reject me for a wicked man? Or, I have a good cause, and maintain the right with good arguments, and the truth will be found on my side in the end (as indeed it was, Chap. 42. 7.) therefore you should not condemn me for a wicked man. See the like profession of Job, Chap. 6. 29, 30.
{is found} It is now in me in truth, and will be found so in the end, when the business is thoroughly discussed. For the word see on Chap. 17. 10.
{in me} It lies in me, as the root in the ground, though you cannot see it. I am just like a tree blasted in the branches, but sound at root.
V. 29. {Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know that there is a judgment.} Job now tells his friends, that they who judge so rashly of him, had need to fear the just judgment of God upon such as add afflictions to such as are pressed down with it already. As if he had said, I fear not that destruction which you O Bildad did threaten against those that know no God, (Chap. 17. 20, 21.) Look to it, you and your fellows rather, lest God strike you with his sword. Seek to prevent this heavy judgment of God before you feel it.
{Be ye afraid} Heb. Be ye afraid for your selves. Threaten not me, but take heed to yourselves, prevent your own danger. Thus Job ends his speech, as Bildad did his, Chap. 18. 21. But speaks not in general, and obliquely, as he did, but particularly, and home to his friends.
{of the sword} Of destruction by the sword, or of God's sword of revenge, lest some heavy judgment from him light upon you. A particular put for the general. Heb. From the face of the sword. Or, because of the sword. It hangs over your head, take heed of it. The sword is an instrument of executing malefactors, and is used here for a violent death, which comes often by the sword. It is used by an enemy or by a judge to inflict a cruel or just death, on a foe or malefactor, Lev. 26. 6. Ezek. 38. 21. And the face of the sword in the original shows the judgment to be present or near at hand, as a man whose face is seen is nigh us. The Heb. word comes from a word, that signifies to lay waste as the sword does whole countries in war.
{for wrath bringeth} The wrath of God will certainly bring destruction upon you, if you persist in your evil way, 2 Chron. 28. 13. Or, your wrath against me will call for vengeance to be poured down on your own heads. The word comes from heat in the original, and may well set out a fierce wrath.
{the punishments of the sword} Capital dangers, the punishments of sin. See on Chap. 7. 21. Others read it, For wrath is among the iniquities of the sword. That is, such fierce anger, as you have showed against me is one of those great sins, that God uses to punish by a violent death, or that deserve such a death. This is often the end of mockers and persecutors. Therefore fear it. Hereby Job shows much love to his friends, that was so careful to prevent their ruin, that so much furthered his.
{that ye may know} That you may take notice of it, and acknowledge it before you feel it, and so save yourselves from it, Matth. 3. 7. Or, That you may acknowledge it, when you feel it.
{that there is a judgment} That this world is not governed by chance, but by God's just providence, Psal. 58. 11. Or, That God the just Judge will certainly and severely punish scoffers, mockers, and rash censurers, Matth. 7. 1, 2. No doubt Job's friends knew this well enough, but wise men are oftentimes so blinded with passion that they foresee not the evil event of their foolish counsels, till it be too late. Job therefore like a faithful friend shows, that he is much moved with their danger in the midst of his miseries, and foretells them of it, that being forewarned, they might prevent it.