<hi type="bold">6. Is not this thy fear, thy confidence, &c.--</hi>Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [Umbreit]. But <reference osisRef="Luke.13.2">Lu 13:2</reference>, <reference osisRef="Luke.13.3">3</reference> shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (<reference osisRef="Eccl.9.2">Ec 9:2</reference>); but yet we must take it on trust, that God deals righteously even now (<reference osisRef="Ps.37.25">Psa 37:25</reference>; <reference osisRef="Isa.33.16">Is 33:16</reference>). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (<reference osisRef="Jas.5.11">Jas 5:11</reference>). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (<reference osisRef="Prov.1.32">Pr 1:32</reference>). Trials are chastisements for their good (to the righteous) (<reference osisRef="Ps.119.67">Psa 119:67</reference>, 71, 75). See Preface on the Design of this book (see Introduction).

6. Is not this thy fear, thy confidence, &c.-- Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [Umbreit]. But Lu 13:2, 3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Ec 9:2); but yet we must take it on trust, that God deals righteously even now (Psa 37:25; Is 33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (Jas 5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (Pr 1:32). Trials are chastisements for their good (to the righteous) (Psa 119:67, 71, 75). See Preface on the Design of this book (see Introduction).


<hi type="bold">8. they that plough iniquity ... reap the same--</hi>(<reference osisRef="Prov.22.8">Pr 22:8</reference>; <reference osisRef="Hos.8.7">Ho 8:7</reference>; <reference osisRef="Hos.10.13">10:13</reference>; <reference osisRef="Gal.6.7">Ga 6:7</reference>, <reference osisRef="Gal.6.8">8</reference>).

8. they that plough iniquity... reap the same-- (Pr 22:8; Ho 8:7; 10:13; Ga 6:7, 8).


<hi type="bold">9. breath of his nostrils--</hi>God's anger; a figure from the fiery winds of the East (<reference osisRef="Job.1.16">Job 1:16</reference>; <reference osisRef="Isa.5.25">Is 5:25</reference>; <reference osisRef="Ps.18.8">Psa 18:8</reference>, <reference osisRef="Ps.18.15">15</reference>).

9. breath of his nostrils-- God's anger; a figure from the fiery winds of the East (Job 1:16; Is 5:25; Psa 18:8, 15).


<hi type="bold">10-11. lion--</hi>that is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (<reference osisRef="Ps.58.6">Psa 58:6</reference>; <reference osisRef="2Tim.4.17">2Ti 4:17</reference>). Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness (not the stout lion, as in English Version) [Barnes and Umbreit]. The various phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife, and children, may be hinted at by the lion, lioness, and whelps. The one verb, "are broken," does not suit both subjects; therefore, supply "the roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct.

10-11. lion-- that is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (Psa 58:6; 2Ti 4:17). Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness (not the stout lion, as in English Version) [Barnes and Umbreit]. The various phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife, and children, may be hinted at by the lion, lioness, and whelps. The one verb, "are broken," does not suit both subjects; therefore, supply "the roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct.


<hi type="bold">12. a thing--</hi>Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him.

<hi type="bold">a little--</hi>literally, "a whisper"; implying the still silence around, and that more was conveyed than articulate words could utter (<reference osisRef="Job.26.14">Job 26:14</reference>; <reference osisRef="2Cor.12.4">2Co 12:4</reference>).

12. a thing-- Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him. a little-- literally, "a whisper"; implying the still silence around, and that more was conveyed than articulate words could utter (Job 26:14; 2Co 12:4).


<hi type="bold">13. In thoughts from the visions of the night--</hi>[So Winer]. While revolving night visions previously made to him (<reference osisRef="Dan.2.29">Da 2:29</reference>). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (<reference osisRef="Ps.4.4">Psa 4:4</reference>) [Umbreit].

<hi type="bold">deep sleep--</hi>(<reference osisRef="Gen.2.21">Ge 2:21</reference>; 15:12).

13. In thoughts from the visions of the night-- [So Winer]. While revolving night visions previously made to him (Da 2:29). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (Psa 4:4) [Umbreit]. deep sleep-- (Ge 2:21; 15:12).


<hi type="bold">16. It stood still--</hi>At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in <reference osisRef="1Kgs.19.12">1Ki 19:12</reference>, the voice, as opposed to the previous storm, denotes a gentle, still murmur.

16. It stood still-- At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in 1Ki 19:12, the voice, as opposed to the previous storm, denotes a gentle, still murmur.


<hi type="bold">17. mortal man ... a man--</hi>Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.

<hi type="bold">more just than God ... more pure than his maker--</hi>But this would be self-evident without an oracle.

17. mortal man... a man-- Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God. more just than God... more pure than his maker-- But this would be self-evident without an oracle.


<hi type="bold">18. folly--</hi>Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (<reference osisRef="2Pet.2.4">2Pe 2:4</reference>), and at best is but the holiness of a creature. Folly is the want of moral consideration [Umbreit].

18. folly-- Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2Pe 2:4), and at best is but the holiness of a creature. Folly is the want of moral consideration [Umbreit].


<hi type="bold">19. houses of clay--</hi>(<reference osisRef="2Cor.5.1">2Co 5:1</reference>). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (<reference osisRef="Matt.7.27">Mt 7:27</reference>). Man's foundation is this dust (<reference osisRef="Gen.3.19">Ge 3:19</reference>).

<hi type="bold">before the moth--</hi>rather, "as before the moth," which devours a garment (<reference osisRef="Job.13.28">Job 13:28</reference>; <reference osisRef="Ps.39.11">Psa 39:11</reference>; <reference osisRef="Isa.50.9">Is 50:9</reference>). Man, who cannot, in a physical point of view, stand before the very moth, surely cannot, in a moral, stand before God.

19. houses of clay-- (2Co 5:1). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (Mt 7:27). Man's foundation is this dust (Ge 3:19). before the moth-- rather, "as before the moth," which devours a garment (Job 13:28; Psa 39:11; Is 50:9). Man, who cannot, in a physical point of view, stand before the very moth, surely cannot, in a moral, stand before God.


<hi type="bold">20. from morning to evening--</hi>unceasingly; or, better, between the morning and evening of one short day (so <reference osisRef="Exod.18.14">Ex 18:14</reference>; <reference osisRef="Isa.38.12">Is 38:12</reference>).

<hi type="bold">They are destroyed--</hi>better, "they would be destroyed," if God withdrew His loving protection. Therefore man must not think to be holy before God, but to draw holiness and all things else from God (<reference osisRef="Job.4.17">Job 4:17</reference>).

20. from morning to evening-- unceasingly; or, better, between the morning and evening of one short day (so Ex 18:14; Is 38:12). They are destroyed-- better, "they would be destroyed," if God withdrew His loving protection. Therefore man must not think to be holy before God, but to draw holiness and all things else from God (Job 4:17).


<hi type="bold">21. their excellency--</hi>(<reference osisRef="Ps.39.11">Psa 39:11</reference>; <reference osisRef="Ps.146.4">146:4</reference>; <reference osisRef="1Cor.13.8">1Co 13:8</reference>). But Umbreit, by an Oriental image from a bow, useless because unstrung: "Their nerve, or string would be torn away." Michaelis, better in accordance with <reference osisRef="Job.4.19">Job 4:19</reference>, makes the allusion be to the cords of a tabernacle taken down (<reference osisRef="Isa.33.20">Is 33:20</reference>).

<hi type="bold">they die, even without wisdom--</hi>rather, "They would perish, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [Umbreit]. Bengel shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes. De Wette loses the scope, in explaining it, of the shortness of man's life, contrasted with the angels "before they have attained to wisdom." <chapter eID="Job.4"/>

21. their excellency-- (Psa 39:11; 146:4; 1Co 13:8). But Umbreit, by an Oriental image from a bow, useless because unstrung: "Their nerve, or string would be torn away." Michaelis, better in accordance with Job 4:19, makes the allusion be to the cords of a tabernacle taken down (Is 33:20). they die, even without wisdom-- rather, "They would perish, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [Umbreit]. Bengel shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes. De Wette loses the scope, in explaining it, of the shortness of man's life, contrasted with the angels "before they have attained to wisdom."


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Job.5.1-Job.5.27">Job 5:1-27</reference>. Eliphaz' Conclusion from the Vision.</title>

<hi type="bold">1. if there be any, &c.--</hi>Rather, "will He (God) reply to thee?" Job, after the revelation just given, cannot be so presumptuous as to think God or any of the holy ones (<reference osisRef="Dan.4.17">Da 4:17</reference>, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.

CHAPTER 5 Job 5:1-27. Eliphaz' Conclusion from the Vision. 1. if there be any, &c.-- Rather, "will He (God) reply to thee?" Job, after the revelation just given, cannot be so presumptuous as to think God or any of the holy ones (Da 4:17, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.


<hi type="bold">2. wrath ... envy--</hi>fretful and passionate complaints, such as Eliphaz charged Job with (<reference osisRef="Job.4.5">Job 4:5</reference>; so <reference osisRef="Prov.14.30">Pr 14:30</reference>). Not, the wrath of God killeth the foolish, and His envy, &c.

2. wrath... envy-- fretful and passionate complaints, such as Eliphaz charged Job with (Job 4:5; so Pr 14:30). Not, the wrath of God killeth the foolish, and His envy, &c.


<hi type="bold">3. the foolish--</hi>the wicked. I have seen the sinner spread his "root" wide in prosperity, yet circumstances "suddenly" occurred which gave occasion for his once prosperous dwelling being "cursed" as desolate (<reference osisRef="Ps.37.35">Psa 37:35</reference>, <reference osisRef="Ps.37.36">36</reference>; <reference osisRef="Jer.17.8">Jr 17:8</reference>).

3. the foolish-- the wicked. I have seen the sinner spread his "root" wide in prosperity, yet circumstances "suddenly" occurred which gave occasion for his once prosperous dwelling being "cursed" as desolate (Psa 37:35, 36; Jr 17:8).


<hi type="bold">4. His children ... crushed in the gate--</hi>A judicial formula. The gate was the place of judgment and of other public proceedings (<reference osisRef="Ps.127.5">Psa 127:5</reference>; <reference osisRef="Prov.22.22">Pr 22:22</reference>; <reference osisRef="Gen.23.10">Ge 23:10</reference>; <reference osisRef="Deut.21.19">De 21:19</reference>). Such propylæa have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.

4. His children... crushed in the gate-- A judicial formula. The gate was the place of judgment and of other public proceedings (Psa 127:5; Pr 22:22; Ge 23:10; De 21:19). Such propylæa have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.


<hi type="bold">5. even out of the thorns--</hi>Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," <reference osisRef="Matt.13.7">Mt 13:7</reference>), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.

<hi type="bold">the robber--</hi>as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.

5. even out of the thorns-- Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," Mt 13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked. the robber-- as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.


<hi type="bold">6. Although--</hi>rather, "for truly" [Umbreit].

<hi type="bold">affliction cometh not forth of the dust--</hi>like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.

6. Although-- rather, "for truly" [Umbreit]. affliction cometh not forth of the dust-- like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.


<hi type="bold">7. Yet--</hi>rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, "sons of coal") fly upward. Troubles are many and fiery, as sparks (<reference osisRef="1Pet.4.12">1Pe 4:12</reference>; <reference osisRef="Isa.43.2">Is 43:2</reference>). Umbreit for "sparks" has "birds of prey;" literally, "sons of lightning," not so well.

7. Yet-- rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, "sons of coal") fly upward. Troubles are many and fiery, as sparks (1Pe 4:12; Is 43:2). Umbreit for "sparks" has "birds of prey;" literally, "sons of lightning," not so well.


8. Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (<reference osisRef="Isa.8.19">Is 8:19</reference>; <reference osisRef="Amos.5.8">Am 5:8</reference>; <reference osisRef="Jer.5.24">Jr 5:24</reference>).

8. Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (Is 8:19; Am 5:8; Jr 5:24).


11. Connected with <reference osisRef="Job.5.9">Job 5:9</reference>. His "unsearchable" dealings are with a view to raise the humble and abase the proud (<reference osisRef="Luke.1.52">Lu 1:52</reference>). Therefore Job ought to turn humbly to Him.

11. Connected with Job 5:9. His "unsearchable" dealings are with a view to raise the humble and abase the proud (Lu 1:52). Therefore Job ought to turn humbly to Him.


<hi type="bold">12. enterprise--</hi>literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [Umbreit].

12. enterprise-- literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [Umbreit].


13. Paul (<reference osisRef="1Cor.3.19">1Co 3:19</reference>) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (<reference osisRef="Ps.9.15">Psa 9:15</reference>). Haman was hanged on the gallows he prepared for Mordecai (<reference osisRef="Esth.5.14">Es 5:14</reference>; <reference osisRef="Esth.7.10">7:10</reference>).

<hi type="bold">the wise--</hi>that is, "the cunning."

<hi type="bold">is carried headlong--</hi>Their scheme is precipitated before it is ripe.

13. Paul (1Co 3:19) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (Psa 9:15). Haman was hanged on the gallows he prepared for Mordecai (Es 5:14; 7:10). the wise-- that is, "the cunning." is carried headlong-- Their scheme is precipitated before it is ripe.


14. Judicial blindness often is sent upon keen men of the world (<reference osisRef="Deut.28.29">De 28:29</reference>; <reference osisRef="Isa.59.10">Is 59:10</reference>; <reference osisRef="John.9.39">Joh 9:39</reference>).

14. Judicial blindness often is sent upon keen men of the world (De 28:29; Is 59:10; Joh 9:39).


15. "From the sword" which proceedeth "from their mouth" (<reference osisRef="Ps.59.7">Psa 59:7</reference>; <reference osisRef="Ps.57.4">57:4</reference>).

15. "From the sword" which proceedeth "from their mouth" (Psa 59:7; 57:4).


<hi type="bold">16. the poor hath hope--</hi>of the interposition of God.

<hi type="bold">iniquity stoppeth her mouth--</hi>(<reference osisRef="Ps.107.42">Psa 107:42</reference>; <reference osisRef="Mic.7.9">Mi 7:9</reference>, <reference osisRef="Mic.7.10">10</reference>; <reference osisRef="Isa.52.15">Is 52:15</reference>). Especially at the last day, through shame (Jude 15; <reference osisRef="Matt.22.12">Mt 22:12</reference>). The "mouth" was the offender (<reference osisRef="Job.5.15">Job 5:15</reference>), and the mouth shall then be stopped (<reference osisRef="Isa.25.8">Is 25:8</reference>) at the end.

16. the poor hath hope-- of the interposition of God. iniquity stoppeth her mouth-- (Psa 107:42; Mi 7:9, 10; Is 52:15). Especially at the last day, through shame (Jude 15; Mt 22:12). The "mouth" was the offender (Job 5:15), and the mouth shall then be stopped (Is 25:8) at the end.


<hi type="bold">17. happy--</hi>not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (<reference osisRef="Heb.12.11">He 12:11</reference>). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in <reference osisRef="Heb.12.5">He 12:5</reference>; so <reference osisRef="Jas.1.12">Jas 1:12</reference>; <reference osisRef="Prov.3.12">Pr 3:12</reference>. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Job 32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.

17. happy-- not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (He 12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in He 12:5; so Jas 1:12; Pr 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Job 32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.


<hi type="bold">18. he maketh sore, and bindeth up--</hi>(<reference osisRef="Deut.32.39">De 32:39</reference>; <reference osisRef="Hos.6.1">Ho 6:1</reference>; <reference osisRef="1Sam.2.6">1Sa 2:6</reference>). An image from binding up a wound. The healing art consisted much at that time in external applications.

18. he maketh sore, and bindeth up-- (De 32:39; Ho 6:1; 1Sa 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications.


<hi type="bold">19. in six ... yea, in seven--</hi>(<reference osisRef="Prov.6.16">Pr 6:16</reference>; <reference osisRef="Amos.1.3">Am 1:3</reference>). The Hebrew idiom fixes on a certain number (here "six"), in order to call attention as to a thing of importance; then increases the force by adding, with a "yea, nay seven," the next higher number; here "seven," the sacred and perfect number. In all possible troubles; not merely in the precise number "seven."

19. in six... yea, in seven-- (Pr 6:16; Am 1:3). The Hebrew idiom fixes on a certain number (here "six"), in order to call attention as to a thing of importance; then increases the force by adding, with a "yea, nay seven," the next higher number; here "seven," the sacred and perfect number. In all possible troubles; not merely in the precise number "seven."


<hi type="bold">20. power--</hi>(<reference osisRef="Jer.5.12">Jr 5:12</reference>). Hebrew, "hands."

<hi type="bold">of the sword--</hi>(<reference osisRef="Ezek.35.5">Eze 35:5</reference>, Margin). Hands are given to the sword personified as a living agent.

20. power-- (Jr 5:12). Hebrew, "hands." of the sword-- (Eze 35:5, Margin). Hands are given to the sword personified as a living agent.


21. (<reference osisRef="Ps.31.20">Psa 31:20</reference>; <reference osisRef="Jer.18.18">Jr 18:18</reference>). Smite (Psalm 73. 9).

21. (Psa 31:20; Jr 18:18). Smite (Psalm 73. 9).


<hi type="bold">22. famine thou shalt laugh--</hi>Not, in spite of destruction and famine, which is true (<reference osisRef="Hab.3.17">Ha 3:17</reference>, <reference osisRef="Hab.3.18">18</reference>), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in <reference osisRef="Job.5.20">Job 5:20</reference>; there, famine in general; here, the languid state of those wanting proper nutriment [Barnes].

22. famine thou shalt laugh-- Not, in spite of destruction and famine, which is true (Ha 3:17, 18), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in Job 5:20; there, famine in general; here, the languid state of those wanting proper nutriment [Barnes].


<hi type="bold">23. in league with the stones of the field--</hi>They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. Arabia, derived from Arabah--a desert plain. The first clause of this verse answers to the first clause of <reference osisRef="Job.5.22">Job 5:22</reference>; and the last of this verse to the last of that verse. The full realization of this is yet future (<reference osisRef="Isa.65.23">Is 65:23</reference>, <reference osisRef="Isa.65.25">25</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>).

23. in league with the stones of the field-- They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. Arabia, derived from Arabah--a desert plain. The first clause of this verse answers to the first clause of Job 5:22; and the last of this verse to the last of that verse. The full realization of this is yet future (Is 65:23, 25; Ho 2:18).


<hi type="bold">24. know--</hi>"Thou shalt rest in the assurance, that thine habitation is the abode of peace; and (if) thou numberest thine herd, thine expectations prove not fallacious" [Umbreit]. "Sin" does not agree with the context. The Hebrew word--"to miss" a mark, said of archers (<reference osisRef="Judg.20.16">Jud 20:16</reference>). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number." "Peace" is the common Eastern salutation; including inward and outward prosperity.

24. know-- "Thou shalt rest in the assurance, that thine habitation is the abode of peace; and (if) thou numberest thine herd, thine expectations prove not fallacious" [Umbreit]. "Sin" does not agree with the context. The Hebrew word--"to miss" a mark, said of archers (Jud 20:16). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number." "Peace" is the common Eastern salutation; including inward and outward prosperity.


<hi type="bold">25. as the grass--</hi>(<reference osisRef="Ps.72.16">Psa 72:16</reference>). Properly, "herb-bearing seed" (<reference osisRef="Gen.1.11">Ge 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

25. as the grass-- (Psa 72:16). Properly, "herb-bearing seed" (Ge 1:11, 12).


<hi type="bold">26. in a full age--</hi>So "full of days" (<reference osisRef="Job.42.17">Job 42:17</reference>; <reference osisRef="Gen.35.29">Ge 35:29</reference>). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (<reference osisRef="Isa.65.22">Is 65:22</reference>).

<hi type="bold">Thou shalt come--</hi>not literally, but expressing willingness to die. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (<reference osisRef="Ps.91.16">Psa 91:16</reference>; <reference osisRef="Exod.20.12">Ex 20:12</reference>), and premature death the lot of the wicked (<reference osisRef="Ps.55.23">Psa 55:23</reference>). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (<reference osisRef="Isa.57.1">Is 57:1</reference>). The good are compared to wheat (<reference osisRef="Matt.13.30">Mt 13:30</reference>).

<hi type="bold">cometh in--</hi>literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [Umbreit].

26. in a full age-- So "full of days" (Job 42:17; Ge 35:29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (Is 65:22). Thou shalt come-- not literally, but expressing willingness to die. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (Psa 91:16; Ex 20:12), and premature death the lot of the wicked (Psa 55:23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (Is 57:1). The good are compared to wheat (Mt 13:30). cometh in-- literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [Umbreit].


<hi type="bold">27. searched it ... for thy good--</hi>literally, "for thyself" (<reference osisRef="Ps.111.2">Psa 111:2</reference>; <reference osisRef="Prov.2.4">Pr 2:4</reference>; <reference osisRef="2Cor.9.12">9:12</reference>). <chapter eID="Job.5"/>

27. searched it... for thy good-- literally, "for thyself" (Psa 111:2; Pr 2:4; 9:12).


<title type="x-s2">CHAPTER 6</title>
 FIRST SERIES CONTINUED.
 <title type="x-s3"><reference osisRef="Job.6.1-Job.6.30">Job 6:1-30</reference>. Reply of Job to Eliphaz.</title>

<hi type="bold">2. throughly weighed--</hi>Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.

CHAPTER 6 FIRST SERIES CONTINUED. Job 6:1-30. Reply of Job to Eliphaz. 2. throughly weighed-- Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.


<hi type="bold">3. the sand--</hi>(<reference osisRef="Prov.27.3">Pr 27:3</reference>).

<hi type="bold">are swallowed up--</hi>See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."

3. the sand-- (Pr 27:3). are swallowed up-- See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."


<hi type="bold">4. arrows ... within me--</hi>have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (<reference osisRef="Ps.38.2">Psa 38:2</reference>, <reference osisRef="Ps.38.3">3</reference>). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body.

<hi type="bold">set themselves in array--</hi>a military image (<reference osisRef="Judg.20.33">Jud 20:33</reference>). All the terrors which the divine wrath can muster are set in array against me (<reference osisRef="Isa.42.13">Is 42:13</reference>).

4. arrows... within me-- have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (Psa 38:2, 3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body. set themselves in array-- a military image (Jud 20:33). All the terrors which the divine wrath can muster are set in array against me (Is 42:13).


5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of <reference osisRef="Job.6.7">Job 6:7</reference>). But he should have remembered a rational being should evince a better spirit than the brute.

5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of Job 6:7). But he should have remembered a rational being should evince a better spirit than the brute.


<hi type="bold">6. unsavoury--</hi>tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.

<hi type="bold">the white--</hi>literally, "spittle" (<reference osisRef="1Sam.21.13">1Sa 21:13</reference>), which the white of an egg resembles.

6. unsavoury-- tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable. the white-- literally, "spittle" (1Sa 21:13), which the white of an egg resembles.


7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. (<reference osisRef="Ps.42.3">Psa 42:3</reference>; <reference osisRef="Ps.80.5">80:5</reference>; <reference osisRef="Ps.102.9">102:9</reference>). No wonder, then, I complain.

7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. (Psa 42:3; 80:5; 102:9). No wonder, then, I complain.


8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.


<hi type="bold">9. destroy--</hi>literally, "grind" or "crush" (<reference osisRef="Isa.3.15">Is 3:15</reference>).

<hi type="bold">let loose his hand--</hi>God had put forth His hand only so far as to wound the surface of Job's flesh (<reference osisRef="Job.1.12">Job 1:12</reference>; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.

<hi type="bold">cut me off--</hi>metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (<reference osisRef="Isa.38.12">Is 38:12</reference>).

9. destroy-- literally, "grind" or "crush" (Is 3:15). let loose his hand-- God had put forth His hand only so far as to wound the surface of Job's flesh (Job 1:12; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally. cut me off-- metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Is 38:12).


<hi type="bold">10. I would harden myself in sorrow--</hi>rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."

<hi type="bold">concealed--</hi>I have not disowned, in word or deed, the commands of the Holy One (<reference osisRef="Ps.119.46">Psa 119:46</reference>; <reference osisRef="Acts.20.20">Ac 20:20</reference>). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (<reference osisRef="Lev.19.2">Le 19:2</reference>).

10. I would harden myself in sorrow-- rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain." concealed-- I have not disowned, in word or deed, the commands of the Holy One (Psa 119:46; Ac 20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (Le 19:2).


11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."


12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on <reference osisRef="Job.5.11">Job 5:11</reference>).

12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).


<hi type="bold">13. Is not my help in me?--</hi>The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."

13. Is not my help in me?-- The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."


<hi type="bold">14. pity--</hi>a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in <reference osisRef="Prov.3.3">Pr 3:3</reference>, for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity (<reference osisRef="1Pet.4.8">1Pe 4:8</reference>; <reference osisRef="1Cor.13.7">1Co 13:7</reference>; <reference osisRef="Prov.10.12">Pr 10:12</reference>; <reference osisRef="Prov.17.17">17:17</reference>). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (<reference osisRef="Jas.2.13">Jas 2:13</reference>).

14. pity-- a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in Pr 3:3, for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity (1Pe 4:8; 1Co 13:7; Pr 10:12; 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (Jas 2:13).


<hi type="bold">15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--</hi>wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (<reference osisRef="Isa.58.11">Is 58:11</reference>, Margin).

<hi type="bold">stream of brooks--</hi>rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," <reference osisRef="Jer.2.13">Jr 2:13</reference>; <reference osisRef="Isa.33.16">Is 33:16</reference>, at the end); and thus it passes away as rapidly as it arose.

15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought-- wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (Is 58:11, Margin). stream of brooks-- rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," Jr 2:13; Is 33:16, at the end); and thus it passes away as rapidly as it arose.


<hi type="bold">16. blackish--</hi>literally, "Go as a mourner in black clothing" (<reference osisRef="Ps.34.14">Psa 34:14</reference>). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [Umbreit].

16. blackish-- literally, "Go as a mourner in black clothing" (Psa 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [Umbreit].


<hi type="bold">17. wax warm--</hi>rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].

17. wax warm-- rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].


<hi type="bold">18. turned aside--</hi>rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [Noyes and Umbreit]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in <reference osisRef="Job.6.17">Job 6:17</reference>; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.

18. turned aside-- rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [Noyes and Umbreit]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in Job 6:17; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.


<hi type="bold">19. the troops--</hi>that is, "caravans."

<hi type="bold">Tema--</hi>north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (<reference osisRef="Gen.25.15">Ge 25:15</reference>; <reference osisRef="Isa.21.14">Is 21:14</reference>; <reference osisRef="Jer.25.23">Jr 25:23</reference>), still so called by the Arabs. <reference osisRef="Job.6.19">Job 6:19</reference>, <reference osisRef="Job.6.20">20</reference> give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture.

<hi type="bold">Sheba--</hi>refers here not to the marauders in North Arabia-Deserta (<reference osisRef="Job.1.15">Job 1:15</reference>), but to the merchants (<reference osisRef="Ezek.27.22">Eze 27:22</reference>) in the south, in Arabia-Felix or Yemen, "afar off" (<reference osisRef="Jer.6.20">Jr 6:20</reference>; <reference osisRef="Matt.12.42">Mt 12:42</reference>; <reference osisRef="Gen.10.28">Ge 10:28</reference>). Caravans are first mentioned in <reference osisRef="Gen.37.25">Ge 37:25</reference>; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation.

<hi type="bold">The companies ... waited for them--</hi>cannot refer to the caravans who had gone in quest of the waters; for <reference osisRef="Job.6.18">Job 6:18</reference> describes their utter destruction.

19. the troops-- that is, "caravans." Tema-- north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (Ge 25:15; Is 21:14; Jr 25:23), still so called by the Arabs. Job 6:19, 20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture. Sheba-- refers here not to the marauders in North Arabia-Deserta (Job 1:15), but to the merchants (Eze 27:22) in the south, in Arabia-Felix or Yemen, "afar off" (Jr 6:20; Mt 12:42; Ge 10:28). Caravans are first mentioned in Ge 37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation. The companies... waited for them-- cannot refer to the caravans who had gone in quest of the waters; for Job 6:18 describes their utter destruction.


20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;

<hi type="bold">they came thither--</hi>to the place.

<hi type="bold">and were ashamed--</hi>literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (<reference osisRef="Rom.5.5">Ro 5:5</reference>).

20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment; they came thither-- to the place. and were ashamed-- literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (Ro 5:5).


21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.

<hi type="bold">ye see, and are afraid--</hi>Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.

21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading. ye see, and are afraid-- Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.


22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.


<hi type="bold">23. the mighty--</hi>the oppressor, or creditor, in whose power the debtor was [Umbreit].

23. the mighty-- the oppressor, or creditor, in whose power the debtor was [Umbreit].


24-25. Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in <reference osisRef="Mic.2.10">Mi 2:10</reference>; 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.

24-25. Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in Mi 2:10; 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.


<hi type="bold">26. Do you imagine--</hi>or, "mean."

<hi type="bold">to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?--</hi>mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.

26. Do you imagine-- or, "mean." to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?-- mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.


27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan);

<hi type="bold">and ye dig (a pit) for your friend--</hi>that is, try to ensnare him, to catch him in the use of unguarded language [Noyes]. (<reference osisRef="Ps.57.6">Psa 57:6</reference>); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. Umbreit from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in <reference osisRef="Job.41.6">Job 41:6</reference>, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.

27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan); and ye dig (a pit) for your friend-- that is, try to ensnare him, to catch him in the use of unguarded language [Noyes]. (Psa 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. Umbreit from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in Job 41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.


<hi type="bold">28. be content--</hi>rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.

28. be content-- rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.


<hi type="bold">29. Return--</hi>rather, "retract" your charges:

<hi type="bold">let it not be iniquity--</hi>that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.

29. Return-- rather, "retract" your charges: let it not be iniquity-- that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.


30. Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [Umbreit]. <chapter eID="Job.6"/>


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Job.7.1-Job.7.21">Job 7:1-21</reference>. Job Excuses His Desire for Death.</title>

<hi type="bold">1. appointed time--</hi>better, "a warfare," hard conflict with evil (so in <reference osisRef="Isa.40.2">Is 40:2</reference>; <reference osisRef="Dan.10.1">Da 10:1</reference>). Translate it "appointed time" (<reference osisRef="Job.14.14">Job 14:14</reference>). Job reverts to the sad picture of man, however great, which he had drawn (<reference osisRef="Job.3.14">Job 3:14</reference>), and details in this chapter the miseries which his friends will see, if, according to his request (<reference osisRef="Job.6.28">Job 6:28</reference>), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (<reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="2Tim.2.3">2Ti 2:3</reference>; <reference osisRef="2Cor.4.7">4:7</reference>, <reference osisRef="2Cor.4.8">8</reference>).

CHAPTER 7 Job 7:1-21. Job Excuses His Desire for Death. 1. appointed time-- better, "a warfare," hard conflict with evil (so in Is 40:2; Da 10:1). Translate it "appointed time" (Job 14:14). Job reverts to the sad picture of man, however great, which he had drawn (Job 3:14), and details in this chapter the miseries which his friends will see, if, according to his request (Job 6:28), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (1Ti 1:18; 2Ti 2:3; 4:7, 8).


<hi type="bold">2. earnestly desireth--</hi>Hebrew, "pants for the [evening] shadow." Easterners measure time by the length of their shadow. If the servant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on his "reward?" This proves that Job did not, as many maintain, regard the grave as a mere sleep.

<hi type="bold">3.--</hi>Months of comfortless misfortune.

<hi type="bold">I am made to possess--</hi>literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance.

<hi type="bold">Months--</hi>for days, to express its long duration.

<hi type="bold">Appointed--</hi>literally, "they have numbered to me"; marking well the unavoidable doom assigned to him.

2. earnestly desireth-- Hebrew, "pants for the [evening] shadow." Easterners measure time by the length of their shadow. If the servant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on his "reward?" This proves that Job did not, as many maintain, regard the grave as a mere sleep. 3.-- Months of comfortless misfortune. I am made to possess-- literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance. Months-- for days, to express its long duration. Appointed-- literally, "they have numbered to me"; marking well the unavoidable doom assigned to him.


4. Literally, "When shall be the flight of the night?" [Gesenius]. Umbreit, not so well, "The night is long extended"; literally, "measured out" (so Margin).


5. In elephantiasis maggots are bred in the sores (<reference osisRef="Acts.12.23">Ac 12:23</reference>; <reference osisRef="Isa.14.11">Is 14:11</reference>).

<hi type="bold">clods of dust--</hi>rather, a crust of dried filth and accumulated corruption (<reference osisRef="Job.2.7">Job 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>).

<hi type="bold">my skin is broken and ... loathsome--</hi>rather, comes together so as to heal up, and again breaks out with running matter [Gesenius]. More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (<reference osisRef="Ps.58.7">Psa 58:7</reference>).

5. In elephantiasis maggots are bred in the sores (Ac 12:23; Is 14:11). clods of dust-- rather, a crust of dried filth and accumulated corruption (Job 2:7, 8). my skin is broken and... loathsome-- rather, comes together so as to heal up, and again breaks out with running matter [Gesenius]. More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (Psa 58:7).


6. (<reference osisRef="Isa.38.12">Is 38:12</reference>). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web;

<hi type="bold">without hope--</hi>namely, of a recovery and renewal of life (<reference osisRef="Job.14.19">Job 14:19</reference>; <reference osisRef="1Chr.29.15">1Ch 29:15</reference>).

6. (Is 38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web; without hope-- namely, of a recovery and renewal of life (Job 14:19; 1Ch 29:15).


7. Address to God.

<hi type="bold">Wind--</hi>a picture of evanescence (<reference osisRef="Ps.78.39">Psa 78:39</reference>).

<hi type="bold">shall no more see--</hi>rather, "shall no more return to see good." This change from the different wish in <reference osisRef="Job.3.17">Job 3:17</reference>, &c., is most true to nature. He is now in a softer mood; a beam from former days of prosperity falling upon memory and the thought of the unseen world, where one is seen no more (<reference osisRef="Job.7.8">Job 7:8</reference>), drew from him an expression of regret at leaving this world of light (<reference osisRef="Eccl.11.7">Ec 11:7</reference>); so Hezekiah (<reference osisRef="Isa.38.11">Is 38:11</reference>). Grace rises above nature (<reference osisRef="2Cor.5.8">2Co 5:8</reference>).

7. Address to God. Wind-- a picture of evanescence (Psa 78:39). shall no more see-- rather, "shall no more return to see good." This change from the different wish in Job 3:17, &c., is most true to nature. He is now in a softer mood; a beam from former days of prosperity falling upon memory and the thought of the unseen world, where one is seen no more (Job 7:8), drew from him an expression of regret at leaving this world of light (Ec 11:7); so Hezekiah (Is 38:11). Grace rises above nature (2Co 5:8).


8. The eye of him who beholds me (present, not past), that is, in the very act of beholding me, seeth me no more.

<hi type="bold">Thine eyes are upon me, and I am not--</hi>He disappears, even while God is looking upon him. Job cannot survive the gaze of Jehovah (<reference osisRef="Ps.104.32">Psa 104:32</reference>; <reference osisRef="Rev.20.11">Re 20:11</reference>). Not, "Thine eyes seek me and I am not to be found"; for God's eye penetrates even to the unseen world (<reference osisRef="Ps.139.8">Psa 139:8</reference>). Umbreit unnaturally takes "thine" to refer to one of the three friends.

8. The eye of him who beholds me (present, not past), that is, in the very act of beholding me, seeth me no more. Thine eyes are upon me, and I am not-- He disappears, even while God is looking upon him. Job cannot survive the gaze of Jehovah (Psa 104:32; Re 20:11). Not, "Thine eyes seek me and I am not to be found"; for God's eye penetrates even to the unseen world (Psa 139:8). Umbreit unnaturally takes "thine" to refer to one of the three friends.


9. (<reference osisRef="2Sam.12.23">2Sa 12:23</reference>).

<hi type="bold">the grave--</hi>the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things.

9. (2Sa 12:23). the grave-- the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things.


10. (<reference osisRef="Ps.103.16">Psa 103:16</reference>). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also (<reference osisRef="Luke.18.29">Lu 18:29</reference>; <reference osisRef="Acts.4.34">Ac 4:34</reference>).

10. (Psa 103:16). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also (Lu 18:29; Ac 4:34).


11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [Umbreit].


12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?

<hi type="bold">Am I a sea--</hi>regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence (<reference osisRef="Jer.5.22">Jr 5:22</reference>).

<hi type="bold">or a whale--</hi>or some other sea monster (<reference osisRef="Isa.27.1">Is 27:1</reference>), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief.

12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams? Am I a sea-- regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence (Jr 5:22). or a whale-- or some other sea monster (Is 27:1), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief.


14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God.


<hi type="bold">15. Umbreit translates, "So that I could wish to strangle myself--</hi>dead by my own hands." He softens this idea of Job's harboring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror in <reference osisRef="Job.7.16">Job 7:16</reference>, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps the meaning is simply, "My soul chooses (even) strangling (or any violent death) rather than my life," literally, "my bones" (<reference osisRef="Ps.35.10">Psa 35:10</reference>); that is, rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" (<reference osisRef="Job.7.16">Job 7:16</reference>) refers to his life.

15. Umbreit translates, "So that I could wish to strangle myself-- dead by my own hands." He softens this idea of Job's harboring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror in Job 7:16, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps the meaning is simply, "My soul chooses (even) strangling (or any violent death) rather than my life," literally, "my bones" (Psa 35:10); that is, rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" (Job 7:16) refers to his life.


<hi type="bold">16. Let me alone--</hi>that is, cease to afflict me for the few and vain days still left to me.

16. Let me alone-- that is, cease to afflict me for the few and vain days still left to me.


17. (<reference osisRef="Ps.8.4">Psa 8:4</reference>; <reference osisRef="Ps.144.3">144:3</reference>). Job means, "What is man that thou shouldst make him [of so much importance], and that thou shouldst expend such attention [or, heart-thought] upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words, in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in the man Christ Jesus may use them still more.

17. (Psa 8:4; 144:3). Job means, "What is man that thou shouldst make him [of so much importance], and that thou shouldst expend such attention [or, heart-thought] upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words, in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in the man Christ Jesus may use them still more.


18. With each new day (<reference osisRef="Ps.73.14">Psa 73:14</reference>). It is rather God's mercies, not our trials, that are new every morning (<reference osisRef="Lam.3.23">La 3:23</reference>). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [Cocceius].

18. With each new day (Psa 73:14). It is rather God's mercies, not our trials, that are new every morning (La 3:23). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [Cocceius].


19. How long (like a jealous keeper) wilt thou never take thine eyes off (so the Hebrew for "depart from") me? Nor let me alone for a brief respite (literally, "so long as I take to swallow my spittle"), an Arabic proverb, like our, "till I draw my breath."


<hi type="bold">20. I have sinned--</hi>Yet what sin can I do against ("to," <reference osisRef="Job.35.6">Job 35:6</reference>) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them--O thou Watcher (<reference osisRef="Job.7.12">Job 7:12</reference>; <reference osisRef="Dan.9.14">Da 9:14</reference>) of men. Job had borne with patience his trials, as sent by God (<reference osisRef="Job.1.21">Job 1:21</reference>; 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature.

<hi type="bold">set me as a mark--</hi>Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [Umbreit] (<reference osisRef="Lam.3.12">La 3:12</reference>).

20. I have sinned-- Yet what sin can I do against ("to," Job 35:6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them--O thou Watcher (Job 7:12; Da 9:14) of men. Job had borne with patience his trials, as sent by God (Job 1:21; 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature. set me as a mark-- Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [Umbreit] (La 3:12).


<hi type="bold">21. for now--</hi>very soon.

<hi type="bold">in the morning--</hi>not the resurrection; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. The reason why God does not give an immediate sense of pardon to awakened sinners is that they think they have a claim on God for it. <chapter eID="Job.7"/>

21. for now-- very soon. in the morning-- not the resurrection; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. The reason why God does not give an immediate sense of pardon to awakened sinners is that they think they have a claim on God for it.


<title type="x-s2">CHAPTER 8</title>
<hi type="bold">FIRST SERIES--</hi>FIRST SPEECH OF BILDAD, MORE SEVERE AND COARSE THAN THAT OF ELIPHAZ.
 <title type="x-s3"><reference osisRef="Job.8.1-Job.8.22">Job 8:1-22</reference>. The Address of Bildad.</title>

<hi type="bold">2. like a ... wind?--</hi>disregarding restraints, and daring against God.

CHAPTER 8 FIRST SERIES-- FIRST SPEECH OF BILDAD, MORE SEVERE AND COARSE THAN THAT OF ELIPHAZ. Job 8:1-22. The Address of Bildad. 2. like a... wind?-- disregarding restraints, and daring against God.


3. The repetition of "pervert" gives an emphasis galling to Job (<reference osisRef="Job.34.12">Job 34:12</reference>). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.

3. The repetition of "pervert" gives an emphasis galling to Job (Job 34:12). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.


<hi type="bold">4. If--</hi>Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." Umbreit makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.

4. If-- Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." Umbreit makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.


<hi type="bold">5. seek unto God betimes--</hi>early. Make it the first and chief anxiety (<reference osisRef="Ps.78.34">Psa 78:34</reference>; <reference osisRef="Hos.5.15">Ho 5:15</reference>; <reference osisRef="Isa.26.9">Is 26:9</reference>; <reference osisRef="Prov.8.17">Pr 8:17</reference>; <reference osisRef="Prov.13.24">13:24</reference>).

5. seek unto God betimes-- early. Make it the first and chief anxiety (Psa 78:34; Ho 5:15; Is 26:9; Pr 8:17; 13:24).


<hi type="bold">6. He would awake for thee--</hi>that is, arise to thy help. God seemed to be asleep toward the sufferer (<reference osisRef="Ps.35.23">Psa 35:23</reference>; <reference osisRef="Ps.7.6">7:6</reference>; <reference osisRef="Isa.51.9">Is 51:9</reference>).

<hi type="bold">make ... prosperous--</hi>restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.

6. He would awake for thee-- that is, arise to thy help. God seemed to be asleep toward the sufferer (Psa 35:23; 7:6; Is 51:9). make... prosperous-- restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.


<hi type="bold">7. thy beginning--</hi>the beginning of thy new happiness after restoration.

<hi type="bold">latter end--</hi>(<reference osisRef="Job.42.12">Job 42:12</reference>; <reference osisRef="Prov.23.18">Pr 23:18</reference>).

7. thy beginning-- the beginning of thy new happiness after restoration. latter end-- (Job 42:12; Pr 23:18).


8-9. The sages of the olden time reached an age beyond those of Job's time (see on <reference osisRef="Job.42.16">Job 42:16</reference>), and therefore could give the testimony of a fuller experience.

8-9. The sages of the olden time reached an age beyond those of Job's time (see on Job 42:16), and therefore could give the testimony of a fuller experience.


<hi type="bold">10. teach thee--</hi><reference osisRef="Job.6.24">Job 6:24</reference> had said, "Teach me." Bildad, therefore, says, "Since you want teaching, inquire of the fathers. They will teach thee."

<hi type="bold">utter words--</hi>more than mere speaking; "put forth well-considered words."

<hi type="bold">out of their heart--</hi>from observation and reflection; not merely, from their mouth: such, as Bildad insinuates, were Job's words. <reference osisRef="Job.8.11-Job.8.13">Job 8:11-13</reference> embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between the ungodly and the paper-reed is: 1. the luxuriant prosperity at first; and, 2. the sudden destruction.

10. teach thee-- Job 6:24 had said, "Teach me." Bildad, therefore, says, "Since you want teaching, inquire of the fathers. They will teach thee." utter words-- more than mere speaking; "put forth well-considered words." out of their heart-- from observation and reflection; not merely, from their mouth: such, as Bildad insinuates, were Job's words. Job 8:11-13 embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between the ungodly and the paper-reed is: 1. the luxuriant prosperity at first; and, 2. the sudden destruction.


<hi type="bold">11. rush--</hi>rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.

11. rush-- rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.


<hi type="bold">12. not cut down--</hi>Before it has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herbs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly seated in their possessions [Umbreit] (<reference osisRef="Ps.112.10">Psa 112:10</reference>).

12. not cut down-- Before it has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herbs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly seated in their possessions [Umbreit] (Psa 112:10).


<hi type="bold">13. paths--</hi>so "ways" (<reference osisRef="Prov.1.19">Pr 1:19</reference>).

<hi type="bold">all that forget God--</hi>the distinguishing trait of the godless (<reference osisRef="Ps.9.17">Psa 9:17</reference>; <reference osisRef="Ps.50.22">50:22</reference>).

13. paths-- so "ways" (Pr 1:19). all that forget God-- the distinguishing trait of the godless (Psa 9:17; 50:22).


<hi type="bold">14. cut off--</hi>so Gesenius; or, to accord with the metaphor of the spider's "house," "The confidence (on which he builds) shall be laid in ruins" (<reference osisRef="Isa.59.5">Is 59:5</reference>, <reference osisRef="Isa.59.6">6</reference>).

14. cut off-- so Gesenius; or, to accord with the metaphor of the spider's "house," "The confidence (on which he builds) shall be laid in ruins" (Is 59:5, 6).


<hi type="bold">15. he shall hold it fast--</hi>implying his eager grasp, when the storm of trial comes: as the spider "holds fast" by its web; but with this difference: the light spider is sustained by that on which it rests; the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as the spider's web."

15. he shall hold it fast-- implying his eager grasp, when the storm of trial comes: as the spider "holds fast" by its web; but with this difference: the light spider is sustained by that on which it rests; the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as the spider's web."


<hi type="bold">16. before the sun--</hi>that is, he (the godless) is green only before the sun rises; but he cannot bear its heat, and withers. So succulent plants like the gourd (<reference osisRef="Jonah.4.7">Jon 4:7</reference>, <reference osisRef="Jonah.4.8">8</reference>). But the widespreading in the garden does not quite accord with this. Better, "in sunshine"; the sun representing the smiling fortune of the hypocrite, during which he wondrously progresses [Umbreit]. The image is that of weeds growing in rank luxuriance and spreading over even heaps of stones and walls, and then being speedily torn away.

16. before the sun-- that is, he (the godless) is green only before the sun rises; but he cannot bear its heat, and withers. So succulent plants like the gourd (Jon 4:7, 8). But the widespreading in the garden does not quite accord with this. Better, "in sunshine"; the sun representing the smiling fortune of the hypocrite, during which he wondrously progresses [Umbreit]. The image is that of weeds growing in rank luxuriance and spreading over even heaps of stones and walls, and then being speedily torn away.


<hi type="bold">17. seeth the place of stones--</hi>Hebrew, "the house of stones"; that is, the wall surrounding the garden. The parasite plant, in creeping towards and over the wall--the utmost bound of the garden--is said figuratively to "see" or regard it.

17. seeth the place of stones-- Hebrew, "the house of stones"; that is, the wall surrounding the garden. The parasite plant, in creeping towards and over the wall--the utmost bound of the garden--is said figuratively to "see" or regard it.


18. If He (God) tear him away (properly, "to tear away rapidly and violently") from his place, "then it [the place personified] shall deny him" (<reference osisRef="Ps.103.16">Psa 103:16</reference>). The very soil is ashamed of the weeds lying withered on its surface, as though it never had been connected with them. So, when the godless falls from prosperity, his nearest friends disown him.

18. If He (God) tear him away (properly, "to tear away rapidly and violently") from his place, "then it [the place personified] shall deny him" (Psa 103:16). The very soil is ashamed of the weeds lying withered on its surface, as though it never had been connected with them. So, when the godless falls from prosperity, his nearest friends disown him.


19. Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last.

<hi type="bold">and out of the earth--</hi>others immediately, who take the place of the man thus punished; not godly men (<reference osisRef="Matt.3.9">Mt 3:9</reference>). For the place of the weeds is among stones, where the gardener wishes no plants. But, ungodly; a fresh crop of weeds always springs up in the place of those torn up: there is no end of hypocrites on earth [Umbreit].

19. Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last. and out of the earth-- others immediately, who take the place of the man thus punished; not godly men (Mt 3:9). For the place of the weeds is among stones, where the gardener wishes no plants. But, ungodly; a fresh crop of weeds always springs up in the place of those torn up: there is no end of hypocrites on earth [Umbreit].


20. Bildad regards Job as a righteous man, who has fallen into sin.

<hi type="bold">God will not cast away a perfect man--</hi>(or godly man, such as Job was), if he will only repent. Those alone who persevere in sin God will not help (Hebrew, "take by the hand," <reference osisRef="Ps.73.23">Psa 73:23</reference>; <reference osisRef="Isa.41.13">Is 41:13</reference>; <reference osisRef="Isa.42.6">42:6</reference>) when fallen.

20. Bildad regards Job as a righteous man, who has fallen into sin. God will not cast away a perfect man-- (or godly man, such as Job was), if he will only repent. Those alone who persevere in sin God will not help (Hebrew, "take by the hand," Psa 73:23; Is 41:13; 42:6) when fallen.


<hi type="bold">21. Till--</hi>literally, "to the point that"; God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c.

21. Till-- literally, "to the point that"; God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c.


22. The haters of Job are the wicked. They shall be clothed with shame (<reference osisRef="Jer.3.25">Jr 3:25</reference>; <reference osisRef="Ps.35.26">Psa 35:26</reference>; <reference osisRef="Ps.109.29">109:29</reference>), at the failure of their hope that Job would utterly perish, and because they, instead of him, come to naught. <chapter eID="Job.8"/>

22. The haters of Job are the wicked. They shall be clothed with shame (Jr 3:25; Psa 35:26; 109:29), at the failure of their hope that Job would utterly perish, and because they, instead of him, come to naught.


<title type="x-s2">CHAPTER 9</title>
 FIRST SERIES.
 <title type="x-s3"><reference osisRef="Job.9.1-Job.9.35">Job 9:1-35</reference>. Reply of Job to Bildad.</title>

<hi type="bold">2. I know it is so of a truth--</hi>that God does not "pervert justice" (<reference osisRef="Job.8.3">Job 8:3</reference>). But (even though I be sure of being in the right) how can a mere man assert his right--(be just) with God. The Gospel answers (<reference osisRef="Rom.3.26">Ro 3:26</reference>).

CHAPTER 9 FIRST SERIES. Job 9:1-35. Reply of Job to Bildad. 2. I know it is so of a truth-- that God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right) how can a mere man assert his right--(be just) with God. The Gospel answers (Ro 3:26).


<hi type="bold">3. If he--</hi>God

<hi type="bold">will contend with him--</hi>literally, "deign to enter into judgment."

<hi type="bold">he cannot answer, &c.--</hi>He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.

3. If he-- God will contend with him-- literally, "deign to enter into judgment." he cannot answer, &c.-- He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.


<hi type="bold">4. wise in heart--</hi>in understanding!--and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power.

<hi type="bold">hardened himself--</hi>or his neck (<reference osisRef="Prov.29.1">Pr 29:1</reference>); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.

4. wise in heart-- in understanding!--and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power. hardened himself-- or his neck (Pr 29:1); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.


<hi type="bold">5. and they know not--</hi>Hebrew for "suddenly, unexpectedly, before they are aware of it" (<reference osisRef="Ps.35.8">Psa 35:8</reference>); "at unawares"; Hebrew, which "he knoweth not of" (<reference osisRef="Joel.2.14">Joe 2:14</reference>; <reference osisRef="Prov.5.6">Pr 5:6</reference>).

5. and they know not-- Hebrew for "suddenly, unexpectedly, before they are aware of it" (Psa 35:8); "at unawares"; Hebrew, which "he knoweth not of" (Joe 2:14; Pr 5:6).


6. The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (<reference osisRef="Ps.75.3">Psa 75:3</reference>; <reference osisRef="Isa.24.20">Is 24:20</reference>). The literal truth as to the earth is given (<reference osisRef="Job.26.7">Job 26:7</reference>).

6. The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (Psa 75:3; Is 24:20). The literal truth as to the earth is given (Job 26:7).


7. The sun, at His command, does not rise; namely, in an eclipse, or the darkness that accompanies earthquakes (<reference osisRef="Job.9.6">Job 9:6</reference>).

<hi type="bold">sealeth up the stars--</hi>that is, totally covers as one would seal up a room, that its contents may not be seen.

7. The sun, at His command, does not rise; namely, in an eclipse, or the darkness that accompanies earthquakes (Job 9:6). sealeth up the stars-- that is, totally covers as one would seal up a room, that its contents may not be seen.


<hi type="bold">8. spreadeth out--</hi>(<reference osisRef="Isa.40.22">Is 40:22</reference>; <reference osisRef="Ps.104.2">Psa 104:2</reference>). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (<reference osisRef="Ps.18.9">Psa 18:9</reference>). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (<reference osisRef="Deut.33.29">De 33:29</reference>; <reference osisRef="Amos.4.13">Am 4:13</reference>; <reference osisRef="Matt.14.26">Mt 14:26</reference>). The Egyptian hieroglyphic for impossibility is a man walking on waves.

8. spreadeth out-- (Is 40:22; Psa 104:2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (Psa 18:9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (De 33:29; Am 4:13; Mt 14:26). The Egyptian hieroglyphic for impossibility is a man walking on waves.


<hi type="bold">9. maketh--</hi>rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [Umbreit].

<hi type="bold">Arcturus--</hi>the great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. Brinkley, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham.

<hi type="bold">Orion--</hi>Hebrew, "the fool"; in <reference osisRef="Job.38.31">Job 38:31</reference> he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion among the Greeks. Sabaism (worship of the heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (<reference osisRef="Gen.10.9">Ge 10:9</reference>, <reference osisRef="Gen.10.10">10</reference>).

<hi type="bold">Pleiades--</hi>literally, "the heap of stars"; Arabic, "knot of stars." The various names of this constellation in the East express the close union of the stars in it (<reference osisRef="Amos.5.8">Am 5:8</reference>).

<hi type="bold">chambers of the south--</hi>the unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.

9. maketh-- rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [Umbreit]. Arcturus-- the great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. Brinkley, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham. Orion-- Hebrew, "the fool"; in Job 38:31 he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion among the Greeks. Sabaism (worship of the heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Ge 10:9, 10). Pleiades-- literally, "the heap of stars"; Arabic, "knot of stars." The various names of this constellation in the East express the close union of the stars in it (Am 5:8). chambers of the south-- the unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.


10. Repeated from Eliphaz (<reference osisRef="Job.5.9">Job 5:9</reference>).

10. Repeated from Eliphaz (Job 5:9).


<hi type="bold">11. I see him not: he passeth on--</hi>The image is that of a howling wind (<reference osisRef="Isa.21.1">Is 21:1</reference>). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (<reference osisRef="John.3.8">Joh 3:8</reference>). Therefore, reasons Job, it is impossible to contend with Him.

11. I see him not: he passeth on-- The image is that of a howling wind (Is 21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (Joh 3:8). Therefore, reasons Job, it is impossible to contend with Him.


12. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (<reference osisRef="Eccl.8.4">Ec 8:4</reference>; <reference osisRef="Dan.4.35">Da 4:35</reference>).

12. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ec 8:4; Da 4:35).


<hi type="bold">13. If God--</hi>rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [Umbreit].

<hi type="bold">the proud helpers--</hi>The arrogant, who would help one contending with the Almighty, are of no avail against Him.

13. If God-- rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [Umbreit]. the proud helpers-- The arrogant, who would help one contending with the Almighty, are of no avail against Him.


<hi type="bold">14. How much less shall I? &c.--</hi>who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.

14. How much less shall I? &c.-- who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.


15. (<reference osisRef="Job.10.15">Job 10:15</reference>). Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (<reference osisRef="1Cor.4.4">1Co 4:4</reference>).

15. (Job 10:15). Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1Co 4:4).


<hi type="bold">16-17. would I not believe that he had hearkened unto my voice--</hi>who breaketh me (as a tree stripped of its leaves) with a tempest.

16-17. would I not believe that he had hearkened unto my voice-- who breaketh me (as a tree stripped of its leaves) with a tempest.


19. Umbreit takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So <reference osisRef="Jer.49.19">Jr 49:19</reference>). The last words certainly apply better to God than to Job. The sense is substantially the same if we make "me" apply to Job. The "lo!" expresses God's swift readiness for battle when challenged.

19. Umbreit takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So Jr 49:19). The last words certainly apply better to God than to Job. The sense is substantially the same if we make "me" apply to Job. The "lo!" expresses God's swift readiness for battle when challenged.


<hi type="bold">20. it--</hi>(<reference osisRef="Job.15.6">Job 15:6</reference>; <reference osisRef="Luke.19.22">Lu 19:22</reference>); or "He," God.

20. it-- (Job 15:6; Lu 19:22); or "He," God.


21. Literally, here (and in <reference osisRef="Job.9.20">Job 9:20</reference>), "I perfect! I should not know my soul! I would despise," [that is], "disown my life"; that is, Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty [Rosenmuller].

21. Literally, here (and in Job 9:20), "I perfect! I should not know my soul! I would despise," [that is], "disown my life"; that is, Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty [Rosenmuller].


<hi type="bold">22. one thing--</hi>"It is all one; whether perfect or wicked--He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufferings here do not prove great guilt (<reference osisRef="Luke.13.1-Luke.13.5">Lu 13:1-5</reference>; <reference osisRef="Eccl.9.2">Ec 9:2</reference>).

22. one thing-- "It is all one; whether perfect or wicked--He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufferings here do not prove great guilt (Lu 13:1-5; Ec 9:2).


<hi type="bold">23. If--</hi>Rather, "While (His) scourge slays suddenly (the wicked, <reference osisRef="Job.9.22">Job 9:22</reference>), He laughs at (disregards; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain by a sudden stroke, the former pine away gradually. The translation, "trial," does not express the antithesis to "slay suddenly," as "pining away" does [Umbreit].

23. If-- Rather, "While (His) scourge slays suddenly (the wicked, Job 9:22), He laughs at (disregards; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain by a sudden stroke, the former pine away gradually. The translation, "trial," does not express the antithesis to "slay suddenly," as "pining away" does [Umbreit].