<hi type="bold">21. one--</hi>rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [Umbreit]. So God helped Jacob in wrestling against Himself (compare <reference osisRef="Job.23.6">Job 23:6</reference>; <reference osisRef="Gen.32.25">Ge 32:25</reference>). God in Jesus Christ does plead with God for man (<reference osisRef="Rom.8.26">Ro 8:26</reference>, <reference osisRef="Rom.8.27">27</reference>).

<hi type="bold">as a man--</hi>literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ--a boon longed for by Job (<reference osisRef="Job.9.33">Job 9:33</reference>), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (<reference osisRef="Ps.80.17">Psa 80:17</reference>).

<hi type="bold">for his neighbour--</hi>Hebrew, "friend." Job himself (<reference osisRef="Job.42.8">Job 42:8</reference>) pleaded as intercessor for his "friends," though "his scorners" (<reference osisRef="Job.16.20">Job 16:20</reference>); so Jesus Christ the Son of man (<reference osisRef="Luke.23.34">Lu 23:34</reference>); "for friends" (<reference osisRef="John.15.13-John.15.15">Joh 15:13-15</reference>).

21. one-- rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [Umbreit]. So God helped Jacob in wrestling against Himself (compare Job 23:6; Ge 32:25). God in Jesus Christ does plead with God for man (Ro 8:26, 27). as a man-- literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ--a boon longed for by Job (Job 9:33), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (Psa 80:17). for his neighbour-- Hebrew, "friend." Job himself (Job 42:8) pleaded as intercessor for his "friends," though "his scorners" (Job 16:20); so Jesus Christ the Son of man (Lu 23:34); "for friends" (Joh 15:13-15).


<hi type="bold">22. few--</hi>literally, "years of number," that is, few, opposed to numberless (<reference osisRef="Gen.34.30">Ge 34:30</reference>). <chapter eID="Job.16"/>

22. few-- literally, "years of number," that is, few, opposed to numberless (Ge 34:30).


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Job.17.1-Job.17.16">Job 17:1-16</reference>. Job's Answer Continued.</title>

<hi type="bold">1. breath ... corrupt--</hi>result of elephantiasis. But Umbreit, "my strength (spirit) is spent."

<hi type="bold">extinct--</hi>Life is compared to an expiring light. "The light of my day is extinguished."

<hi type="bold">graves--</hi>plural, to heighten the force.

CHAPTER 17 Job 17:1-16. Job's Answer Continued. 1. breath... corrupt-- result of elephantiasis. But Umbreit, "my strength (spirit) is spent." extinct-- Life is compared to an expiring light. "The light of my day is extinguished." graves-- plural, to heighten the force.


2. Umbreit, more emphatically, "had I only not to endure mockery, in the midst of their contentions I (mine eye) would remain quiet."

<hi type="bold">eye continue--</hi>Hebrew, "tarry all night"; a figure taken from sleep at night, to express undisturbed rest; opposed to (<reference osisRef="Job.16.20">Job 16:20</reference>), when the eye of Job is represented as pouring out tears to God without rest.

2. Umbreit, more emphatically, "had I only not to endure mockery, in the midst of their contentions I (mine eye) would remain quiet." eye continue-- Hebrew, "tarry all night"; a figure taken from sleep at night, to express undisturbed rest; opposed to (Job 16:20), when the eye of Job is represented as pouring out tears to God without rest.


<hi type="bold">3. Lay down now--</hi>namely, a pledge or security; that is, be my surety; do Thou attest my innocence, since my friends only mock me (<reference osisRef="Job.17.2">Job 17:2</reference>). Both litigating parties had to lay down a sum as security before the trial.

<hi type="bold">put me in a surety--</hi>Provide a surety for me (in the trial) with Thee. A presage of the "surety" (<reference osisRef="Heb.7.22">He 7:22</reference>), or "one Mediator between God and man" (see on <reference osisRef="Job.16.21">Job 16:21</reference>).

<hi type="bold">strike hands--</hi>"who else (save God Himself) could strike hands with me?" that is, be my security (<reference osisRef="Ps.119.122">Psa 119:122</reference>). The Hebrew strikes the hand of him for whom he goes security (<reference osisRef="Prov.6.1">Pr 6:1</reference>).

3. Lay down now-- namely, a pledge or security; that is, be my surety; do Thou attest my innocence, since my friends only mock me (Job 17:2). Both litigating parties had to lay down a sum as security before the trial. put me in a surety-- Provide a surety for me (in the trial) with Thee. A presage of the "surety" (He 7:22), or "one Mediator between God and man" (see on Job 16:21). strike hands-- "who else (save God Himself) could strike hands with me?" that is, be my security (Psa 119:122). The Hebrew strikes the hand of him for whom he goes security (Pr 6:1).


<hi type="bold">4. their heart--</hi>The intellect of his friends.

<hi type="bold">shalt ... exalt--</hi>Rather imperative, "exalt them not"; allow them not to conquer [Umbreit], (<reference osisRef="Isa.6.9">Is 6:9</reference>, <reference osisRef="Isa.6.10">10</reference>).

4. their heart-- The intellect of his friends. shalt... exalt-- Rather imperative, "exalt them not"; allow them not to conquer [Umbreit], (Is 6:9, 10).


5. The Hebrew for "flattery" is "smoothness"; then it came to mean a prey divided by lot, because a smooth stone was used in casting the lots (<reference osisRef="Deut.18.8">De 18:8</reference>), "a portion" (<reference osisRef="Gen.14.24">Ge 14:24</reference>). Therefore translate, "He that delivers up his friend as a prey (which the conduct of my friends implies that they would do), even the eyes," &c. [Noyes] (<reference osisRef="Job.11.20">Job 11:20</reference>). Job says this as to the sinner's children, retorting upon their reproach as to the cutting off of his (<reference osisRef="Job.5.4">Job 5:4</reference>; <reference osisRef="Job.15.30">15:30</reference>). This accords with the Old Testament dispensation of legal retribution (<reference osisRef="Exod.20.5">Ex 20:5</reference>).

5. The Hebrew for "flattery" is "smoothness"; then it came to mean a prey divided by lot, because a smooth stone was used in casting the lots (De 18:8), "a portion" (Ge 14:24). Therefore translate, "He that delivers up his friend as a prey (which the conduct of my friends implies that they would do), even the eyes," &c. [Noyes] (Job 11:20). Job says this as to the sinner's children, retorting upon their reproach as to the cutting off of his (Job 5:4; 15:30). This accords with the Old Testament dispensation of legal retribution (Ex 20:5).


<hi type="bold">6. He--</hi>God. The poet reverentially suppresses the name of God when speaking of calamities inflicted.

<hi type="bold">by-word--</hi>(<reference osisRef="Deut.28.37">De 28:37</reference>; <reference osisRef="Ps.69.11">Psa 69:11</reference>). My awful punishment makes my name execrated everywhere, as if I must have been superlatively bad to have earned it.

<hi type="bold">aforetime ... tabret--</hi>as David was honored (<reference osisRef="1Sam.18.6">1Sa 18:6</reference>). Rather from a different Hebrew root, "I am treated to my face as an object of disgust," literally, "an object to be spit upon in the face" (<reference osisRef="Num.12.14">Nu 12:14</reference>). So Raca means (<reference osisRef="Matt.5.22">Mt 5:22</reference>) [Umbreit].

6. He-- God. The poet reverentially suppresses the name of God when speaking of calamities inflicted. by-word-- (De 28:37; Psa 69:11). My awful punishment makes my name execrated everywhere, as if I must have been superlatively bad to have earned it. aforetime... tabret-- as David was honored (1Sa 18:6). Rather from a different Hebrew root, "I am treated to my face as an object of disgust," literally, "an object to be spit upon in the face" (Nu 12:14). So Raca means (Mt 5:22) [Umbreit].


7. (<reference osisRef="Ps.6.7">Psa 6:7</reference>; <reference osisRef="Ps.31.9">31:9</reference>; <reference osisRef="Deut.34.7">De 34:7</reference>).

<hi type="bold">members--</hi>literally, "figures"; all the individual members being peculiar forms of the body; opposed to "shadow," which looks like a figure without solidity.

7. (Psa 6:7; 31:9; De 34:7). members-- literally, "figures"; all the individual members being peculiar forms of the body; opposed to "shadow," which looks like a figure without solidity.


<hi type="bold">8. astonied--</hi>at my unmerited sufferings.

<hi type="bold">against the hypocrite--</hi>The upright shall feel their sense of justice wounded ("will be indignant") because of the prosperity of the wicked. By "hypocrite" or "ungodly," he perhaps glances at his false friends.

8. astonied-- at my unmerited sufferings. against the hypocrite-- The upright shall feel their sense of justice wounded ("will be indignant") because of the prosperity of the wicked. By "hypocrite" or "ungodly," he perhaps glances at his false friends.


9. The strength of religious principle is heightened by misfortune. The pious shall take fresh courage to persevere from the example of suffering Job. The image is from a warrior acquiring new courage in action (<reference osisRef="Isa.40.30">Is 40:30</reference>, <reference osisRef="Isa.40.31">31</reference>; <reference osisRef="Phil.1.14">Php 1:14</reference>).

9. The strength of religious principle is heightened by misfortune. The pious shall take fresh courage to persevere from the example of suffering Job. The image is from a warrior acquiring new courage in action (Is 40:30, 31; Php 1:14).


<hi type="bold">10. return--</hi>If you have anything to advance really wise, though I doubt it, recommence your speech. For as yet I cannot find one wise man among you all.

10. return-- If you have anything to advance really wise, though I doubt it, recommence your speech. For as yet I cannot find one wise man among you all.


11. Only do not vainly speak of the restoration of health to me; for "my days are past."

<hi type="bold">broken off--</hi>as the threads of the web cut off from the loom (<reference osisRef="Isa.38.12">Is 38:12</reference>).

<hi type="bold">thoughts--</hi>literally, "possessions," that is, all the feelings and fair hopes which my heart once nourished. These belong to the heart, as "purposes" to the understanding; the two together here describe the entire inner man.

11. Only do not vainly speak of the restoration of health to me; for "my days are past." broken off-- as the threads of the web cut off from the loom (Is 38:12). thoughts-- literally, "possessions," that is, all the feelings and fair hopes which my heart once nourished. These belong to the heart, as "purposes" to the understanding; the two together here describe the entire inner man.


<hi type="bold">12. They--</hi>namely, "my friends."

<hi type="bold">change the night into day--</hi>that is, would try to persuade me of the change of my misery into joy, which is impossible [Umbreit] (<reference osisRef="Job.11.17">Job 11:17</reference>); (but) the light of prosperity (could it be enjoyed) would be short because of the darkness of adversity. Or better for "short," the Hebrew "near"; "and the light of new prosperity should be near in the face of (before) the darkness of death"; that is, they would persuade me that light is near, even though darkness approaches.

12. They-- namely, "my friends." change the night into day-- that is, would try to persuade me of the change of my misery into joy, which is impossible [Umbreit] (Job 11:17); (but) the light of prosperity (could it be enjoyed) would be short because of the darkness of adversity. Or better for "short," the Hebrew "near"; "and the light of new prosperity should be near in the face of (before) the darkness of death"; that is, they would persuade me that light is near, even though darkness approaches.


13. Rather, "if I wait for this grave (Sheol, or the unseen world) as my house, and make my bed in the darkness (<reference osisRef="Job.17.14">Job 17:14</reference>), and say to corruption," rather, "to the pit" or "grave," &c. (<reference osisRef="Job.17.15">Job 17:15</reference>). Where then is my hope? [Umbreit]. The apodosis is at <reference osisRef="Job.17.15">Job 17:15</reference>.

13. Rather, "if I wait for this grave (Sheol, or the unseen world) as my house, and make my bed in the darkness (Job 17:14), and say to corruption," rather, "to the pit" or "grave," &c. (Job 17:15). Where then is my hope? [Umbreit]. The apodosis is at Job 17:15.


<hi type="bold">14. Thou art my father, &c.--</hi>expressing most intimate connection (<reference osisRef="Prov.7.4">Pr 7:4</reference>). His diseased state made him closely akin to the grave and worm.

14. Thou art my father, &c.-- expressing most intimate connection (Pr 7:4). His diseased state made him closely akin to the grave and worm.


15. Who shall see it fulfilled? namely, the "hope" (<reference osisRef="Job.11.18">Job 11:18</reference>) which they held out to him of restoration.

15. Who shall see it fulfilled? namely, the "hope" (Job 11:18) which they held out to him of restoration.


<hi type="bold">16. They--</hi>namely, my hopes shall be buried with me.

<hi type="bold">bars--</hi>(<reference osisRef="Isa.38.10">Is 38:10</reference>). Rather, the wastes or solitudes of the pit (sheol, the unseen world).

<hi type="bold">rest together--</hi>the rest of me and my hope is in, &c. Both expire together. The word "rest" implies that man's ceaseless hopes only rob him of rest. <chapter eID="Job.17"/>

16. They-- namely, my hopes shall be buried with me. bars-- (Is 38:10). Rather, the wastes or solitudes of the pit (sheol, the unseen world). rest together-- the rest of me and my hope is in, &c. Both expire together. The word "rest" implies that man's ceaseless hopes only rob him of rest.


<title type="x-s2">CHAPTER 18</title>
 SECOND SERIES.
 <title type="x-s3"><reference osisRef="Job.18.1-Job.18.21">Job 18:1-21</reference>. Reply of Bildad.</title>

<hi type="bold">2. ye--</hi>the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.

CHAPTER 18 SECOND SERIES. Job 18:1-21. Reply of Bildad. 2. ye-- the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.


<hi type="bold">3. beasts--</hi>alluding to what Job said (<reference osisRef="Job.12.7">Job 12:7</reference>; so <reference osisRef="Isa.1.3">Is 1:3</reference>).

<hi type="bold">vile--</hi>rather from a Hebrew root, "to stop up." "Stubborn," answering to the stupidity implied in the parallel first clause [Umbreit]. Why should we give occasion by your empty speeches for our being mutually reputed, in the sight of Job and one another, as unintelligent? (<reference osisRef="Job.17.4">Job 17:4</reference>, <reference osisRef="Job.17.10">10</reference>).

3. beasts-- alluding to what Job said (Job 12:7; so Is 1:3). vile-- rather from a Hebrew root, "to stop up." "Stubborn," answering to the stupidity implied in the parallel first clause [Umbreit]. Why should we give occasion by your empty speeches for our being mutually reputed, in the sight of Job and one another, as unintelligent? (Job 17:4, 10).


4. Rather, turning to Job, "thou that tearest thyself in anger" (<reference osisRef="Job.5.2">Job 5:2</reference>).

<hi type="bold">be forsaken?--</hi>become desolate. He alludes here to Job's words as to the "rock," crumbling away (<reference osisRef="Job.14.18">Job 14:18</reference>, <reference osisRef="Job.14.19">19</reference>); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would be disturbed and the earth become desolate through unavenged wickedness [Umbreit]. Bildad takes it for granted Job is a great sinner (<reference osisRef="Job.8.3-Job.8.6">Job 8:3-6</reference>; <reference osisRef="Isa.24.5">Is 24:5</reference>, <reference osisRef="Isa.24.6">6</reference>). "Shall that which stands fast as a rock be removed for your special accommodation?"

4. Rather, turning to Job, "thou that tearest thyself in anger" (Job 5:2). be forsaken?-- become desolate. He alludes here to Job's words as to the "rock," crumbling away (Job 14:18, 19); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would be disturbed and the earth become desolate through unavenged wickedness [Umbreit]. Bildad takes it for granted Job is a great sinner (Job 8:3-6; Is 24:5, 6). "Shall that which stands fast as a rock be removed for your special accommodation?"


5. That (<reference osisRef="Job.18.4">Job 18:4</reference>) cannot be. The decree of God is unalterable, the light (prosperity) of the wicked shall at length be put out.

<hi type="bold">his fire--</hi>alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit fires to direct him to it. The ungodly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate!

5. That (Job 18:4) cannot be. The decree of God is unalterable, the light (prosperity) of the wicked shall at length be put out. his fire-- alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit fires to direct him to it. The ungodly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate!


<hi type="bold">6. candle--</hi>the lamp which in the East is usually fastened to the ceiling. Oil abounds in those regions, and the lamp was kept burning all night, as now in Egypt, where the poorest would rather dispense with food than the night lamp (<reference osisRef="Ps.18.28">Psa 18:28</reference>). To put out the lamp was an image of utter desolation.

6. candle-- the lamp which in the East is usually fastened to the ceiling. Oil abounds in those regions, and the lamp was kept burning all night, as now in Egypt, where the poorest would rather dispense with food than the night lamp (Psa 18:28). To put out the lamp was an image of utter desolation.


<hi type="bold">7. steps of his strength--</hi>Hebrew, for "His strong steps." A firm step marks health. To be straitened in steps is to be no longer able to move about at will (<reference osisRef="Prov.4.12">Pr 4:12</reference>).

<hi type="bold">his own counsel--</hi>Plans shall be the means of his fall (<reference osisRef="Job.5.13">Job 5:13</reference>).

7. steps of his strength-- Hebrew, for "His strong steps." A firm step marks health. To be straitened in steps is to be no longer able to move about at will (Pr 4:12). his own counsel-- Plans shall be the means of his fall (Job 5:13).


<hi type="bold">8. he walketh upon--</hi>rather, "he lets himself go into the net" [Umbreit]. If the English Version be retained, then understand "snare" to be the pitfall, covered over with branches and earth, which when walked upon give way (<reference osisRef="Ps.9.15">Psa 9:15</reference>; <reference osisRef="Ps.35.8">35:8</reference>).

8. he walketh upon-- rather, "he lets himself go into the net" [Umbreit]. If the English Version be retained, then understand "snare" to be the pitfall, covered over with branches and earth, which when walked upon give way (Psa 9:15; 35:8).


<hi type="bold">9. robber--</hi>rather answering to "gin" in the parallel clause, "the noose shall hold him fast" [Umbreit].

9. robber-- rather answering to "gin" in the parallel clause, "the noose shall hold him fast" [Umbreit].


<hi type="bold">11. Terrors--</hi>often mentioned in this book (<reference osisRef="Job.18.14">Job 18:14</reference>; <reference osisRef="Job.24.17">24:17</reference>; &c.). The terrors excited through an evil conscience are here personified. "Magor-missabib" (<reference osisRef="Jer.20.3">Jr 20:3</reference>).

<hi type="bold">drive ... to his feet--</hi>rather, "shall pursue" (literally, "scatter," <reference osisRef="Hab.3.14">Ha 3:14</reference>) him close "at his heels" (literally, "immediately after his feet," <reference osisRef="Hab.3.5">Ha 3:5</reference>; <reference osisRef="1Sam.25.42">1Sa 25:42</reference>; Hebrew). The image is that of a pursuing conqueror who scatters the enemy [Umbreit].

11. Terrors-- often mentioned in this book (Job 18:14; 24:17; &c.). The terrors excited through an evil conscience are here personified. "Magor-missabib" (Jr 20:3). drive... to his feet-- rather, "shall pursue" (literally, "scatter," Ha 3:14) him close "at his heels" (literally, "immediately after his feet," Ha 3:5; 1Sa 25:42; Hebrew). The image is that of a pursuing conqueror who scatters the enemy [Umbreit].


12. The Hebrew is brief and bold, "his strength is hungry."

<hi type="bold">destruction--</hi>that is, a great calamity (<reference osisRef="Prov.1.27">Pr 1:27</reference>).

<hi type="bold">ready at his side--</hi>close at hand to destroy him (<reference osisRef="Prov.19.29">Pr 19:29</reference>).

12. The Hebrew is brief and bold, "his strength is hungry." destruction-- that is, a great calamity (Pr 1:27). ready at his side-- close at hand to destroy him (Pr 19:29).


13. Umbreit has "he" for "it," that is, "in the rage of hunger he shall devour his own body"; or, "his own children" (<reference osisRef="Lam.4.10">La 4:10</reference>). Rather, "destruction" from <reference osisRef="Job.18.12">Job 18:12</reference> is nominative to "devour."

<hi type="bold">strength--</hi>rather, "members" (literally, the "branches" of a tree).

<hi type="bold">the first-born of death--</hi>a personification full of poetical horror. The first-born son held the chief place (<reference osisRef="Gen.49.3">Ge 49:3</reference>); so here the chiefest (most deadly) disease that death has ever engendered (<reference osisRef="Isa.14.30">Is 14:30</reference>; "first-born of the poor"--the poorest). The Arabs call fever, "daughter of death."

13. Umbreit has "he" for "it," that is, "in the rage of hunger he shall devour his own body"; or, "his own children" (La 4:10). Rather, "destruction" from Job 18:12 is nominative to "devour." strength-- rather, "members" (literally, the "branches" of a tree). the first-born of death-- a personification full of poetical horror. The first-born son held the chief place (Ge 49:3); so here the chiefest (most deadly) disease that death has ever engendered (Is 14:30; "first-born of the poor"--the poorest). The Arabs call fever, "daughter of death."


<hi type="bold">14. confidence--</hi>all that the father trusted in for domestic happiness, children, fortune, &c., referring to Job's losses.

<hi type="bold">rooted out--</hi>suddenly torn away, it shall bring--that is, he shall be brought; or, as Umbreit better has, "Thou (God) shalt bring him slowly." The Hebrew expresses, "to stride slowly and solemnly." The godless has a fearful death for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the tabled ruler of the dead, but Death, with all its terrors to the ungodly, personified.

14. confidence-- all that the father trusted in for domestic happiness, children, fortune, &c., referring to Job's losses. rooted out-- suddenly torn away, it shall bring--that is, he shall be brought; or, as Umbreit better has, "Thou (God) shalt bring him slowly." The Hebrew expresses, "to stride slowly and solemnly." The godless has a fearful death for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the tabled ruler of the dead, but Death, with all its terrors to the ungodly, personified.


<hi type="bold">15. It--</hi>"Terror" shall haunt, &c., and not as Umbreit, "another," which the last clause of the verse disproves.

<hi type="bold">none of his--</hi>It is his no longer.

<hi type="bold">brimstone--</hi>probably comparing the calamity of Job by the "fire of God" (<reference osisRef="Job.1.16">Job 1:16</reference>) to the destruction of guilty Sodom by fire and brimstone (<reference osisRef="Gen.19.24">Ge 19:24</reference>).

15. It-- "Terror" shall haunt, &c., and not as Umbreit, "another," which the last clause of the verse disproves. none of his-- It is his no longer. brimstone-- probably comparing the calamity of Job by the "fire of God" (Job 1:16) to the destruction of guilty Sodom by fire and brimstone (Ge 19:24).


<hi type="bold">16. Roots--</hi>himself.

<hi type="bold">branch--</hi>his children (<reference osisRef="Job.8.12">Job 8:12</reference>; <reference osisRef="Job.15.30">15:30</reference>; Mal 4:1).

16. Roots-- himself. branch-- his children (Job 8:12; 15:30; Mal 4:1).


<hi type="bold">17. street--</hi>Men shall not speak of him in meeting in the highways; rather, "in the field" or "meadow"; the shepherds shall no more mention his name--a picture from nomadic life [Umbreit].

17. street-- Men shall not speak of him in meeting in the highways; rather, "in the field" or "meadow"; the shepherds shall no more mention his name--a picture from nomadic life [Umbreit].


<hi type="bold">18. light ... darkness--</hi>existence--nonexistence.

18. light... darkness-- existence--nonexistence.


<hi type="bold">19. nephew--</hi>(so <reference osisRef="Isa.14.22">Is 14:22</reference>). But it is translated "grandson" (<reference osisRef="Gen.21.23">Ge 21:23</reference>); translate "kinsman."

19. nephew-- (so Is 14:22). But it is translated "grandson" (Ge 21:23); translate "kinsman."


<hi type="bold">20. after ... before--</hi>rather, "those in the West--those in the East"; that is, all people; literally, "those behind--those before"; for Orientals in geography turn with their faces to the east (not to the north as we), and back to the west; so that before--east; behind--north (so <reference osisRef="Zech.14.8">Zec 14:8</reference>).

<hi type="bold">day--</hi>of ruin (Ob 12).

<hi type="bold">affrighted--</hi>seized with terror (<reference osisRef="Job.21.6">Job 21:6</reference>; <reference osisRef="Isa.13.8">Is 13:8</reference>).

20. after... before-- rather, "those in the West--those in the East"; that is, all people; literally, "those behind--those before"; for Orientals in geography turn with their faces to the east (not to the north as we), and back to the west; so that before--east; behind--north (so Zec 14:8). day-- of ruin (Ob 12). affrighted-- seized with terror (Job 21:6; Is 13:8).


21. (<reference osisRef="Job.8.22">Job 8:22</reference>, Margin). <chapter eID="Job.18"/>

21. (Job 8:22, Margin).


<title type="x-s2">CHAPTER 19</title>
 SECOND SERIES.
 <title type="x-s3"><reference osisRef="Job.19.1-Job.19.29">Job 19:1-29</reference>. Job's Reply to Bildad.</title>

<hi type="bold">2. How long, &c.--</hi>retorting Bildad's words (<reference osisRef="Job.18.2">Job 18:2</reference>). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.

CHAPTER 19 SECOND SERIES. Job 19:1-29. Job's Reply to Bildad. 2. How long, &c.-- retorting Bildad's words (Job 18:2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.


<hi type="bold">3. These--</hi>prefixed emphatically to numbers (<reference osisRef="Gen.27.36">Ge 27:36</reference>).

<hi type="bold">ten--</hi>that is, often (<reference osisRef="Gen.31.7">Ge 31:7</reference>).

<hi type="bold">make yourselves strange--</hi>rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]).

<hi type="bold">4.erred--</hi>The Hebrew expresses unconscious error. Job was unconscious of wilful sin.

<hi type="bold">remaineth--</hi>literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.

3. These-- prefixed emphatically to numbers (Ge 27:36). ten-- that is, often (Ge 31:7). make yourselves strange-- rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]). 4.erred-- The Hebrew expresses unconscious error. Job was unconscious of wilful sin. remaineth-- literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.


<hi type="bold">5. magnify, &c.--</hi>Speak proudly (Ob 12; <reference osisRef="Ezek.35.13">Eze 35:13</reference>).

<hi type="bold">against me--</hi>emphatically repeated (<reference osisRef="Ps.38.16">Psa 38:16</reference>).

<hi type="bold">plead ... reproach--</hi>English Version makes this part of the protasis, "if" being understood, and the apodosis beginning at <reference osisRef="Job.19.6">Job 19:6</reference>. Better with Umbreit, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version "reproach" will mean Job's calamities, which they "pleaded" against him as a "reproach," or proof of guilt.

5. magnify, &c.-- Speak proudly (Ob 12; Eze 35:13). against me-- emphatically repeated (Psa 38:16). plead... reproach-- English Version makes this part of the protasis, "if" being understood, and the apodosis beginning at Job 19:6. Better with Umbreit, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version "reproach" will mean Job's calamities, which they "pleaded" against him as a "reproach," or proof of guilt.


<hi type="bold">6. compassed ... net--</hi>alluding to Bildad's words (<reference osisRef="Job.18.8">Job 18:8</reference>). Know, that it is not that I as a wicked man have been caught in my "own net"; it is God who has compassed me in His--why, I know not.

6. compassed... net-- alluding to Bildad's words (Job 18:8). Know, that it is not that I as a wicked man have been caught in my "own net"; it is God who has compassed me in His--why, I know not.


<hi type="bold">7. wrong--</hi>violence: brought on him by God.

<hi type="bold">no judgment--</hi>God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.

7. wrong-- violence: brought on him by God. no judgment-- God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.


8. Image from a benighted traveller.


<hi type="bold">9. stripped ... crown--</hi>image from a deposed king, deprived of his robes and crown; appropriate to Job, once an emir with all but royal dignity (<reference osisRef="Lam.5.16">La 5:16</reference>; <reference osisRef="Ps.89.39">Psa 89:39</reference>).

9. stripped... crown-- image from a deposed king, deprived of his robes and crown; appropriate to Job, once an emir with all but royal dignity (La 5:16; Psa 89:39).


<hi type="bold">10. destroyed ... on every side--</hi>"Shaken all round, so that I fall in the dust"; image from a tree uprooted by violent shaking from every side [Umbreit]. The last clause accords with this (<reference osisRef="Jer.1.10">Jr 1:10</reference>)

<hi type="bold">mine hope--</hi>as to this life (in opposition to Zophar, <reference osisRef="Job.11.18">Job 11:18</reference>); not as to the world to come (<reference osisRef="Job.19.25">Job 19:25</reference>; <reference osisRef="Job.14.15">Job 14:15</reference>).

<hi type="bold">removed--</hi>uprooted.

10. destroyed... on every side-- "Shaken all round, so that I fall in the dust"; image from a tree uprooted by violent shaking from every side [Umbreit]. The last clause accords with this (Jr 1:10) mine hope-- as to this life (in opposition to Zophar, Job 11:18); not as to the world to come (Job 19:25; Job 14:15). removed-- uprooted.


<hi type="bold">11. enemies--</hi>(<reference osisRef="Job.13.24">Job 13:24</reference>; <reference osisRef="Lam.2.5">La 2:5</reference>).

11. enemies-- (Job 13:24; La 2:5).


<hi type="bold">12. troops--</hi>Calamities advance together like hostile troops (<reference osisRef="Job.10.17">Job 10:17</reference>).

<hi type="bold">raise up ... way--</hi>An army must cast up a way of access before it, in marching against a city (<reference osisRef="Isa.40.3">Is 40:3</reference>).

12. troops-- Calamities advance together like hostile troops (Job 10:17). raise up... way-- An army must cast up a way of access before it, in marching against a city (Is 40:3).


<hi type="bold">13. brethren--</hi>nearest kinsmen, as distinguished from "acquaintance." So "kinsfolk" and "familiar friends" (<reference osisRef="Job.19.14">Job 19:14</reference>) correspond in parallelism. The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need."

<hi type="bold">estranged--</hi>literally, "turn away with disgust." Job again unconsciously uses language prefiguring the desertion of Jesus Christ (<reference osisRef="Job.16.10">Job 16:10</reference>; <reference osisRef="Luke.23.49">Lu 23:49</reference>; <reference osisRef="Ps.38.11">Psa 38:11</reference>).

13. brethren-- nearest kinsmen, as distinguished from "acquaintance." So "kinsfolk" and "familiar friends" (Job 19:14) correspond in parallelism. The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need." estranged-- literally, "turn away with disgust." Job again unconsciously uses language prefiguring the desertion of Jesus Christ (Job 16:10; Lu 23:49; Psa 38:11).


<hi type="bold">15. They that dwell, &c.--</hi>rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.

15. They that dwell, &c.-- rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.


<hi type="bold">16. servant--</hi>born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call.

<hi type="bold">mouth--</hi>that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.

16. servant-- born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call. mouth-- that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.


<hi type="bold">17. strange--</hi>His breath by elephantiasis had become so strongly altered and offensive, that his wife turned away as estranged from him (<reference osisRef="Job.19.13">Job 19:13</reference>; <reference osisRef="Job.17.1">17:1</reference>).

<hi type="bold">children's ... of mine own body--</hi>literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In <reference osisRef="Job.3.10">Job 3:10</reference> the same words "my womb" mean, my mother's womb: <hi type="bold">therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--</hi>a heightening of force, as compared with last clause of <reference osisRef="Job.19.16">Job 19:16</reference> [Umbreit]. Not only must I entreat suppliantly my servant, but my own brothers (<reference osisRef="Ps.69.8">Psa 69:8</reference>). Here too, he unconsciously foreshadows Jesus Christ (<reference osisRef="John.7.5">Joh 7:5</reference>).

17. strange-- His breath by elephantiasis had become so strongly altered and offensive, that his wife turned away as estranged from him (Job 19:13; 17:1). children's... of mine own body-- literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers-- a heightening of force, as compared with last clause of Job 19:16 [Umbreit]. Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8). Here too, he unconsciously foreshadows Jesus Christ (Joh 7:5).


<hi type="bold">18. young children--</hi>So the Hebrew means (<reference osisRef="Job.21.11">Job 21:11</reference>). Reverence for age is a chief duty in the East. The word means "wicked" (<reference osisRef="Job.16.11">Job 16:11</reference>). So Umbreit has it here, not so well.

<hi type="bold">I arose--</hi>Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [Umbreit].

18. young children-- So the Hebrew means (Job 21:11). Reverence for age is a chief duty in the East. The word means "wicked" (Job 16:11). So Umbreit has it here, not so well. I arose-- Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [Umbreit].


<hi type="bold">19. inward--</hi>confidential; literally, "men of my secret"--to whom I entrusted my most intimate confidence.

19. inward-- confidential; literally, "men of my secret"--to whom I entrusted my most intimate confidence.


20. Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same: "And to my flesh," namely, which has fallen away from the bone, instead of firmly covering it.

<hi type="bold">skin of my teeth--</hi>proverbial. I have escaped with bare life; I am whole only with the skin of my teeth; that is, my gums alone are whole, the rest of the skin of my body is broken with sores (<reference osisRef="Job.7.5">Job 7:5</reference>; <reference osisRef="Ps.102.5">Psa 102:5</reference>). Satan left Job his speech, in hope that he might therewith curse God.

20. Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same: "And to my flesh," namely, which has fallen away from the bone, instead of firmly covering it. skin of my teeth-- proverbial. I have escaped with bare life; I am whole only with the skin of my teeth; that is, my gums alone are whole, the rest of the skin of my body is broken with sores (Job 7:5; Psa 102:5). Satan left Job his speech, in hope that he might therewith curse God.


21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.


<hi type="bold">22. as God--</hi>has persecuted me. Prefiguring Jesus Christ (<reference osisRef="Ps.69.26">Psa 69:26</reference>). That God afflicts is no reason that man is to add to a sufferer's affliction (<reference osisRef="Zech.1.15">Zec 1:15</reference>).

<hi type="bold">satisfied with my flesh--</hi>It is not enough that God afflicts my flesh literally (<reference osisRef="Job.19.20">Job 19:20</reference>), but you must "eat my flesh" metaphorically (<reference osisRef="Ps.27.2">Psa 27:2</reference>); that is, utter the worst calumnies, as the phrase often means in Arabic.

22. as God-- has persecuted me. Prefiguring Jesus Christ (Psa 69:26). That God afflicts is no reason that man is to add to a sufferer's affliction (Zec 1:15). satisfied with my flesh-- It is not enough that God afflicts my flesh literally (Job 19:20), but you must "eat my flesh" metaphorically (Psa 27:2); that is, utter the worst calumnies, as the phrase often means in Arabic.


23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection.

<hi type="bold">printed--</hi>not our modern printing, but engraven.

23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection. printed-- not our modern printing, but engraven.


<hi type="bold">24. pen--</hi>graver.

<hi type="bold">lead--</hi>poured into the engraven characters, to make them better seen [Umbreit]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535.

<hi type="bold">for ever--</hi>as long as the rock lasts.

24. pen-- graver. lead-- poured into the engraven characters, to make them better seen [Umbreit]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535. for ever-- as long as the rock lasts.


<hi type="bold">25. redeemer--</hi>Umbreit and others understand this and <reference osisRef="Job.19.26">Job 19:26</reference>, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (<reference osisRef="Job.17.15">Job 17:15</reference>, <reference osisRef="Job.17.16">16</reference>). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (<reference osisRef="Job.19.26">Job 19:26</reference>) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body (<reference osisRef="Job.19.27">Job 19:27</reference>), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on <reference osisRef="Job.21.30">Job 21:30</reference>). The idea in "redeemer" with Job is Vindicator (<reference osisRef="Job.16.19">Job 16:19</reference>; <reference osisRef="Num.35.27">Nu 35:27</reference>), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. Foster shows that the fall by the serpent is represented perfectly on the temple of Osiris at Philæ; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life (<reference osisRef="John.5.21">Joh 5:21</reference>, <reference osisRef="John.5.26">26</reference>).

<hi type="bold">at the latter day--</hi>Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (<reference osisRef="1Cor.15.45">1Co 15:45</reference>; <reference osisRef="Rev.1.17">Re 1:17</reference>). Jesus Christ is the last. The day of Jesus Christ the last day (<reference osisRef="John.6.39">Joh 6:39</reference>).

<hi type="bold">stand--</hi>rather, "arise": as God is said to "raise up" the Messiah (<reference osisRef="Jer.23.5">Jr 23:5</reference>; <reference osisRef="Deut.18.15">De 18:15</reference>).

<hi type="bold">earth--</hi>rather, "dust": often associated with the body crumbling away in it (<reference osisRef="Job.7.21">Job 7:21</reference>; <reference osisRef="Job.17.16">17:16</reference>); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. "Arise above the dust," strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (<reference osisRef="1Cor.15.20">1Co 15:20</reference>, <reference osisRef="1Cor.15.23">23</reference>). The Spirit intended in Job's words more than Job fully understood (<reference osisRef="1Pet.1.12">1Pe 1:12</reference>). Though He seems, in forsaking me, to be as one dead, He now truly "liveth" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the "murderer" (<reference osisRef="John.8.44">Joh 8:44</reference>), here Job's persecutor (<reference osisRef="Heb.2.14">He 2:14</reference>). Compare also as to redemption of the inheritance by the kinsman of the dead (<reference osisRef="Ruth.4.3-Ruth.4.5">Ru 4:3-5</reference>; <reference osisRef="Eph.1.14">Ep 1:14</reference>).

25. redeemer-- Umbreit and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15, 16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body (Job 19:27), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on Job 21:30). The idea in "redeemer" with Job is Vindicator (Job 16:19; Nu 35:27), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. Foster shows that the fall by the serpent is represented perfectly on the temple of Osiris at Philæ; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life (Joh 5:21, 26). at the latter day-- Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (1Co 15:45; Re 1:17). Jesus Christ is the last. The day of Jesus Christ the last day (Joh 6:39). stand-- rather, "arise": as God is said to "raise up" the Messiah (Jr 23:5; De 18:15). earth-- rather, "dust": often associated with the body crumbling away in it (Job 7:21; 17:16); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. "Arise above the dust," strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (1Co 15:20, 23). The Spirit intended in Job's words more than Job fully understood (1Pe 1:12). Though He seems, in forsaking me, to be as one dead, He now truly "liveth" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the "murderer" (Joh 8:44), here Job's persecutor (He 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Ru 4:3-5; Ep 1:14).


26. Rather, though after my skin (is no more) this (body) is destroyed ("body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, <reference osisRef="Song.2.9">So 2:9</reference>, "looking out from the windows") "shall I see God." Next clause [Job 19:27] proves bodily vision is meant, for it specifies "mine eyes" [Rosenmuller, 2d ed.]. The Hebrew opposes "in my flesh." The "skin" was the first destroyed by elephantiasis, then the "body."

26. Rather, though after my skin (is no more) this (body) is destroyed ("body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, So 2:9, "looking out from the windows") "shall I see God." Next clause [Job 19:27] proves bodily vision is meant, for it specifies "mine eyes" [Rosenmuller, 2d ed.]. The Hebrew opposes "in my flesh." The "skin" was the first destroyed by elephantiasis, then the "body."


<hi type="bold">27. for myself--</hi>for my advantage, as my friend.

<hi type="bold">not another--</hi>Mine eyes shall behold Him, but no longer as one estranged from me, as now [Bengel].

<hi type="bold">though--</hi>better omitted.

<hi type="bold">my reins--</hi>inward recesses of the heart.

<hi type="bold">be consumed within me--</hi>that is, pine with longing desire for that day (<reference osisRef="Ps.84.2">Psa 84:2</reference>; <reference osisRef="Ps.119.81">119:81</reference>). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare <reference osisRef="Num.24.17">Nu 24:17</reference>; <reference osisRef="Matt.2.2">Mt 2:2</reference>).

27. for myself-- for my advantage, as my friend. not another-- Mine eyes shall behold Him, but no longer as one estranged from me, as now [Bengel]. though-- better omitted. my reins-- inward recesses of the heart. be consumed within me-- that is, pine with longing desire for that day (Psa 84:2; 119:81). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare Nu 24:17; Mt 2:2).


28. Rather, "ye will then (when the Vindicator cometh) say, Why," &c.

<hi type="bold">root ... in me--</hi>The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many manuscripts and versions, reads "in him." "Or how found we in him ground of contention."

28. Rather, "ye will then (when the Vindicator cometh) say, Why," &c. root... in me-- The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many manuscripts and versions, reads "in him." "Or how found we in him ground of contention."


<hi type="bold">29. wrath--</hi>the passionate violence with which the friends persecuted Job.

<hi type="bold">bringeth, &c.--</hi>literally, "is sin of the of the sword"

<hi type="bold">that ye may know--</hi>Supply, "I say this."

<hi type="bold">judgment--</hi>inseparably connected with the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (<reference osisRef="Job.42.7">Job 42:7</reference>) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (<reference osisRef="2Thess.1.6-2Thess.1.10">2Th 1:6-10</reference>; <reference osisRef="Isa.25.8">Is 25:8</reference>). <chapter eID="Job.19"/>

29. wrath-- the passionate violence with which the friends persecuted Job. bringeth, &c.-- literally, "is sin of the of the sword" that ye may know-- Supply, "I say this." judgment-- inseparably connected with the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (Job 42:7) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (2Th 1:6-10; Is 25:8).


<title type="x-s2">CHAPTER 20</title>
 SECOND SERIES.
 <title type="x-s3"><reference osisRef="Job.20.1-Job.20.29">Job 20:1-29</reference>. Reply of Zophar.</title>

<hi type="bold">2. Therefore--</hi>Rather, the more excited I feel by Job's speech, the more for that very reason shall my reply be supplied by my calm consideration. Literally, "Notwithstanding; my calm thoughts (as in <reference osisRef="Job.4.13">Job 4:13</reference>) shall furnish my answer, because of the excitement (haste) within me" [Umbreit].

CHAPTER 20 SECOND SERIES. Job 20:1-29. Reply of Zophar. 2. Therefore-- Rather, the more excited I feel by Job's speech, the more for that very reason shall my reply be supplied by my calm consideration. Literally, "Notwithstanding; my calm thoughts (as in Job 4:13) shall furnish my answer, because of the excitement (haste) within me" [Umbreit].


<hi type="bold">3. check of my reproach--</hi>that is, the castigation intended as a reproach (literally, "shame") to me.

<hi type="bold">spirit of ... understanding--</hi>my rational spirit; answering to "calm thoughts" (<reference osisRef="Job.20.2">Job 20:2</reference>). In spite of thy reproach urging me to "hastiness." I will answer in calm reason.

3. check of my reproach-- that is, the castigation intended as a reproach (literally, "shame") to me. spirit of... understanding-- my rational spirit; answering to "calm thoughts" (Job 20:2). In spite of thy reproach urging me to "hastiness." I will answer in calm reason.


<hi type="bold">5. the hypocrite--</hi>literally, "the ungodly" (<reference osisRef="Ps.37.35">Psa 37:35</reference>, <reference osisRef="Ps.37.36">36</reference>).

5. the hypocrite-- literally, "the ungodly" (Psa 37:35, 36).


6. (<reference osisRef="Isa.14.13">Is 14:13</reference>; Ob 3, 4).

6. (Is 14:13; Ob 3, 4).


<hi type="bold">7. dung--</hi>in contrast to the haughtiness of the sinner (<reference osisRef="Job.20.6">Job 20:6</reference>); this strong term expresses disgust and the lowest degradation (<reference osisRef="Ps.83.10">Psa 83:10</reference>; <reference osisRef="1Kgs.14.10">1Ki 14:10</reference>).

7. dung-- in contrast to the haughtiness of the sinner (Job 20:6); this strong term expresses disgust and the lowest degradation (Psa 83:10; 1Ki 14:10).


8. (<reference osisRef="Ps.73.20">Psa 73:20</reference>).

8. (Psa 73:20).


9. Rather "the eye followeth him, but can discern him no more." A sharp-looking is meant (<reference osisRef="Job.28.7">Job 28:7</reference>; <reference osisRef="Job.7.10">Job 7:10</reference>).

9. Rather "the eye followeth him, but can discern him no more." A sharp-looking is meant (Job 28:7; Job 7:10).


<hi type="bold">10. seek to please--</hi>"Atone to the poor" (by restoring the property of which they had been robbed by the father) [De Wette]. Better than English Version, "The children" are reduced to the humiliating condition of "seeking the favor of those very poor," whom the father had oppressed. But Umbreit translates as Margin.

<hi type="bold">his hands--</hi>rather, "their (the children's) hands."

<hi type="bold">their goods--</hi>the goods of the poor. Righteous retribution! (<reference osisRef="Exod.20.5">Ex 20:5</reference>).

10. seek to please-- "Atone to the poor" (by restoring the property of which they had been robbed by the father) [De Wette]. Better than English Version, "The children" are reduced to the humiliating condition of "seeking the favor of those very poor," whom the father had oppressed. But Umbreit translates as Margin. his hands-- rather, "their (the children's) hands." their goods-- the goods of the poor. Righteous retribution! (Ex 20:5).


11. (<reference osisRef="Ps.25.7">Psa 25:7</reference>), so Vulgate. Gesenius has "full of youth"; namely, in the fulness of his youthful strength he shall be laid in the dust. But "bones" plainly alludes to Job's disease, probably to Job's own words (<reference osisRef="Job.19.20">Job 19:20</reference>). Umbreit translates, "full of his secret sins," as in <reference osisRef="Ps.90.8">Psa 90:8</reference>; his secret guilt in his time of seeming righteousness, like secret poison, at last lays him in the dust. The English Version is best. Zophar alludes to Job's own words (<reference osisRef="Job.17.16">Job 17:16</reference>).

<hi type="bold">with him--</hi>His sin had so pervaded his nature that it accompanies him to the grave: for eternity the sinner cannot get rid of it (<reference osisRef="Rev.22.11">Re 22:11</reference>).

11. (Psa 25:7), so Vulgate. Gesenius has "full of youth"; namely, in the fulness of his youthful strength he shall be laid in the dust. But "bones" plainly alludes to Job's disease, probably to Job's own words (Job 19:20). Umbreit translates, "full of his secret sins," as in Psa 90:8; his secret guilt in his time of seeming righteousness, like secret poison, at last lays him in the dust. The English Version is best. Zophar alludes to Job's own words (Job 17:16). with him-- His sin had so pervaded his nature that it accompanies him to the grave: for eternity the sinner cannot get rid of it (Re 22:11).


<hi type="bold">12. be--</hi>"taste sweet." Sin's fascination is like poison sweet to the taste, but at last deadly to the vital organs (<reference osisRef="Prov.20.17">Pr 20:17</reference>; <reference osisRef="Job.9.17">Job 9:17</reference>, <reference osisRef="Job.9.18">18</reference>).

<hi type="bold">hide ... tongue--</hi>seek to prolong the enjoyment by keeping the sweet morsel long in the mouth (so <reference osisRef="Job.20.13">Job 20:13</reference>).

12. be-- "taste sweet." Sin's fascination is like poison sweet to the taste, but at last deadly to the vital organs (Pr 20:17; Job 9:17, 18). hide... tongue-- seek to prolong the enjoyment by keeping the sweet morsel long in the mouth (so Job 20:13).


<hi type="bold">14. turned--</hi>Hebrew denotes a total change into a disagreeable contrary (<reference osisRef="Jer.2.21">Jr 2:21</reference>; compare <reference osisRef="Rev.10.9">Re 10:9</reference>, <reference osisRef="Rev.10.10">10</reference>).

<hi type="bold">gall--</hi>in which the poison of the asp was thought to lie. It rather is contained in a sack in the mouth. Scripture uses popular language, where no moral truth is thereby endangered.

14. turned-- Hebrew denotes a total change into a disagreeable contrary (Jr 2:21; compare Re 10:9, 10). gall-- in which the poison of the asp was thought to lie. It rather is contained in a sack in the mouth. Scripture uses popular language, where no moral truth is thereby endangered.


15. He is forced to disgorge his ill-gotten wealth.


<hi type="bold">16. shall suck--</hi>It shall turn out that he has sucked the poison, &c.

16. shall suck-- It shall turn out that he has sucked the poison, &c.


<hi type="bold">17. floods--</hi>literally, "stream of floods," plentiful streams flowing with milk, &c. (<reference osisRef="Job.29.6">Job 29:6</reference>; <reference osisRef="Exod.3.17">Ex 3:17</reference>). Honey and butter are more fluid in the East than with us and are poured out from jars. These "rivers" or water brooks are in the sultry East emblems of prosperity.

17. floods-- literally, "stream of floods," plentiful streams flowing with milk, &c. (Job 29:6; Ex 3:17). Honey and butter are more fluid in the East than with us and are poured out from jars. These "rivers" or water brooks are in the sultry East emblems of prosperity.


18. Image from food which is taken away from one before he can swallow it.

<hi type="bold">restitution--</hi>(So <reference osisRef="Prov.6.31">Pr 6:31</reference>). The parallelism favors the English Version rather than the translation of Gesenius, "As a possession to be restored in which he rejoices not."

<hi type="bold">he shall not rejoice--</hi>His enjoyment of his ill-gotten gains shall then be at an end (<reference osisRef="Job.20.5">Job 20:5</reference>).

18. Image from food which is taken away from one before he can swallow it. restitution-- (So Pr 6:31). The parallelism favors the English Version rather than the translation of Gesenius, "As a possession to be restored in which he rejoices not." he shall not rejoice-- His enjoyment of his ill-gotten gains shall then be at an end (Job 20:5).


<hi type="bold">19. oppressed--</hi>whereas he ought to have espoused their cause (<reference osisRef="2Chr.16.10">2Ch 16:10</reference>).

<hi type="bold">forsaken--</hi>left helpless.

<hi type="bold">house--</hi>thus leaving the poor without shelter (<reference osisRef="Isa.5.8">Is 5:8</reference>; <reference osisRef="Mic.2.2">Mi 2:2</reference>).

19. oppressed-- whereas he ought to have espoused their cause (2Ch 16:10). forsaken-- left helpless. house-- thus leaving the poor without shelter (Is 5:8; Mi 2:2).


20. Umbreit translates, "His inward parts know no rest" from desires.

<hi type="bold">his belly--</hi>that is, peace inwardly.

<hi type="bold">not save--</hi>literally, "not escape with that which," &c., alluding to Job's having been stripped of his all.

20. Umbreit translates, "His inward parts know no rest" from desires. his belly-- that is, peace inwardly. not save-- literally, "not escape with that which," &c., alluding to Job's having been stripped of his all.


<hi type="bold">21. look for--</hi>rather, "because his goods," that is, prosperity shall have no endurance.

21. look for-- rather, "because his goods," that is, prosperity shall have no endurance.


<hi type="bold">22. shall be--</hi>rather, "he is (feeleth) straitened." The next clause explains in what respect.

<hi type="bold">wicked--</hi>Rather, "the whole hand of the miserable (whom he had oppressed) cometh upon him"; namely, the sense of his having oppressed the poor, now in turn comes with all its power (hand) on him. This caused his "straitened" feeling even in prosperity.

22. shall be-- rather, "he is (feeleth) straitened." The next clause explains in what respect. wicked-- Rather, "the whole hand of the miserable (whom he had oppressed) cometh upon him"; namely, the sense of his having oppressed the poor, now in turn comes with all its power (hand) on him. This caused his "straitened" feeling even in prosperity.


23. Rather, "God shall cast (may God send) [Umbreit] upon him the fury of His wrath to fill his belly!"

<hi type="bold">while ... eating--</hi>rather, "shall rain it upon him for his food!" Fiery rain, that is, lightning (<reference osisRef="Ps.11.6">Psa 11:6</reference>; alluding to Job's misfortune, <reference osisRef="Job.1.16">Job 1:16</reference>). The force of the image is felt by picturing to one's self the opposite nature of a refreshing rain in the desert (<reference osisRef="Exod.16.4">Ex 16:4</reference>; <reference osisRef="Ps.68.9">Psa 68:9</reference>).

23. Rather, "God shall cast (may God send) [Umbreit] upon him the fury of His wrath to fill his belly!" while... eating-- rather, "shall rain it upon him for his food!" Fiery rain, that is, lightning (Psa 11:6; alluding to Job's misfortune, Job 1:16). The force of the image is felt by picturing to one's self the opposite nature of a refreshing rain in the desert (Ex 16:4; Psa 68:9).


<hi type="bold">24. steel--</hi>rather, "brass." While the wicked flees from one danger, he falls into a greater one from an opposite quarter [Umbreit].

24. steel-- rather, "brass." While the wicked flees from one danger, he falls into a greater one from an opposite quarter [Umbreit].


<hi type="bold">25. It is drawn--</hi>Rather, "He (God) draweth (the sword, <reference osisRef="Josh.5.13">Jos 5:13</reference>) and (no sooner has He done so, than) it cometh out of (that is, passes right through) the (sinner's) body" (<reference osisRef="Deut.32.41">De 32:41</reference>, <reference osisRef="Deut.32.42">42</reference>; <reference osisRef="Ezek.21.9">Eze 21:9</reference>, <reference osisRef="Ezek.21.10">10</reference>). The glittering sword is a happy image for lightning.

<hi type="bold">gall--</hi>that is, his life (<reference osisRef="Job.16.13">Job 16:13</reference>). "Inflicts a deadly wound."

<hi type="bold">terrors--</hi>Zophar repeats Bildad's words (<reference osisRef="Job.17.11">Job 17:11</reference>; <reference osisRef="Ps.88.16">Psa 88:16</reference>; <reference osisRef="Ps.55.4">55:4</reference>).

25. It is drawn-- Rather, "He (God) draweth (the sword, Jos 5:13) and (no sooner has He done so, than) it cometh out of (that is, passes right through) the (sinner's) body" (De 32:41, 42; Eze 21:9, 10). The glittering sword is a happy image for lightning. gall-- that is, his life (Job 16:13). "Inflicts a deadly wound." terrors-- Zophar repeats Bildad's words (Job 17:11; Psa 88:16; 55:4).


<hi type="bold">26. All darkness--</hi>that is, every calamity that befalls the wicked shall be hid (in store for him) in His (God's) secret places, or treasures (Jude 13; <reference osisRef="Deut.32.34">De 32:34</reference>).

<hi type="bold">not blown--</hi>not kindled by man's hands, but by God's (<reference osisRef="Isa.30.33">Is 30:33</reference>; the Septuagint in the Alexandrian Manuscript reads "unquenchable fire," <reference osisRef="Matt.3.12">Mt 3:12</reference>). Tact is shown by the friends in not expressly mentioning, but alluding under color of general cases, to Job's calamities; here (<reference osisRef="Job.1.16">Job 1:16</reference>) Umbreit explains it, wickedness, is a "self-igniting fire"; in it lie the principles of destruction.

<hi type="bold">ill ... tabernacle--</hi>Every trace of the sinner must be obliterated (<reference osisRef="Job.18.15">Job 18:15</reference>).

26. All darkness-- that is, every calamity that befalls the wicked shall be hid (in store for him) in His (God's) secret places, or treasures (Jude 13; De 32:34). not blown-- not kindled by man's hands, but by God's (Is 30:33; the Septuagint in the Alexandrian Manuscript reads "unquenchable fire," Mt 3:12). Tact is shown by the friends in not expressly mentioning, but alluding under color of general cases, to Job's calamities; here (Job 1:16) Umbreit explains it, wickedness, is a "self-igniting fire"; in it lie the principles of destruction. ill... tabernacle-- Every trace of the sinner must be obliterated (Job 18:15).


27. All creation is at enmity with him, and proclaims his guilt, which he would fain conceal.


<hi type="bold">28. increase--</hi>prosperity. Ill got--ill gone.

<hi type="bold">flow away--</hi>like waters that run dry in summer; using Job's own metaphor against himself (<reference osisRef="Job.6.15-Job.6.17">Job 6:15-17</reference>; <reference osisRef="2Sam.14.14">2Sa 14:14</reference>; <reference osisRef="Mic.1.4">Mi 1:4</reference>).

<hi type="bold">his wrath--</hi>God's.

28. increase-- prosperity. Ill got--ill gone. flow away-- like waters that run dry in summer; using Job's own metaphor against himself (Job 6:15-17; 2Sa 14:14; Mi 1:4). his wrath-- God's.


<hi type="bold">29. appointed--</hi>not as a matter of chance, but by the divine "decree" (Margin) and settled principle. <chapter eID="Job.20"/>

29. appointed-- not as a matter of chance, but by the divine "decree" (Margin) and settled principle.


<title type="x-s2">CHAPTER 21</title>
 SECOND SERIES.
 <title type="x-s3"><reference osisRef="Job.21.1-Job.21.34">Job 21:1-34</reference>. Job's Answer.</title>

<hi type="bold">2. consolations--</hi>If you will listen calmly to me, this will be regarded as "consolations"; alluding to Eliphaz' boasted "consolations" (<reference osisRef="Job.15.11">Job 15:11</reference>), which Job felt more as aggravations ("mockings," <reference osisRef="Job.21.3">Job 21:3</reference>) than consolations (<reference osisRef="Job.16.2">Job 16:2</reference>).

CHAPTER 21 SECOND SERIES. Job 21:1-34. Job's Answer. 2. consolations-- If you will listen calmly to me, this will be regarded as "consolations"; alluding to Eliphaz' boasted "consolations" (Job 15:11), which Job felt more as aggravations ("mockings," Job 21:3) than consolations (Job 16:2).


3. literally, "Begin your mockings" (<reference osisRef="Job.17.2">Job 17:2</reference>).

3. literally, "Begin your mockings" (Job 17:2).


4. Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation."

<hi type="bold">if it were--</hi>rather, "since this is the case."

4. Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation." if it were-- rather, "since this is the case."


<hi type="bold">5. lay ... hand upon ... mouth--</hi>(<reference osisRef="Prov.30.32">Pr 30:32</reference>; <reference osisRef="Judg.18.19">Jud 18:19</reference>). So the heathen god of silence was pictured with his hand on his mouth. There was enough in Job's case to awe them into silence (<reference osisRef="Job.17.8">Job 17:8</reference>).

5. lay... hand upon... mouth-- (Pr 30:32; Jud 18:19). So the heathen god of silence was pictured with his hand on his mouth. There was enough in Job's case to awe them into silence (Job 17:8).


<hi type="bold">6. remember--</hi>Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [Umbreit].

6. remember-- Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [Umbreit].


7. The answer is <reference osisRef="Rom.2.4">Ro 2:4</reference>; <reference osisRef="1Tim.1.16">1Ti 1:16</reference>; <reference osisRef="Ps.73.18">Psa 73:18</reference>; <reference osisRef="Eccl.8.11-Eccl.8.13">Ec 8:11-13</reference>; <reference osisRef="Luke.2.35">Lu 2:35</reference>-end; <reference osisRef="Prov.16.4">Pr 16:4</reference>; <reference osisRef="Rom.9.22">Ro 9:22</reference>.

<hi type="bold">old--</hi>in opposition to the friends who asserted that sinners are "cut off" early (<reference osisRef="Job.8.12">Job 8:12</reference>, <reference osisRef="Job.8.14">14</reference>).

7. The answer is Ro 2:4; 1Ti 1:16; Psa 73:18; Ec 8:11-13; Lu 2:35-end; Pr 16:4; Ro 9:22. old-- in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, 14).


8. In opposition to <reference osisRef="Job.18.19">Job 18:19</reference>; <reference osisRef="Job.5.4">5:4</reference>.

8. In opposition to Job 18:19; 5:4.


9. Literally, "peace from fear"; with poetic force. Their house is peace itself, far removed from fear. Opposed to the friends' assertion, as to the bad (Job 15:21-24; 20:26-28), and conversely, the good (<reference osisRef="Job.5.23">Job 5:23</reference>, <reference osisRef="Job.5.24">24</reference>).

9. Literally, "peace from fear"; with poetic force. Their house is peace itself, far removed from fear. Opposed to the friends' assertion, as to the bad (Job 15:21-24; 20:26-28), and conversely, the good (Job 5:23, 24).


10. Rather, "their cattle conceive." The first clause of the verse describes an easy conception, the second, a happy birth [Umbreit].


<hi type="bold">11. send forth--</hi>namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures.

<hi type="bold">little ones--</hi>like lambkins.

<hi type="bold">children--</hi>somewhat older than the former.

<hi type="bold">dance--</hi>not formal dances; but skip, like lambs, in joyous and healthful play.

11. send forth-- namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures. little ones-- like lambkins. children-- somewhat older than the former. dance-- not formal dances; but skip, like lambs, in joyous and healthful play.


<hi type="bold">12. take--</hi>rather, "lift up the voice" (sing) to the note of [Umbreit].

<hi type="bold">timbrel--</hi>rather, "tambourine."

<hi type="bold">organ--</hi>not the modern "organ," but the "pipe" (<reference osisRef="Gen.4.21">Ge 4:21</reference>). The first clause refers to stringed, the latter, to wind instruments; thus, with "the voice" all kinds of music are enumerated.

12. take-- rather, "lift up the voice" (sing) to the note of [Umbreit]. timbrel-- rather, "tambourine." organ-- not the modern "organ," but the "pipe" (Ge 4:21). The first clause refers to stringed, the latter, to wind instruments; thus, with "the voice" all kinds of music are enumerated.


<hi type="bold">13. wealth--</hi>Old English Version for "prosperity."

<hi type="bold">in a moment--</hi>not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (<reference osisRef="Ps.73.4">Psa 73:4</reference>).

13. wealth-- Old English Version for "prosperity." in a moment-- not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (Psa 73:4).


<hi type="bold">14. Therefore--</hi>rather, "And yet they are such as say," &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, <reference osisRef="Matt.8.34">Mt 8:34</reference>). How differently the godly (<reference osisRef="Isa.2.3">Is 2:3</reference>).

<hi type="bold">ways--</hi>The course of action, which God points out; as in <reference osisRef="Ps.50.23">Psa 50:23</reference>, Margin.

14. Therefore-- rather, "And yet they are such as say," &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mt 8:34). How differently the godly (Is 2:3). ways-- The course of action, which God points out; as in Psa 50:23, Margin.


15. (Compare <reference osisRef="Jer.2.20">Jr 2:20</reference>; <reference osisRef="Prov.30.9">Pr 30:9</reference>, Margin, <reference osisRef="Exod.5.2">Ex 5:2</reference>).

<hi type="bold">what profit--</hi>(<reference osisRef="Job.35.3">Job 35:3</reference>; Mal 3:14; <reference osisRef="Ps.73.13">Psa 73:13</reference>). Sinners ask, not what is right, but what is for the profit of self. They forget, "If religion cost self something, the want of it will cost self infinitely more."

15. (Compare Jr 2:20; Pr 30:9, Margin, Ex 5:2). what profit-- (Job 35:3; Mal 3:14; Psa 73:13). Sinners ask, not what is right, but what is for the profit of self. They forget, "If religion cost self something, the want of it will cost self infinitely more."


<hi type="bold">16. not in their hand--</hi>but in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it.

<hi type="bold">is--</hi>rather, "may the counsel of the wicked be far from me!" [Umbreit]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.

16. not in their hand-- but in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it. is-- rather, "may the counsel of the wicked be far from me!" [Umbreit]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.


17. Job in this whole passage down to <reference osisRef="Job.21.21">Job 21:21</reference> quotes the assertion of the friends, as to the short continuance of the sinner's prosperity, not his own sentiments. In <reference osisRef="Job.21.22">Job 21:22</reference> he proceeds to refute them. "How oft is the candle" (lamp), &c., quoting Bildad's sentiment (<reference osisRef="Job.18.5">Job 18:5</reference>, <reference osisRef="Job.18.6">6</reference>), in order to question its truth (compare <reference osisRef="Matt.25.8">Mt 25:8</reference>).

<hi type="bold">how oft--</hi>"God distributeth," &c. (alluding to <reference osisRef="Job.20.23">Job 20:23</reference>, <reference osisRef="Job.20.29">29</reference>).

<hi type="bold">sorrows--</hi>Umbreit translates "snares," literally, "cords," which lightning in its twining motion resembles (<reference osisRef="Ps.11.6">Psa 11:6</reference>).

17. Job in this whole passage down to Job 21:21 quotes the assertion of the friends, as to the short continuance of the sinner's prosperity, not his own sentiments. In Job 21:22 he proceeds to refute them. "How oft is the candle" (lamp), &c., quoting Bildad's sentiment (Job 18:5, 6), in order to question its truth (compare Mt 25:8). how oft-- "God distributeth," &c. (alluding to Job 20:23, 29). sorrows-- Umbreit translates "snares," literally, "cords," which lightning in its twining motion resembles (Psa 11:6).


18. Job alludes to a like sentiment of Bildad (<reference osisRef="Job.18.18">Job 18:18</reference>), using his own previous words (<reference osisRef="Job.13.25">Job 13:25</reference>).

18. Job alludes to a like sentiment of Bildad (Job 18:18), using his own previous words (Job 13:25).


19. Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (<reference osisRef="Job.18.19">Job 18:19</reference>; <reference osisRef="Job.20.10">20:10</reference>); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (<reference osisRef="Hos.9.7">Ho 9:7</reference>).

19. Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (Job 18:19; 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (Ho 9:7).


20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime.

<hi type="bold">drink--</hi>(<reference osisRef="Ps.11.6">Psa 11:6</reference>; <reference osisRef="Isa.51.17">Is 51:17</reference>; <reference osisRef="Lam.4.21">La 4:21</reference>).

20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime. drink-- (Psa 11:6; Is 51:17; La 4:21).


<hi type="bold">21. The argument of the friends, in proof of <reference osisRef="Job.21.20">Job 21:20</reference>, What pleasure can he have from his house (children) when he is dead--</hi>("after him," <reference osisRef="Eccl.3.22">Ec 3:22</reference>).

<hi type="bold">when the number, &c.--</hi>Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in <reference osisRef="Eccl.3.1">Ec 3:1</reference>; <reference osisRef="Eccl.8.6">8:6</reference>). It is therefore necessary that "his eyes should see his and their destruction" (see <reference osisRef="Job.14.21">Job 14:21</reference>).

<hi type="bold">cut off--</hi>rather, when the number of his allotted months is fulfilled (<reference osisRef="Job.14.5">Job 14:5</reference>). From an Arabic word, "arrow," which was used to draw lots with. Hence "arrow"--inevitable destiny [Umbreit].

21. The argument of the friends, in proof of Job 21:20, What pleasure can he have from his house (children) when he is dead-- ("after him," Ec 3:22). when the number, &c.-- Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in Ec 3:1; 8:6). It is therefore necessary that "his eyes should see his and their destruction" (see Job 14:21). cut off-- rather, when the number of his allotted months is fulfilled (Job 14:5). From an Arabic word, "arrow," which was used to draw lots with. Hence "arrow"--inevitable destiny [Umbreit].


22. Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us" (<reference osisRef="Isa.40.13">Is 40:13</reference>; <reference osisRef="Rom.11.34">Ro 11:34</reference>).

<hi type="bold">those ... high--</hi>the high ones, not only angels, but men (<reference osisRef="Isa.2.12-Isa.2.17">Is 2:12-17</reference>).

22. Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us" (Is 40:13; Ro 11:34). those... high-- the high ones, not only angels, but men (Is 2:12-17).


23. Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [Umbreit].


<hi type="bold">24. breasts--</hi>rather, "skins," or "vessels" for fluids [Lee]. But [Umbreit] "stations or resting-places of his herds near water"; in opposition to Zophar (<reference osisRef="Job.20.17">Job 20:17</reference>); the first clause refers to his abundant substance, the second to his vigorous health.

<hi type="bold">moistened--</hi>comparing man's body to a well-watered field (<reference osisRef="Prov.3.8">Pr 3:8</reference>; <reference osisRef="Isa.58.11">Is 58:11</reference>).

24. breasts-- rather, "skins," or "vessels" for fluids [Lee]. But [Umbreit] "stations or resting-places of his herds near water"; in opposition to Zophar (Job 20:17); the first clause refers to his abundant substance, the second to his vigorous health. moistened-- comparing man's body to a well-watered field (Pr 3:8; Is 58:11).


26. (<reference osisRef="Eccl.9.2">Ec 9:2</reference>).

26. (Ec 9:2).


27. Their wrongful thoughts against Job are stated by him in <reference osisRef="Job.21.28">Job 21:28</reference>. They do not honestly name Job, but insinuate his guilt.

27. Their wrongful thoughts against Job are stated by him in Job 21:28. They do not honestly name Job, but insinuate his guilt.


<hi type="bold">28. ye say--</hi>referring to Zophar (<reference osisRef="Job.20.7">Job 20:7</reference>).

<hi type="bold">the house--</hi>referring to the fall of the house of Job's oldest son (<reference osisRef="Job.1.19">Job 1:19</reference>) and the destruction of his family.

<hi type="bold">prince--</hi>The parallel "wicked" in the second clause requires this to be taken in a bad sense, tyrant, oppressor (<reference osisRef="Isa.13.2">Is 13:2</reference>), the same Hebrew, "nobles"--oppressors.

<hi type="bold">dwelling-places--</hi>rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.

28. ye say-- referring to Zophar (Job 20:7). the house-- referring to the fall of the house of Job's oldest son (Job 1:19) and the destruction of his family. prince-- The parallel "wicked" in the second clause requires this to be taken in a bad sense, tyrant, oppressor (Is 13:2), the same Hebrew, "nobles"--oppressors. dwelling-places-- rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.


29. Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (<reference osisRef="Lam.1.12">La 1:12</reference>), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (<reference osisRef="Job.8.8">Job 8:8</reference>) and Zophar (<reference osisRef="Job.20.4">Job 20:4</reference>).

<hi type="bold">tokens--</hi>rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken (<reference osisRef="Isa.7.11">Is 7:11</reference>).

29. Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (La 1:12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (Job 8:8) and Zophar (Job 20:4). tokens-- rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken (Is 7:11).


30. Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [Umbreit] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed (<reference osisRef="Luke.16.25">Lu 16:25</reference>). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in <reference osisRef="Job.19.25">Job 19:25</reference>, and future retribution (<reference osisRef="Job.21.30">Job 21:30</reference>), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways.

<hi type="bold">brought forth--</hi>not "carried away safe" or "escape" (referring to this life), as Umbreit has it.

<hi type="bold">wrath--</hi>literally, "wraths," that is, multiplied and fierce wrath.

30. Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [Umbreit] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed (Lu 16:25). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in Job 19:25, and future retribution (Job 21:30), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways. brought forth-- not "carried away safe" or "escape" (referring to this life), as Umbreit has it. wrath-- literally, "wraths," that is, multiplied and fierce wrath.


31. That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant (<reference osisRef="Job.21.30">Job 21:30</reference>), be "repaid" hereafter.

31. That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant (Job 21:30), be "repaid" hereafter.


<hi type="bold">32. Yet--</hi>rather, "and."

<hi type="bold">brought--</hi>with solemn pomp (<reference osisRef="Ps.45.15">Psa 45:15</reference>).

<hi type="bold">grave--</hi>literally, "graves"; that is, the place where the graves are.

<hi type="bold">remain in--</hi>rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his "remembrance" preserved) by means of the monument over the grave. In opposition to Bildad (<reference osisRef="Job.18.17">Job 18:17</reference>).

32. Yet-- rather, "and." brought-- with solemn pomp (Psa 45:15). grave-- literally, "graves"; that is, the place where the graves are. remain in-- rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his "remembrance" preserved) by means of the monument over the grave. In opposition to Bildad (Job 18:17).


33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet."

<hi type="bold">draw--</hi>follow. He shall share the common lot of mortals; no worse off than they (<reference osisRef="Heb.9.27">He 9:27</reference>). Umbreit not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him."

33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet." draw-- follow. He shall share the common lot of mortals; no worse off than they (He 9:27). Umbreit not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him."


<hi type="bold">34. falsehood--</hi>literally, "transgression." Your boasted "consolations" (<reference osisRef="Job.15.11">Job 15:11</reference>) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me. <chapter eID="Job.21"/>

34. falsehood-- literally, "transgression." Your boasted "consolations" (Job 15:11) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me.


<title type="x-s2">CHAPTER 22</title>
 THIRD SERIES.
 <title type="x-s3"><reference osisRef="Job.22.1-Job.22.30">Job 22:1-30</reference>. As Before, Eliphaz Begins.</title>

1. Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (<reference osisRef="Ps.16.2">Psa 16:2</reference>; <reference osisRef="Luke.17.10">Lu 17:10</reference>; <reference osisRef="Acts.17.25">Ac 17:25</reference>; <reference osisRef="1Chr.29.14">1Ch 29:14</reference>). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.

CHAPTER 22 THIRD SERIES. Job 22:1-30. As Before, Eliphaz Begins. 1. Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Lu 17:10; Ac 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.


<hi type="bold">2. as he that is wise--</hi>rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (<reference osisRef="Dan.12.3">Da 12:3</reference>, <reference osisRef="Dan.12.10">10</reference>; <reference osisRef="Ps.14.2">Psa 14:2</reference>) [Michaelis].

2. as he that is wise-- rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (Da 12:3, 10; Psa 14:2) [Michaelis].


<hi type="bold">3. pleasure--</hi>accession of happiness; God has pleasure in man's righteousness (<reference osisRef="Ps.45.7">Psa 45:7</reference>), but He is not dependent on man's character for His happiness.

3. pleasure-- accession of happiness; God has pleasure in man's righteousness (Psa 45:7), but He is not dependent on man's character for His happiness.


4. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on <reference osisRef="Job.7.12">Job 7:12</reference>; <reference osisRef="Job.7.20">Job 7:20</reference>; and <reference osisRef="Job.10.17">Job 10:17</reference>).

<hi type="bold">will he enter ... into judgment?--</hi>Job had desired this (<reference osisRef="Job.13.3">Job 13:3</reference>, <reference osisRef="Job.13.21">21</reference>). He ought rather to have spoken as in <reference osisRef="Ps.143.2">Psa 143:2</reference>.

4. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on Job 7:12; Job 7:20; and Job 10:17). will he enter... into judgment?-- Job had desired this (Job 13:3, 21). He ought rather to have spoken as in Psa 143:2.


5. Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.


<hi type="bold">6. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law (<reference osisRef="Exod.22.26">Ex 22:26</reference>; <reference osisRef="Deut.24.10">De 24:10</reference>) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim to it; and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad--</hi>"naked" (<reference osisRef="Matt.25.36">Mt 25:36</reference>; <reference osisRef="Jas.2.15">Jas 2:15</reference>); a sin the more heinous in a rich man like Job.

6. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law (Ex 22:26; De 24:10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim to it; and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad-- "naked" (Mt 25:36; Jas 2:15); a sin the more heinous in a rich man like Job.


7. Hospitality to the weary traveller is regarded in the East as a primary duty (<reference osisRef="Isa.21.14">Is 21:14</reference>).

7. Hospitality to the weary traveller is regarded in the East as a primary duty (Is 21:14).


<hi type="bold">8. mighty--</hi>Hebrew, "man of arm" (<reference osisRef="Ps.10.15">Psa 10:15</reference>; namely, Job).

<hi type="bold">honourable--</hi>Hebrew, "eminent, or, accepted for countenance" (<reference osisRef="Isa.3.3">Is 3:3</reference>; <reference osisRef="2Kgs.5.1">2Ki 5:1</reference>); that is, possessing authority. Eliphaz repeats his charge (<reference osisRef="Job.15.28">Job 15:28</reference>; so Zophar, <reference osisRef="Job.20.19">Job 20:19</reference>), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (<reference osisRef="Job.22.7">Job 22:7</reference>, <reference osisRef="Job.22.9">9</reference>) [Michaelis].

8. mighty-- Hebrew, "man of arm" (Psa 10:15; namely, Job). honourable-- Hebrew, "eminent, or, accepted for countenance" (Is 3:3; 2Ki 5:1); that is, possessing authority. Eliphaz repeats his charge (Job 15:28; so Zophar, Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (Job 22:7, 9) [Michaelis].


<hi type="bold">9. empty--</hi>without their wants being relieved (<reference osisRef="Gen.31.42">Ge 31:42</reference>). The Mosaic law especially protected the widow and fatherless (<reference osisRef="Exod.22.22">Ex 22:22</reference>); the violation of it in their case by the great is a complaint of the prophets (<reference osisRef="Isa.1.17">Is 1:17</reference>).

<hi type="bold">arms--</hi>supports, helps, on which one leans (<reference osisRef="Hos.7.15">Ho 7:15</reference>). Thou hast robbed them of their only stay. Job replies in <reference osisRef="Job.29.11-Job.29.16">Job 29:11-16</reference>.

9. empty-- without their wants being relieved (Ge 31:42). The Mosaic law especially protected the widow and fatherless (Ex 22:22); the violation of it in their case by the great is a complaint of the prophets (Is 1:17). arms-- supports, helps, on which one leans (Ho 7:15). Thou hast robbed them of their only stay. Job replies in Job 29:11-16.


<hi type="bold">10. snares--</hi>alluding to Job's admission (<reference osisRef="Job.19.6">Job 19:6</reference>; compare <reference osisRef="Job.18.10">Job 18:10</reference>; <reference osisRef="Prov.22.5">Pr 22:5</reference>).

10. snares-- alluding to Job's admission (Job 19:6; compare Job 18:10; Pr 22:5).


<hi type="bold">11. that--</hi>so that thou.

<hi type="bold">abundance--</hi>floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (<reference osisRef="Job.11.16">Job 11:16</reference>; <reference osisRef="Job.27.20">27:20</reference>).

11. that-- so that thou. abundance-- floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (Job 11:16; 27:20).


12. Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here.

<hi type="bold">height--</hi>Hebrew, "head of the stars"; that is, "elevation" (<reference osisRef="Job.11.8">Job 11:8</reference>).

12. Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here. height-- Hebrew, "head of the stars"; that is, "elevation" (Job 11:8).


13. Rather, And yet thou sayest, God does not concern Himself with ("know") human affairs (<reference osisRef="Ps.73.11">Psa 73:11</reference>).

13. Rather, And yet thou sayest, God does not concern Himself with ("know") human affairs (Psa 73:11).


<hi type="bold">14. in the circuit of heaven--</hi>only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (<reference osisRef="Lam.3.44">La 3:44</reference>; <reference osisRef="Isa.29.15">Is 29:15</reference>; <reference osisRef="Isa.40.27">40:27</reference>; <reference osisRef="Jer.23.24">Jr 23:24</reference>; <reference osisRef="Ezek.8.12">Eze 8:12</reference>; <reference osisRef="Ps.139.12">Psa 139:12</reference>).

14. in the circuit of heaven-- only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (La 3:44; Is 29:15; 40:27; Jr 23:24; Eze 8:12; Psa 139:12).