Job 20-23

Zophar's discourse is upon the certain misery of the wicked. The triumph of the wicked and the joy of the hypocrite are fleeting. The pleasures and gains of sin bring disease and pain; they end in remorse, anguish, and ruin. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly.

The miserable condition of the wicked man in this world is fully set forth. The lusts of the flesh are here called the sins of his youth. His hiding it and keeping it under his tongue, denotes concealment of his beloved lust, and delight therein. But He who knows what is in the heart, knows what is under the tongue, and will discover it. The love of the world, and of the wealth of it, also is wickedness, and man sets his heart upon these. Also violence and injustice, these sins bring God's judgments upon nations and families. Observe the punishment of the wicked man for these things. Sin is turned into gall, than which nothing is more bitter; it will prove to him poison; so will all unlawful gains be. In his fulness he shall be in straits, through the anxieties of his own mind. To be led by the sanctifying grace of God to restore what was unjustly gotten, as Zaccheus was, is a great mercy. But to be forced to restore by the horrors of a despairing conscience, as Judas was, has no benefit and comfort attending it.

Zophar, having described the vexations which attend wicked practices, shows their ruin from God's wrath. There is no fence against this, but in Christ, who is the only Covert from the storm and tempest, Isa 32:2. Zophar concludes, "This is the portion of a wicked man from God;" it is allotted him. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended to prove Job a hypocrite. Let us receive the good explanation, and make a better application, for warning to ourselves, to stand in awe and sin not. One view of Jesus, directed by the Holy Spirit, and by him suitably impressed upon our souls, will quell a thousand carnal reasonings about the suffering of the faithful.

Job comes closer to the question in dispute. This was, Whether outward prosperity is a mark of the true church, and the true members of it, so that ruin of a man's prosperity proves him a hypocrite? This they asserted, but Job denied. If they looked upon him, they might see misery enough to demand compassion, and their bold interpretations of this mysterious providence should be turned into silent wonder.

Job says, Remarkable judgments are sometimes brought upon notorious sinners, but not always. Wherefore is it so? This is the day of God's patience; and, in some way or other, he makes use of the prosperity of the wicked to serve his own counsels, while it ripens them for ruin; but the chief reason is, because he will make it appear there is another world. These prospering sinners make light of God and religion, as if because they have so much of this world, they had no need to look after another. But religion is not a vain thing. If it be so to us, we may thank ourselves for resting on the outside of it. Job shows their folly.

Job had described the prosperity of wicked people; in these verses he opposes this to what his friends had maintained about their certain ruin in this life. He reconciles this to the holiness and justice of God. Even while they prosper thus, they are light and worthless, of no account with God, or with wise men. In the height of their pomp and power, there is but a step between them and ruin. Job refers the difference Providence makes between one wicked man and another, into the wisdom of God. He is Judge of all the earth, and he will do right. So vast is the disproportion between time and eternity, that if hell be the lot of every sinner at last, it makes little difference if one goes singing thither, and another sighing. If one wicked man die in a palace, and another in a dungeon, the worm that dies not, and the fire that is not quenched, will be the same to them. Thus differences in this world are not worth perplexing ourselves about.

Job opposes the opinion of his friends, That the wicked are sure to fall into visible and remarkable ruin, and none but the wicked; upon which principle they condemned Job as wicked. Turn to whom you will, you will find that the punishment of sinners is designed more for the other world than for this, Jude 1:14, 15. The sinner is here supposed to live in a great deal of power. The sinner shall have a splendid funeral: a poor thing for any man to be proud of the prospect of. He shall have a stately monument. And a valley with springs of water to keep the turf green, was accounted an honourable burial place among eastern people; but such things are vain distinctions. Death closes his prosperity. It is but a poor encouragement to die, that others have died before us. That which makes a man die with true courage, is, with faith to remember that Jesus Christ died and was laid in the grave, not only before us, but for us. That He hath gone before us, and died for us, who is alive and liveth for us, is true consolation in the hour of death.

Eliphaz considers that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but Job was far from thinking so. What Eliphaz says, is unjustly applied to Job, but it is very true, that when God does us good it is not because he is indebted to us. Man's piety is no profit to God, no gain. The gains of religion to men are infinitely greater than the losses of it. God is a Sovereign, who gives no account of his conduct; but he is perfectly wise, just, faithful, good, and merciful. He approves the likeness of his own holiness, and delights in the fruits of his Spirit; he accepts the thankful services of the humble believer, while he rejects the proud claim of the self-confident.

Eliphaz brought heavy charges against Job, without reason for his accusations, except that Job was visited as he supposed God always visited every wicked man. He charges him with oppression, and that he did harm with his wealth and power in the time of his prosperity.

Eliphaz would have Job mark the old way that wicked men have trodden, and see what the end of their way was. It is good for us to mark it, that we may not walk therein. But if others are consumed, and we are not, instead of blaming them, and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God, and take it for a warning.

The answer of Eliphaz wrongly implied that Job had hitherto not known God, and that prosperity in this life would follow his sincere conversion. The counsel Eliphaz here gives is good, though, as to Job, it was built upon a false supposition that he was a stranger and enemy to God. Let us beware of slandering our brethren; and if it be our lot to suffer in this manner, let us remember how Job was treated; yea, how Jesus was reviled, that we may be patient. Let us examine whether there may not be some colour for the slander, and walk watchfully, so as to be clear of all appearances of evil.

Job appeals from his friends to the just judgement of God. He wants to have his cause tried quickly. Blessed be God, we may know where to find him. He is in Christ, reconciling the world unto himself; and upon a mercy-seat, waiting to be gracious. Thither the sinner may go; and there the believer may order his cause before Him, with arguments taken from his promises, his covenant, and his glory. A patient waiting for death and judgment is our wisdom and duty, and it cannot be without a holy fear and trembling. A passionate wishing for death or judgement is our sin and folly, and ill becomes us, as it did Job.

Job knew that the Lord was every where present; but his mind was in such confusion, that he could get no fixed view of God's merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. God seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of God. He had relished and delighted in the truths and commandments of God. Here we should notice that Job justified himself rather than God, or in opposition to him, ch. 32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of God, it was not a chastisement of sin, was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins.

As Job does not once question but that his trials are from the hand of God, and that there is no such thing as chance, how does he account for them? The principle on which he views them is, that the hope and reward of the faithful servants of God are only laid up in another life; and he maintains that it is plain to all, that the wicked are not treated according to their deserts in this life, but often directly the reverse. But though the obtaining of mercy, the first-fruits of the Spirit of grace, pledges a God, who will certainly finish the work which he has began; yet the afflicted believer is not to conclude that all prayer and entreaty will be in vain, and that he should sink into despair, and faint when he is reproved of Him. He cannot tell but the intention of God in afflicting him may be to produce penitence and prayer in his heart. May we learn to obey and trust the Lord, even in tribulation; to live or die as he pleases: we know not for what good ends our lives may be shortened or prolonged.

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].

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.

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

(Isa 14:13; Ob 3, 4).

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

(Ps 73:20).

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

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).

(Ps 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 Ps 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).

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).

turned--Hebrew denotes a total change into a disagreeable contrary (Jer 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.

He is forced to disgorge his ill-gotten wealth.

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

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.

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).

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

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.

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

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.

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 (Ps 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; Ps 68:9).

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

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; Ps 88:16; 55:4).

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 (Isa 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).

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

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; Mic 1:4). his wrath--God's.

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

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).

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

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."

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).

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].

The answer is Ro 2:4; 1Ti 1:16; Ps 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).

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

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).

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

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.

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.

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 (Ps 73:4).

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 (Isa 2:3). ways--The course of action, which God points out; as in Ps 50:23, Margin.

(Compare Jer 2:20; Pr 30:9, Margin, Ex 5:2). what profit--(Job 35:3; Mal 3:14; Ps 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."

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.

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 (Ps 11:6).

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

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).

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

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].

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" (Isa 40:13; Ro 11:34). those ... high--the high ones, not only angels, but men (Isa 2:12-17).

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

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; Isa 58:11).

(Ec 9:2).

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

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 (Isa 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.

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 (Isa 7:11).

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.

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.

Yet--rather, "and." brought--with solemn pomp (Ps 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).

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 (Heb 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."

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

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 (Ps 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.

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

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

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 Ps 143:2.

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

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.

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

mighty--Hebrew, "man of arm" (Ps 10:15; namely, Job). honourable--Hebrew, "eminent, or, accepted for countenance" (Isa 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].

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 (Isa 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.

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

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).

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).

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

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

marked--Rather, Dost thou keep to? that is, wish to follow (so Hebrew, 2Sa 22:22). If so, beware of sharing their end. the old way--the degenerate ways of the world before the flood (Ge 6:5).

cut down--rather, "fettered," as in Job 16:8; that is, arrested by death. out of time--prematurely, suddenly (Job 15:32; Ec 7:17); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (Ge 7:11).

Eliphaz designedly uses Job's own words (Job 21:14, 15). do for them--They think they can do everything for themselves.

"Yet" you say (see on Job 21:16) that it is "He who filled their houses with good"--"their good is not in their hand," but comes from God. but the counsel ... is--rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words (Job 21:16). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.

Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (Ps 107:42; Re 15:3; 16:7; 19:1, 2).

The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and ... ?" But the Hebrew is rather, "Truly our adversary is cut down" [Gesenius]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Ge 3:15). remnant--all that "is left" of the sinner; repeated from Job 20:26, which makes Umbreit's rendering "glory" (Margin), "excellency," less probable. fire--alluding to Job (Job 1:16; 15:34; 18:15). First is mentioned destruction by water (Job 22:16); here, by fire (2Pe 3:5-7).

Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God. and be--So thou shalt be: the second imperatively expresses the consequence of obeying the first (Ps 37:27). peace--prosperity and restoration to Job; true spiritually also to us (Ro 5:1; Col 1:20). good--(1Ti 4:8).

lay up--(Ps 119:11).

Built up--anew, as a restored house. thou shalt put away--rather, "If thou put away" [Michaelis].

Rather, containing the protasis from the last clause of Job 22:23, "If thou regard the glittering metal as dust"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at Job 22:25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust. gold--rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [Umbreit and Maurer]. Ophir--derived from a Hebrew word "dust," namely, gold dust. Heeren thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs. stones of the brooks--If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.

Apodosis. Yea--rather, Then shall the Almighty be, &c. defence--rather, as the same Hebrew means in Job 22:24 (see on Job 22:24)--Thy precious metals; God will be to thee in the place of riches. plenty of silver--rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [Gesenius]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (Job 28:12-28). But [Maurer] "the shining silver."

lift up ... face, &c.--repeated from Zophar (Job 11:15).

(Isa 58:9, 14). pay thy vows--which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.

light--success.

Rather, When (thy ways; from Job 22:28) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [Maurer]. he--God. humble--Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (Jas 4:6; 1Pe 5:5 probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. "Giveth grace to the humble," answers to the second clause.

island--that is, "dwelling." But the Hebrew expresses the negative (1Sa 4:21); translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (Job 22:29); an oblique attack on Job, even to the last. and it--Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as Ge 18:26, &c.). [Maurer]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (Job 42:7, 8).

to-day--implying, perhaps, that the debate was carried on through more days than one (see Introduction). bitter--(Job 7:11; 10:1). my stroke--the hand of God on me (Margin, Job 19:21; Ps 32:4). heavier than--is so heavy that I cannot relieve myself adequately by groaning.

The same wish as in Job 13:3 (compare Heb 10:19-22). Seat--The idea in the Hebrew is a well-prepared throne (Ps 9:7).

order--state methodically (Job 13:18; Isa 43:26). fill, &c.--I would have abundance of arguments to adduce.

he--emphatic: it little matters what man may say of me, if only I know what God judges of me.

An objection suggests itself, while he utters the wish (Job 23:5). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (Job 9:19, 34; 13:21; 30:18). strength--so as to prevail with Him: as in Jacob's case (Ho 12:3, 4). Umbreit and Maurer better translate as in Job 4:20 (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.

There--rather, "Then": if God would "attend" to me (Job 23:6). righteous--that is, the result of my dispute would be, He would acknowledge me as righteous. delivered--from suspicion of guilt on the part of my Judge.

But I wish in vain. For "behold," &c. forward ... backward--rather, "to the east--to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"--east: Apara, "behind"--west: Daschina, "the right hand"--south: Bama, "left"--north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as Rawlinson shows.

Rather, "To the north." work--God's glorious works are especially seen towards the north region of the sky by one in the northern hemisphere. The antithesis is between God working and yet not being beheld: as in Job 9:11, between "He goeth by," and "I see Him not." If the Hebrew bears it, the parallelism to the second clause is better suited by translating, as Umbreit, "doth hide himself"; but then the antithesis to "behold" would be lost. right hand--"in the south." hideth--appropriately, of the unexplored south, then regarded as uninhabitable because of its heat (see Job 34:29).

But--correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8, 9). when--let Him only but try my cause, I shall, &c.

held--fast by His steps. The law is in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (Ps 17:5). declined--(Ps 125:5).

esteemed--rather, "laid up," namely, as a treasure found (Mt 13:44; Ps 119:11); alluding to the words of Eliphaz (Job 22:22). There was no need to tell me so; I have done so already (Jer 15:16). necessary--"Appointed portion" (of food; as in Pr 30:8). Umbreit and Maurer translate, "More than my law," my own will, in antithesis to "the words of His mouth" (Joh 6:38). Probably under the general term, "what is appointed to me" (the same Hebrew is in Job 23:14), all that ministers to the appetites of the body and carnal will is included.

in one mind--notwithstanding my innocence, He is unaltered in His purpose of proving me guilty (Job 9:12). soul--His will (Ps 115:3). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.

many such--He has yet many more such ills in store for me, though hidden in His breast (Job 10:13).

God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind with holy awe [Barnes].

soft--faint; hath melted my courage. Here again Job's language is that of Jesus Christ (Ps 22:14).

Because I was not taken away by death from the evil to come (literally, "from before the face of the darkness," Isa 57:1). Alluding to the words of Eliphaz (Job 22:11), "darkness," that is, calamity. cut off--rather, in the Arabic sense, brought to the land of silence; my sad complaint hushed in death [Umbreit]. "Darkness" in the second clause, not the same Hebrew word as in the first, "cloud," "obscurity." Instead of "covering the cloud (of evil) from my face," He "covers" me with it (Job 22:11).