Job 4-7

musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Ps 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor.

Hear--as in Ps 3:4. God of my righteousness--or, "my righteous God, as my holy hill" (Ps 2:6), who will act towards me on righteous principles. thou hast enlarged--expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.

Eliphaz--the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.

sons of men--men of note or prominence (compare 2Ch 21:9). turn my glory--or, "royal dignity." into shame--or, "reproach." vanity--a foolish and hopeless enterprise (Ps 2:1). leasing--a lie.

If we assay to commune--Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.

godly--an object as well as subject of divine favor (compare Ps 105:14, 15).

weak hands--Isa 35:3; 2Sa 4:1.

Stand in awe--(Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."

Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.

thou art troubled--rather, "unhinged," hast lost thy self-command (1Th 3:3).

Contrast true with vain confidence. light of thy countenance upon us--figure for favor (Nu 6:26; Ps 44:3; 81:16).

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

corn and wine--literally, "new corn and wine." increased--an abundant harvest giving great joy (Isa 9:3).

both lay me down, &c.--or, will lie down at once, and sleep in sure confidence and quiet repose (Ps 3:5). PSALM 5

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

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

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

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

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

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

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

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

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

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

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

to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people.

meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Ro 8:26, 27.

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

Hearken--incline the ear (Ps 10:17; compare Ps 61:2)--give close attention. my cry--that is, for help (Ps 61:2; Jer 8:19). my King--thus by covenant relation interested in my cause.

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

direct--literally, "set in order," as the showbread was placed or set in order (Ex 40:23).

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

For, &c.--God only regards sincere worshippers. evil--or, "the evil man." dwell--lodge, remain under protection.

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

foolish--vainglorious and insolent. iniquity--especially such as denotes a negation, or defect, that is, of moral principle.

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

leasing--a lie. the bloody ... man--literally, "man of blood"--murderer.

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

But--as in Ps 2:6, literally, "and." house--(1Ch 9:23), the tabernacle. temple--literally, "palace," applied to God's residence, the Holy of Holies (1Sa 3:3; 2Sa 22:7); the inner part of the tabernacle. toward--not in; the high priest alone was allowed to enter.

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

enemies--literally, "watchers" (Ps 27:11), hence special need of guidance. in thy righteousness--an attribute implying faithfulness in promises as well as threatenings. make thy way straight--that is, make the way of providence plain.

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

The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Ro 8:7). sepulchre--a dwelling-place of corruption, emitting moral putridness. flatter--or, "make smooth." their tongue--speaks deceitfully.

Destroy--or, "condemn" them to destruction as guilty.

defendest--(compare Margin). love thy name--Thy manifested perfections (Ps 9:10).

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

with favour--or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Le 7:18; 19:7). shield--(compare Ps 3:3). PSALM 6

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

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

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

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

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

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

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

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

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

(Ps 31:20; Jer 18:18). Smite (Psalm 73. 9).

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

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

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

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

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

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

eighth--an instrument for the eighth key; or, more probably, the bass, as it is contrasted with Alamoth (the treble, Ps 46:1) in 1Ch 15:20,

He owns his ill desert in begging a relief from chastisement.

I am weak--as a culled plant (Isa 24:4). my bones--the very frame. are vexed--(Ps 2:5)--shaken with fear.

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

how long?--shall this be so (compare Ps 79:5). but--or, "and." thou--The sentence is incomplete as expressive of strong emotion.

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

Return--that is, to my relief; or, "turn," as now having His face averted. for thy mercies' sake--to illustrate Thy mercy.

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

(Compare Ps 115:17, 18; Isa 38:18). There is no incredulity as to a future state. The contrast is between this scene of life, and the grave or Sheol, the unseen world of the dead. give ... thanks--or, "praise for mercies."

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

By a strong figure the abundance as well as intensity of grief is depicted.

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

consumed--or, "has failed," denoting general debility (Ps 13:3; 38:10). waxeth old--or, "dim." grief--mingled with indignation.

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

Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.

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

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

and knows they will be disappointed and in their turn (compare Ps 6:3) be terror-stricken or confounded. PSALM 7

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

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

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

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

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

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

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

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

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

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

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

In deep affliction the Psalmist appeals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him for God's service. Sure of a gracious answer, he triumphantly rebukes his foes.

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

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

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

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

And what will your arguings reprove?--literally, "the reproofs which proceed from you"; the emphasis is on you; you may find fault, who are not in my situation [Umbreit].

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

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

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

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

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

details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing.

Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare 1Sa 20:1; 23:23; 26:19).

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

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

if I have done this--that is, the crime charged in the "words of Cush" (compare 1Sa 24:9).

--Months of comfortless misfortune. I am made to possess--literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance. Months--for days, to express its long duration. Appointed--literally, "they have numbered to me"; marking well the unavoidable doom assigned to him.

If I have injured my friend. yea, I have delivered, &c.--This makes a good sense, but interrupts the course of thought, and hence it is proposed to render, "if I have spoiled my enemy"--in either case (compare 1Sa 24:4-17; 31:8, 11).

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

This is the consequence, if such has been his conduct. mine honour--(compare Ps 3:3; 4:2)--my personal and official dignity.

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

God is involved as if hitherto careless of him (Ps 3:7; 9:18). rage--the most violent, like a flood rising over a river's banks. the judgment ... commanded--or, "ordained"; a just decision.

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

compass thee--as those seeking justice. return thou on high--assume the judgment seat, to be honored as a just Ruler by them.

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

Though not claiming innocence in general, he can confidently do so in this case, and in demanding from the Judge of all the earth a judgment, he virtually asks acquittal.

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

the hearts and reins--the affections and motives of men, or the seat of them (compare Ps 16:7; 26:2); as we use heart and bosom or breast.

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

defence--literally, "shield" (Ps 5:12).

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

judgeth--as in Ps 7:8. the wicked--Though not expressed, they are implied, for they alone are left as objects of anger.

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

They are here distinctly pointed out, though by changing the person, a very common mode of speech, one is selected as a representative of wicked men generally. The military figures are of obvious meaning.

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

against the persecutors--Some render "for burning," but the former is the best sense. Arrows for burning would be appropriate in besieging a town, not in warring against one man or a company in open fight.

The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.

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

1Sa 18:17; 31:2 illustrate the statement whether alluded to or not. These verses are expository of Ps 7:14, showing how the devices of the wicked end in disappointment, falsifying their expectations.

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

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

his righteousness--(Ps 5:8). Thus illustrated in the defense of His servant and punishment of the wicked. PSALM 8

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

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

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

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

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

Satan undertook to prove Job a hypocrite by afflicting him; and his friends concluded him to be one because he was so afflicted, and showed impatience. This we must keep in mind if we would understand what passed. Eliphaz speaks of Job, and his afflicted condition, with tenderness; but charges him with weakness and faint-heartedness. Men make few allowances for those who have taught others. Even pious friends will count that only a touch which we feel as a wound. Learn from hence to draw off the mind of a sufferer from brooding over the affliction, to look at the God of mercies in the affliction. And how can this be done so well as by looking to Christ Jesus, in whose unequalled sorrows every child of God soonest learns to forget his own?

Eliphaz argues, 1. That good men were never thus ruined. But there is one event both to the righteous and to the wicked, Ec 9:2, both in life and death; the great and certain difference is after death. Our worst mistakes are occasioned by drawing wrong views from undeniable truths. 2. That wicked men were often thus ruined: for the proof of this, Eliphaz vouches his own observation. We may see the same every day.

Eliphaz relates a vision. When we are communing with our own hearts, and are still, Ps 4:4, then is a time for the Holy Spirit to commune with us. This vision put him into very great fear. Ever since man sinned, it has been terrible to him to receive communications from Heaven, conscious that he can expect no good tidings thence. Sinful man! shall he pretend to be more just, more pure, than God, who being his Maker, is his Lord and Owner? How dreadful, then, the pride and presumption of man! How great the patience of God! Look upon man in his life. The very foundation of that cottage of clay in which man dwells, is in the dust, and it will sink with its own weight. We stand but upon the dust. Some have a higher heap of dust to stand upon than others but still it is the earth that stays us up, and will shortly swallow us up. Man is soon crushed; or if some lingering distemper, which consumes like a moth, be sent to destroy him, he cannot resist it. Shall such a creature pretend to blame the appointments of God? Look upon man in his death. Life is short, and in a little time men are cut off. Beauty, strength, learning, not only cannot secure them from death, but these things die with them; nor shall their pomp, their wealth, or power, continue after them. Shall a weak, sinful, dying creature, pretend to be more just than God, and more pure than his Maker? No: instead of quarrelling with his afflictions, let him wonder that he is out of hell. Can a man be cleansed without his Maker? Will God justify sinful mortals, and clear them from guilt? or will he do so without their having an interest in the righteousness and gracious help of their promised Redeemer, when angels, once ministering spirits before his throne, receive the just recompence of their sins? Notwithstanding the seeming impunity of men for a short time, though living without God in the world, their doom is as certain as that of the fallen angels, and is continually overtaking them. Yet careless sinners note it so little, that they expect not the change, nor are wise to consider their latter end.

Eliphaz here calls upon Job to answer his arguments. Were any of the saints or servants of God visited with such Divine judgments as Job, or did they ever behave like him under their sufferings? The term, "saints," holy, or more strictly, consecrated ones, seems in all ages to have been applied to the people of God, through the Sacrifice slain in the covenant of their reconciliation. Eliphaz doubts not that the sin of sinners directly tends to their ruin. They kill themselves by some lust or other; therefore, no doubt, Job has done some foolish thing, by which he has brought himself into this condition. The allusion was plain to Job's former prosperity; but there was no evidence of Job's wickedness, and the application to him was unfair and severe.

Eliphaz reminds Job, that no affliction comes by chance, nor is to be placed to second causes. The difference between prosperity and adversity is not so exactly observed, as that between day and night, summer and winter; but it is according to the will and counsel of God. We must not attribute our afflictions to fortune, for they are from God; nor our sins to fate, for they are from ourselves. Man is born in sin, and therefore born to trouble. There is nothing in this world we are born to, and can truly call our own, but sin and trouble. Actual transgressions are sparks that fly out of the furnace of original corruption. Such is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles arise thence as the sparks fly upward; so many are they, and so fast does one follow another. Eliphaz reproves Job for not seeking God, instead of quarrelling with him. Is any afflicted? let him pray. It is heart's ease, a salve for every sore. Eliphaz speaks of rain, which we are apt to look upon as a little thing; but if we consider how it is produced, and what is produced by it, we shall see it to be a great work of power and goodness. Too often the great Author of all our comforts, and the manner in which they are conveyed to us, are not noticed, because they are received as things of course. In the ways of Providence, the experiences of some are encouragements to others, to hope the best in the worst of times; for it is the glory of God to send help to the helpless, and hope to the hopeless. And daring sinners are confounded, and forced to acknowledge the justice of God's proceedings.

Eliphaz gives to Job a word of caution and exhortation: Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the Father's love, and is for the child's good; and notice it as a messenger from Heaven. Eliphaz also encourages Job to submit to his condition. A good man is happy though he be afflicted, for he has not lost his enjoyment of God, nor his title to heaven; nay, he is happy because he is afflicted. Correction mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees. Though God wounds, yet he supports his people under afflictions, and in due time delivers them. Making a wound is sometimes part of a cure. Eliphaz gives Job precious promises of what God would do for him, if he humbled himself. Whatever troubles good men may be in, they shall do them no real harm. Being kept from sin, they are kept from the evil of trouble. And if the servants of Christ are not delivered from outward troubles, they are delivered by them, and while overcome by one trouble, they conquer all. Whatever is maliciously said against them shall not hurt them. They shall have wisdom and grace to manage their concerns. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin. They shall finish their course with joy and honour. That man lives long enough who has done his work, and is fit for another world. It is a mercy to die seasonably, as the corn is cut and housed when fully ripe; not till then, but then not suffered to stand any longer. Our times are in God's hands; it is well they are so. Believers are not to expect great wealth, long life, or to be free from trials. But all will be ordered for the best. And remark from Job's history, that steadiness of mind and heart under trial, is one of the highest attainments of faith. There is little exercise for faith when all things go well. But if God raises a storm, permits the enemy to send wave after wave, and seemingly stands aloof from our prayers, then, still to hang on and trust God, when we cannot trace him, this is the patience of the saints. Blessed Saviour! how sweet it is to look unto thee, the Author and Finisher of faith, in such moments!

Job still justifies himself in his complaints. In addition to outward troubles, the inward sense of God's wrath took away all his courage and resolution. The feeling sense of the wrath of God is harder to bear than any outward afflictions. What then did the Saviour endure in the garden and on the cross, when he bare our sins, and his soul was made a sacrifice to Divine justice for us! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well submit to it as long as he continues to us the use of our reason, and the peace of our conscience; but if either of these is disturbed, our case is very pitiable. Job reflects upon his friends for their censures. He complains he had nothing offered for his relief, but what was in itself tasteless, loathsome, and burdensome.

Job had desired death as the happy end of his miseries. For this, Eliphaz had reproved him, but he asks for it again with more vehemence than before. It was very rash to speak thus of God destroying him. Who, for one hour, could endure the wrath of the Almighty, if he let loose his hand against him? Let us rather say with David, O spare me a little. Job grounds his comfort upon the testimony of his conscience, that he had been, in some degree, serviceable to the glory of God. Those who have grace in them, who have the evidence of it, and have it in exercise, have wisdom in them, which will be their help in the worst of times.

In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make God their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; "for now ye are nothing." It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from God, even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright believer shall have praise of God.

Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for God, if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, ch. 8:14. But if, while we live, we live unto the Lord, in works of faith and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.

Plain truths as to the shortness and vanity of man's life, and the certainty of death, do us good, when we think and speak of them with application to ourselves. Dying is done but once, and therefore it had need be well done. An error here is past retrieve. Other clouds arise, but the same cloud never returns: so a new generation of men is raised up, but the former generation vanishes away. Glorified saints shall return no more to the cares and sorrows of their houses; nor condemned sinners to the gaieties and pleasures of their houses. It concerns us to secure a better place when we die. From these reasons Job might have drawn a better conclusion than this, I will complain. When we have but a few breaths to draw, we should spend them in the holy, gracious breathings of faith and prayer; not in the noisome, noxious breathings of sin and corruption. We have much reason to pray, that He who keeps Israel, and neither slumbers nor sleeps, may keep us when we slumber and sleep. Job covets to rest in his grave. Doubtless, this was his infirmity; for though a good man would choose death rather than sin, yet he should be content to live as long as God pleases, because life is our opportunity of glorifying him, and preparing for heaven.

Job reasons with God concerning his dealings with man. But in the midst of this discourse, Job seems to have lifted up his thoughts to God with some faith and hope. Observe the concern he is in about his sins. The best men have to complain of sin; and the better they are, the more they will complain of it. God is the Preserver of our lives, and the Saviour of the souls of all that believe; but probably Job meant the Observer of men, whose eyes are upon the ways and hearts of all men. We can hide nothing from Him; let us plead guilty before his throne of grace, that we may not be condemned at his judgment-seat. Job maintained, against his friends, that he was not a hypocrite, not a wicked man, yet he owns to his God, that he had sinned. The best must so acknowledge, before the Lord. He seriously inquires how he might be at peace with God, and earnestly begs forgiveness of his sins. He means more than the removing of his outward trouble, and is earnest for the return of God's favour. Wherever the Lord removes the guilt of sin, he breaks the power of sin. To strengthen his prayer for pardon, Job pleads the prospect he had of dying quickly. If my sins be not pardoned while I live, I am lost and undone for ever. How wretched is sinful man without a knowledge of the Saviour!