Job 24-28

life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty.

fulness--everything. world--the habitable globe, with they that dwell--forming a parallel expression to the first clause.

Why is it that, seeing that the times of punishment (Eze 30:3; "time" in the same sense) are not hidden from the Almighty, they who know Him (His true worshippers, Job 18:21) do not see His days (of vengeance; Joe 1:15; 2Pe 3:10)? Or, with Umbreit less simply, making the parallel clauses more nicely balanced, Why are not times of punishment hoarded up ("laid up"; Job 21:19; appointed) by the Almighty? that is, Why are they not so appointed as that man may now see them? as the second clause shows. Job does not doubt that they are appointed: nay, he asserts it (Job 21:30); what he wishes is that God would let all now see that it is so. 2-24. Instances of the wicked doing the worst deeds with seeming impunity (Job 24:2-24). Some--the wicked. landmarks--boundaries between different pastures (De 19:14; Pr 22:28).

Poetically represents the facts of Ge 1:9.

The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character. hill of the Lord--(compare Ps 2:6, &c.). His Church--the true or invisible, as typified by the earthly sanctuary.

pledge--alluding to Job 22:6. Others really do, and with impunity, that which Eliphaz falsely charges the afflicted Job with.

lifted up his soul--is to set the affections (Ps 25:1) on an object; here, vanity--or, any false thing, of which swearing falsely, or to falsehood, is a specification.

Literally, they push the poor out of their road in meeting them. Figuratively, they take advantage of them by force and injustice (alluding to the charge of Eliphaz, Job 22:8; 1Sa 8:3). poor--in spirit and in circumstances (Mt 5:3). hide--from the injustice of their oppressors, who have robbed them of their all and driven them into unfrequented places (Job 20:19; 30:3-6; Pr 28:28).

righteousness--the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.

wild asses--(Job 11:12). So Ishmael is called a "wild ass-man"; Hebrew (Ge 16:12). These Bedouin robbers, with the unbridled wildness of the ass of the desert, go forth thither. Robbery is their lawless "work." The desert, which yields no food to other men, yields food for the robber and his children by the plunder of caravans. rising betimes--In the East travelling is begun very early, before the heat comes on.

Jacob--By "Jacob," we may understand God's people (compare Isa 43:22; 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people." 7-10. The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.

Like the wild asses (Job 24:5) they (these Bedouin robbers) reap (metaphorically) their various grain (so the Hebrew for "corn" means). The wild ass does not let man pile his mixed provender up in a stable (Isa 30:24); so these robbers find their food in the open air, at one time in the desert (Job 24:5), at another in the fields. the vintage of the wicked--Hebrew, "the wicked gather the vintage"; the vintage of robbery, not of honest industry. If we translate "belonging to the wicked," then it will imply that the wicked alone have vineyards, the "pious poor" (Job 24:4) have none. "Gather" in Hebrew, is "gather late." As the first clause refers to the early harvest of corn, so the second to the vintage late in autumn.

Umbreit understands it of the Bedouin robbers, who are quite regardless of the comforts of life, "They pass the night naked, and uncovered," &c. But the allusion to Job 22:6, makes the English Version preferable (see on Job 24:10). Frost is not uncommon at night in those regions (Ge 31:40).

They--the plundered travellers. embrace the rock--take refuge under it (La 4:5).

from the breast--of the widowed mother. Kidnapping children for slaves. Here Job passes from wrongs in the desert to those done among the habitations of men. pledge--namely, the garment of the poor debtor, as Job 24:10 shows.

Lord of hosts--or fully, Lord God of hosts (Ho 12:5; Am 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Jos 5:14; 1Ki 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God. PSALM 25

(See on Job 22:6). In Job 24:7 a like sin is alluded to: but there he implies open robbery of garments in the desert; here, the more refined robbery in civilized life, under the name of a "pledge." Having stripped the poor, they make them besides labor in their harvest-fields and do not allow them to satisfy their hunger with any of the very corn which they carry to the heap. Worse treatment than that of the ox, according to De 25:4. Translate: "they (the poor laborers) hungering carry the sheaves" [Umbreit].

Which--"They," the poor, "press the oil within their wall"; namely, not only in the open fields (Job 24:10), but also in the wall-enclosed vineyards and olive gardens of the oppressor (Isa 5:5). Yet they are not allowed to quench their "thirst" with the grapes and olives. Here, thirsty; Job 24:10, hungry.

Men--rather, "mortals" (not the common Hebrew for "men"); so the Masoretic vowel points read as English Version. But the vowel points are modern. The true reading is, "The dying," answering to "the wounded" in the next clause, so Syriac. Not merely in the country (Job 24:11), but also in the city there are oppressed sufferers, who cry for help in vain. "From out of the city"; that is, they long to get forth and be free outside of it (Ex 1:11; 2:23). wounded--by the oppressor (Eze 30:24). layeth not folly--takes no account of (by punishing) their sin ("folly" in Scripture; Job 1:22). This is the gist of the whole previous list of sins (Ac 17:30). Umbreit with Syriac reads by changing a vowel point, "Regards not their supplication."

So far as to openly committed sins; now, those done in the dark. Translate: "There are those among them (the wicked) who rebel," &c. light--both literal and figurative (Joh 3:19, 20; Pr 2:13). paths thereof--places where the light shines.

with the light--at early dawn, while still dark, when the traveller in the East usually sets out, and the poor laborer to his work; the murderous robber lies in wait then (Ps 10:8). is as a thief--Thieves in the East steal while men sleep at night; robbers murder at early dawn. The same man who steals at night, when light dawns not only robs, but murders to escape detection.

(Pr 7:9; Ps 10:11). disguiseth--puts a veil on.

dig through--Houses in the East are generally built of sun-dried mud bricks (so Mt 6:19). "Thieves break through," literally, "dig through" (Eze 12:7). had marked--Rather, as in Job 9:7, "They shut themselves up" (in their houses); literally, "they seal up." for themselves--for their own ends, namely, to escape detection. know not--shun.

They shrink from the "morning" light, as much as other men do from the blackest darkness ("the shadow of death"). if one know--that is, recognize them. Rather, "They know well (are familiar with) the terrors of," &c. [Umbreit]. Or, as Maurer, "They know the terrors of (this) darkness," namely, of morning, the light, which is as terrible to them as darkness ("the shadow of death") is to other men. 18-21. In these verses Job quotes the opinions of his adversaries ironically; he quoted them so before (Job 21:7-21). In Job 24:22-24, he states his own observation as the opposite. You say, "The sinner is swift, that is, swiftly passes away (as a thing floating) on the surface of the waters" (Ec 11:1; Ho 10:7). is cursed--by those who witness their "swift" destruction. beholdeth not--"turneth not to"; figuratively, for He cannot enjoy his pleasant possessions (Job 20:17; 15:33). the way of the vineyards--including his fields, fertile as vineyards; opposite to "the way of the desert."

Arabian image; melted snow, as contrasted with the living fountain, quickly dries up in the sunburnt sand, not leaving a trace behind (Job 6:16-18). The Hebrew is terse and elliptical to express the swift and utter destruction of the godless; (so) "the grave--they have sinned!"

The womb--The very mother that bare him, and who is the last to "forget" the child that sucked her (Isa 49:15), shall dismiss him from her memory (Job 18:17; Pr 10:7). The worm shall suck, that is, "feed sweetly" on him as a delicate morsel (Job 21:33). wickedness--that is, the wicked; abstract for concrete (as Job 5:16). as a tree--utterly (Job 19:10); Umbreit better, "as a staff." A broken staff is the emblem of irreparable ruin (Isa 14:5; Ho 4:12).

The reason given by the friends why the sinner deserves such a fate. barren--without sons, who might have protected her. widow--without a husband to support her. 22-25. Reply of Job to the opinion of the friends. Experience proves the contrary. Translate: "But He (God) prolongeth the life of (literally, draweth out at length; Ps 36:10, Margin) the mighty with His (God's) power. He (the wicked) riseth up (from his sick bed) although he had given up hope of (literally, when he no longer believed in) life" (De 28:66).

Literally, "He (God omitted, as often; Job 3:20; Ec 9:9; reverentially) giveth to him (the wicked, to be) in safety, or security." yet--Job means, How strange that God should so favor them, and yet have His eyes all the time open to their wicked ways (Pr 15:3; Ps 73:4)!

Job repeats what he said (Job 21:13), that sinners die in exalted positions, not the painful and lingering death we might expect, but a quick and easy death. Join "for a while" with "are gone," not as English Version. Translate: "A moment--and they are no more! They are brought low, as all (others) gather up their feet to die" (so the Hebrew of "are taken out of the way"). A natural death (Ge 49:33). ears of corn--in a ripe and full age, not prematurely (Job 5:26).

(So Job 9:24).

from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics.

lift up my soul--(Ps 24:4; 86:4), set my affections (compare Col 3:2).

He tries to show Job's rashness (Job 23:3), by arguments borrowed from Eliphaz (Job 15:15, with which compare Job 11:17.

not be ashamed--by disappointment of hopes of relief.

Power and terror, that is, terror-inspiring power. peace in his high places--implying that His power is such on high as to quell all opposition, not merely there, but on earth also. The Holy Ghost here shadowed forth Gospel truths (Col 1:20; Eph 1:10).

The prayer generalized as to all who wait on God--that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9).

armies--angels and stars (Isa 40:26; Jer 33:22; Ge 15:5; "countless," Da 7:10). his light--(Jas 1:17).

On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.

(Job 4:17, 18; 14:4; 15:14).

"Look up even unto the moon" (Job 15:15). "Stars" here answer to "saints" (angels) there; "the moon" here to "the heavens" there. Even the "stars," the most dazzling object to man's eye, and the angels, of which the stars are emblems (Job 4:18; Re 9:1), are imperfect in His sight. Theirs is the light and purity but of creatures; His of the Creator.

Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.

(Job 4:19-21; 15:16). worm ... worm--Two distinct Hebrew words. The first, a worm bred in putridity; alluding to man's corruption. The second a crawling worm; implying that man is weak and grovelling.

upright--acting according to His promise. sinners--the general term, limited by the meek--who are penitent. the way--and his way--God's way of providence.

in judgment--rightly.

paths--similar sense--His modes of dealing (compare Ps 25:4). mercy and truth--(Job 14:1-22), God's grace in promising and faithfulness in performing.

God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Ps 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.

What he asks for himself is the common lot of all the pious.

inherit the earth--(compare Mt 5:5). The phrase, alluding to the promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual.

The reason of the blessing explained--the pious enjoy communion with God (compare Pr 3:21, 12), and, of course, learn His gracious terms of pardon.

His trust in God is fixed. net--is frequently used as a figure for dangers by enemies (Ps 9:15; 10:9). 16-19. A series of earnest appeals for aid because God had seemed to desert him (compare Ps 13:1; 17:13, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (Ps 9:8; 18:48).

keep my soul--(Ps 16:1). put my trust--flee for refuge (Ps 2:12).

In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer-- integrity, &c.--to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.

Extend these blessings to all Thy people in all their distresses. PSALM 26

and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor.

Judge--decide on my case; the appeal of innocence. in mine integrity--freedom from blemish (compare Ps 25:21). His confidence of perseverance results from trust in God's sustaining grace.

He asks the most careful scrutiny of his affections and thoughts (Ps 7:9), or motives.

without power ... no strength ... no wisdom--The negatives are used instead of the positives, powerlessness, &c., designedly (so Isa 31:8; De 32:21). Granting I am, as you say (Job 18:17; 15:2), powerlessness itself, &c. "How hast thou helped such a one?" savest--supportest.

As often, the ground of prayer for present help is former favor. 4-8. As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.

plentifully ... the thing as it is--rather, "abundantly--wisdom." Bildad had made great pretensions to abundant wisdom. How has he shown it?

For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; Job 26:5-14 is a sample of Job's knowledge of it. whose spirit--not that of God (Job 32:8); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; 15:14-16). 5-14. As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), Job 26:5, 6; on earth, Job 26:7; in the sky, Job 26:8-11; the sea, Job 26:12; the heavens, Job 26:13. Dead things are formed--Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (Job 25:2), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in Pr 21:16 and Isa 14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in Ge 14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [Umbreit]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [Magee]. from under--Umbreit joins this with the previous word "tremble from beneath" (so Isa 14:9). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (Ps 18:4, 5); and the waters as under the earth (Ps 24:2). Magee well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in Job 26:6, as "Rephaim" (Job 26:5) to "Hell" (Sheol) (Job 26:6). "Sheol" comes from a Hebrew root--"ask," because it is insatiable (Pr 27:20); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [Magee].

wash mine hands--expressive symbol of freedom from sinful acts (compare Mt 27:24).

(Job 38:17; Ps 139:8; Pr 5:11). destruction--the abode of destruction, that is, of lost souls. Hebrew, Abaddon (Re 9:11). no covering--from God's eyes.

Hint of the true theory of the earth. Its suspension in empty space is stated in the second clause. The north in particular is specified in the first, being believed to be the highest part of the earth (Isa 14:13). The northern hemisphere or vault of heaven is included; often compared to a stretched-out canopy (Ps 104:2). The chambers of the south are mentioned (Job 9:9), that is, the southern hemisphere, consistently with the earth's globular form.

the habitation of thy house--where Thy house rests, as the tabernacle was not yet permanently fixed. honour dwelleth--conveys an allusion to the Holy of Holies.

in ... clouds--as if in airy vessels, which, though light, do not burst with the weight of water in them (Pr 30:4).

Gather not, &c.--Bring me not to death. bloody men--(compare Ps 5:6).

Rather, He encompasseth or closeth. God makes the clouds a veil to screen the glory not only of His person, but even of the exterior of His throne from profane eyes. His agency is everywhere, yet He Himself is invisible (Ps 18:11; 104:3).

Their whole conduct is that of violence and fraud.

Rather, "He hath drawn a circular bound round the waters" (Pr 8:27; Ps 104:9). The horizon seems a circle. Indication is given of the globular form of the earth. until the day, &c.--to the confines of light and darkness. When the light falls on our horizon, the other hemisphere is dark. Umbreit and Maurer translate "He has most perfectly (literally, to perfection) drawn the bound (taken from the first clause) between light and darkness" (compare Ge 1:4, 6, 9): where the bounding of the light from darkness is similarly brought into proximity with the bounding of the waters.

But, &c.--He contrasts his character and destiny with that of the wicked (compare Ps 26:1, 2).

pillars--poetically for the mountains which seem to bear up the sky (Ps 104:32). astonished--namely, from terror. Personification. his reproof--(Ps 104:7). The thunder, reverberating from cliff to cliff (Hab 3:10; Na 1:5).

even place--free from occasions of stumbling--safety in his course is denoted. Hence he will render to God his praise publicly. PSALM 27

divideth--(Ps 74:13). Perhaps at creation (Ge 1:9, 10). The parallel clause favors Umbreit, "He stilleth." But the Hebrew means "He moves." Probably such a "moving" is meant as that at the assuaging of the flood by the wind which "God made to pass over" it (Ge 8:1; Ps 104:7). the proud--rather, "its pride," namely, of the sea (Job 9:13).

Umbreit less simply, "By His breath He maketh the heavens to revive": namely, His wind dissipates the clouds, which obscured the shining stars. And so the next clause in contrast, "His hand doth strangle," that is, obscures the north constellation, the dragon. Pagan astronomy typified the flood trying to destroy the ark by the dragon constellation, about to devour the moon in its eclipsed crescent-shape like a boat (Job 3:8, Margin). But better as English Version (Ps 33:6). crooked--implying the oblique course, of the stars, or the ecliptic. "Fleeing" or "swift" [Umbreit] (Isa 27:1). This particular constellation is made to represent the splendor of all the stars.

parts--Rather, "only the extreme boundaries of," &c., and how faint is the whisper that we hear of Him! thunder--the entire fulness. In antithesis to "whisper" (1Co 13:9, 10, 12).

especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance.

light--is a common figure for comfort. strength--or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.

parable--applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (Ps 49:4). continued--proceeded to put forth; implying elevation of discourse.

eat ... my flesh--(Job 19:22; Ps 14:4). The allusion to wild beasts illustrates their rapacity. they stumbled--"they" is emphatic; not I, but they were destroyed.

(1Sa 20:3). taken away ... judgment--words unconsciously foreshadowing Jesus Christ (Isa 53:8; Ac 8:33). God will not give Job his right, by declaring his innocence. vexed--Hebrew, "made bitter" (Ru 1:20).

In the greatest dangers. in this--that is, then, in such extremity.

Implying Job's knowledge of the fact that the living soul was breathed into man by God (Ge 2:7). "All the while." But Maurer, "As yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly.

The secret of his confidence is his delight in communion with God (Ps 16:11; 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Ps 5:7). There he is safe (Ps 31:21; 61:5). The figure is changed in the last clause, but the sentiment is the same.

(Job 6:28, 30). The "deceit" would be if he were to admit guilt against the witness of his conscience.

justify you--approve of your views. mine integrity--which you deny, on account of my misfortunes.

head be lifted up--I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.

Rather, my "heart" (conscience) reproaches "not one of my days," that is, I do not repent of any of my days since I came into existence [Maurer].

Still pressing need extorts prayer for help. cry with my voice--denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.

Let ... be--Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.

The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (Ps 105:4).

"What hope hath the hypocrite, notwithstanding all his gains, when?" &c. "Gained" is antithetic to "taketh away." Umbreit's translation is an unmeaning tautology. "When God cuts off, when He taketh away his life." taketh away--literally, "draws out" the soul from the body, which is, as it were, its scabbard (Job 4:21; Ps 104:29; Da 7:15). Job says that he admits what Bildad said (Job 8:13) and Zophar (Job 20:5). But he says the very fact of his still calling upon God (Job 27:10) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."

Hide not, &c.--(Ps 4:6; 22:24). Against rejection he pleads former mercy and love.

(Ps 66:18).

In the extremity of earthly destitution (Ps 31:11; 38:11), God provides (compare Mt 25:35).

Alluding to Job 22:26. always call--He may do so in times of prosperity in order to be thought religious. But he will not, as I do, call on God in calamities verging on death. Therefore I cannot be a "hypocrite" (Job 19:25; 20:5; Ps 62:8). 11-23. These words are contrary to Job's previous sentiments (see on Job 21:22-33; Job 24:22-25). Job 21:22-33; 24:22-25). They therefore seem to be Job's statement, not so much of his own sentiments, as of what Zophar would have said had he spoken when his turn came (end of the twenty-sixth chapter). So Job stated the friends' opinion (Job 21:17-21; 24:18-21). The objection is, why, if so, does not Job answer Zophar's opinion, as stated by himself? The fact is, it is probable that Job tacitly, by giving, in the twenty-eighth chapter, only a general answer, implies, that in spite of the wicked often dying, as he said, in prosperity, he does not mean to deny that the wicked are in the main dealt with according to right, and that God herein vindicates His moral government even here. Job therefore states Zophar's argument more strongly than Zophar would have done. But by comparing Job 27:13 with Job 20:29 ("portion," "heritage"), it will be seen, it is Zophar's argument, rather than his own, that Job states. Granting it to be true, implies Job, you ought not to use it as an argument to criminate me. For (Job 28:1-28) the ways of divine wisdom in afflicting the godly are inscrutable: all that is sure to man is, the fear of the Lord is wisdom (Job 28:28). by the hand--rather, concerning the hand of God, namely, what God does in governing men. with the Almighty--the counsel or principle which regulates God's dealings.

thy way--of providence. a plain path--(Ps 26:12). enemies--literally, "watchers for my fall" (Ps 5:8).

will--literally, "soul," "desire" (Ps 35:25). enemies--literally, "oppressors." Falsehood aids cruelty against him. breathe out--as being filled with it (Ac 9:1).

"Ye yourselves see" that the wicked often are afflicted (though often the reverse, Job 21:33). But do you "vainly" make this an argument to prove from my afflictions that I am wicked?

The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed. to see--is to experience (Ps 22:17).

(See on Job 27:11).

Wait, &c.--in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help. PSALM 28

His family only increases to perish by sword or famine (Jer 18:21; Job 5:20, the converse).

Those that escape war and famine (Job 27:14) shall be buried by the deadly plague--"death" (Job 18:13; Jer 15:2; Re 6:8). The plague of the Middle Ages was called "the black death." Buried by it implies that they would have none else but the death plague itself (poetically personified) to perform their funeral rites, that is, would have no one. his--rather, "their widows." Transitions from singular to plural are frequent. Polygamy is not implied.

dust ... clay--images of multitudes (Zec 9:3). Many changes of raiment are a chief constituent of wealth in the East.

Introverted parallelism. (See Introduction). Of the four clauses in the two verses, one answers to four, two to three (so Mt 7:6).

(Job 8:14; 4:19). The transition is natural from "raiment" (Job 27:16) to the "house" of the "moth" in it, and of it, when in its larva state. The moth worm's house is broken whenever the "raiment" is shaken out, so frail is it. booth--a bough-formed hut which the guard of a vineyard raises for temporary shelter (Isa 1:8).

gathered--buried honorably (Ge 25:8; 2Ki 22:20). But Umbreit, agreeably to Job 27:18, which describes the short continuance of the sinner's prosperity, "He layeth himself rich in his bed, and nothing is robbed from him, he openeth his eyes, and nothing more is there." If English Version be retained, the first clause probably means, rich though he be in dying, he shall not be honored with a funeral; the second, When he opens his eyes in the unseen world, it is only to see his destruction: the Septuagint reads for "not gathered," He does not proceed, that is, goes to his bed no more. So Maurer.

(Job 18:11; 22:11, 21). Like a sudden violent flood (Isa 8:7, 8; Jer 47:2): conversely (Ps 32:6).

(Job 21:18; 15:2; Ps 58:9).

cast--namely, thunderbolts (Job 6:4; 7:20; 16:13; Ps 7:12, 13).

clap ... hands--for joy at his downfall (La 2:15; Na 3:19). hiss--deride (Jer 25:9). Job alludes to Bildad's words (Job 18:18).

also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people.

my rock--(Ps 18:2, 31). be not silent to me--literally, "from me," deaf or inattentive. become like them, &c.--share their fate. go down into the pit--or, "grave" (Ps 30:3).

In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (Job 28:12, &c.). However, the image from the same metals (Job 23:10) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold.

vein--a mine, from which it goes forth, Hebrew, "is dug." place for gold--a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.

lift up my hands--a gesture of prayer (Ps 63:4; 141:2). oracle--place of speaking (Ex 25:22; Nu 7:89), where God answered His people (compare Ps 5:7).

brass--that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.

Draw me not away--implies punishment as well as death (compare Ps 26:9). Hypocrisy is the special wickedness mentioned.

"Man makes an end of darkness," by exploring the darkest depths (with torches). all perfection--rather, carries out his search to the utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom); that is, the stones, whatever they be, embedded in the darkest bowels of the earth [Umbreit] (Job 26:10).

The imprecation is justified in Ps 28:5. The force of the passage is greatly enhanced by the accumulation of terms describing their sin. endeavours--points out their deliberate sinfulness.

Three hardships in mining: 1. "A stream (flood) breaks out at the side of the stranger"; namely, the miner, a strange newcomer into places heretofore unexplored; his surprise at the sudden stream breaking out beside him is expressed (English Version, "from the inhabitant"). 2. "Forgotten (unsupported) by the foot they hang," namely, by ropes, in descending. In the Hebrew, "Lo there" precedes this clause, graphically placing it as if before the eyes. "The waters" is inserted by English Version. "Are dried up," ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such, that by pumps, &c., he soon causes them to "dry up and go away" [So Herder]. 3. "Far away from men, they move with uncertain step"; they stagger; not "they are gone" [Umbreit].

Disregard of God's judgments brings a righteous punishment. destroy ... build ... up--The positive strengthened by the negative form.

Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So Pliny [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [Umbreit]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Eze 28:14).

supplications--or, "cries for mercy."

Sapphires are found in alluvial soil near rocks and embedded in gneiss. The ancients distinguished two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold spots; that is, lapis lazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Version better, "The stones of the earth are, &c., and the clods of it (Vulgate) are gold"; the parallel clauses are thus neater.

The repetition of "heart" denotes his sincerity.

fowl--rather, "ravenous bird," or "eagle," which is the most sharp-sighted of birds (Isa 46:11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight.

The distinction made between the people. their strength--and the anointed--may indicate Absalom's rebellion as the occasion.

lion's whelps--literally, "the sons of pride," that is, the fiercest beasts. passed--The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.

The special prayer for the people sustains this view. feed them--as a shepherd (Ps 23:1, &c.). PSALM 29

rock--flint. He puts forth his hand to cleave the hardest rock. by the roots--from their foundations, by undermining them.

He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he he is able to see the precious things in the earth.

floods--"He restrains the streams from weeping"; a poetical expression for the trickling subterranean rills, which impede him; answering to the first clause of Job 28:10; so also the two latter clauses in each verse correspond.

Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pr 8:23, 27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated. understanding--insight into the plan of the divine government.

Man can fix no price upon it, as it is nowhere to be found in man's abode (Isa 38:11). Job implies both its valuable worth, and the impossibility of buying it at any price.

Not the usual word for "gold"; from a Hebrew root, "to shut up" with care; that is, purest gold (1Ki 6:20, Margin). weighed--The precious metals were weighed out before coining was known (Ge 23:16).

gold of Ophir--the most precious (See on Job 22:24 and Ps 45:9). onyx--(Ge 2:12). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.

crystal--Or else glass, if then known, very costly. From a root, "to be transparent." jewels--rather, "vessels."

Red coral (Eze 27:16). pearls--literally, "what is frozen." Probably crystal; and Job 28:17 will then be glass. rubies--Umbreit translates "pearls" (see La 4:1; Pr 3:15). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (La 4:1), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.

Ethiopia--Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.

Job 28:12 repeated with great force.

None can tell whence or where, seeing it, &c. fowls--The gift of divination was assigned by the heathen especially to birds. Their rapid flight heavenwards and keen sight originated the superstition. Job may allude to it. Not even the boasted divination of birds has an insight into it (Ec 10:20). But it may merely mean, as in Job 28:7, It escapes the eye of the most keen-sighted bird.

That is, the abodes of destruction and of the dead. "Death" put for Sheol (Job 30:23; 26:6; Ps 9:13). We have [only] heard--the report of her. We have not seen her. In the land of the living (Job 28:13) the workings of Wisdom are seen, though not herself. In the regions of the dead she is only heard of, her actings on nature not being seen (Ec 9:10).

God hath, and is Himself, wisdom.

"Seeth (all that is) under," &c.

God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (Pr 8:27-31; Isa 40:12).

The decree regulating at what time and place, and in what quantity, the rain should fall. a way--through the parted clouds (Job 38:25; Zec 10:1).

declare--manifest her, namely, in His works (Ps 19:1, 2). So the approval bestowed by the Creator on His works (Ge 1:10, 31); compare the "rejoicing" of wisdom at the same (Pr 8:30; which Umbreit translates; "I was the skilful artificer by His side"). prepared--not created, for wisdom is from everlasting (Pr 8:22-31); but "established" her as Governor of the world. searched ... out--examined her works to see whether she was adequate to the task of governing the world [Maurer].

Rather, "But unto man," &c. My wisdom is that whereby all things are governed; Thy wisdom is in fearing God and shunning evil, and in feeling assured that My wisdom always acts aright, though thou dost not understand the principle which regulates it; for example, in afflicting the godly (Joh 7:17). The friends, therefore, as not comprehending the Divine Wisdom, should not infer Job's guilt from his sufferings. Here alone in Job the name of God, Adonai, occurs; "Lord" or "master," often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Pr 8:22-31; Joh 1:3; Ecclesiasticus 24:1-34).

Job discourses further about the prosperity of the wicked. That many live at ease who are ungodly and profane, he had showed, ch. xxi. Here he shows that many who live in open defiance of all the laws of justice, succeed in wicked practices; and we do not see them reckoned with in this world. He notices those that do wrong under pretence of law and authority; and robbers, those that do wrong by force. He says, "God layeth not folly to them;" that is, he does not at once send his judgments, nor make them examples, and so manifest their folly to all the world. But he that gets riches, and not by right, at his end shall be a fool, Jer 17:11.

See what care and pains wicked men take to compass their wicked designs; let it shame our negligence and slothfulness in doing good. See what pains those take, who make provision for the flesh to fulfil the lusts of it: pains to compass, and then to hide that which will end in death and hell at last. Less pains would mortify and crucify the flesh, and be life and heaven at last. Shame came in with sin, and everlasting shame is at the end of it. See the misery of sinners; they are exposed to continual frights: yet see their folly; they are afraid of coming under the eye of men, but have no dread of God's eye, which is always upon them: they are not afraid of doing things which they are afraid of being known to do.

Sometimes how gradual is the decay, how quiet the departure of a wicked person, how is he honoured, and how soon are all his cruelties and oppressions forgotten! They are taken off with other men, as the harvestman gathers the ears of corn as they come to hand. There will often appear much to resemble the wrong view of Providence Job takes in this chapter. But we are taught by the word of inspiration, that these notions are formed in ignorance, from partial views. The providence of God, in the affairs of men, is in every thing a just and wise providence. Let us apply this whenever the Lord may try us. He cannot do wrong. The unequalled sorrows of the Son of God when on earth, unless looked at in this view, perplex the mind. But when we behold him, as the sinner's Surety, bearing the curse, we can explain why he should endure that wrath which was due to sin, that Divine justice might be satisfied, and his people saved.

Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary, Isa 50:4; and his ministers should not grieve those whom God would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the Holy Ghost, never mistakes, nor fails of his end.

Many striking instances are here given of the wisdom and power of God, in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of God's power there. If we look up to heaven above, we see displays of God's almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Ps 33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the Lord are eclipsed; and we may draw near, and taste his grace, learn to love him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of God in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his hope towards God. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of God.

Job's friends now suffered him to speak, and he proceeded in a grave and useful manner. Job had confidence in the goodness both of his cause and of his God; and cheerfully committed his cause to him. But Job had not due reverence when he spake of God as taking away his judgment, and vexing his soul. To resolve that our hearts shall not reproach us, while we hold fast our integrity, baffles the designs of the evil spirit.

Job looked upon the condition of a hypocrite and a wicked man, to be most miserable. If they gained through life by their profession, and kept up their presumptuous hope till death, what would that avail when God required their souls? The more comfort we find in our religion, the more closely we shall cleave to it. Those who have no delight in God, are easily drawn away by the pleasures, and easily overcome by the crosses of this life. (Job 27:11-23)

Job's friends, on the same subject, spoke of the misery of wicked men before death as proportioned to their crimes; Job considered that if it were not so, still the consequences of their death would be dreadful. Job undertook to set this matter in a true light. Death to a godly man, is like a fair gale of wind to convey him to the heavenly country; but, to a wicked man, it is like a storm, that hurries him away to destruction. While he lived, he had the benefit of sparing mercy; but now the day of God's patience is over, and he will pour out upon him his wrath. When God casts down a man, there is no flying from, nor bearing up under his anger. Those who will not now flee to the arms of Divine grace, which are stretched out to receive them, will not be able to flee from the arms of Divine wrath, which will shortly be stretched out to destroy them. And what is a man profited if he gain the whole world, and thus lose his own soul?

Job maintained that the dispensations of Providence were regulated by the highest wisdom. To confirm this, he showed of what a great deal of knowledge and wealth men may make themselves masters. The caverns of the earth may be discovered, but not the counsels of Heaven. Go to the miners, thou sluggard in religion, consider their ways, and be wise. Let their courage and diligence in seeking the wealth that perishes, shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier, and safer! Yet gold is sought for, but grace neglected. Will the hopes of precious things out of the earth, so men call them, though really they are paltry and perishing, be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so?

Job here speaks of wisdom and understanding, the knowing and enjoying of God and ourselves. Its worth is infinitely more than all the riches in this world. It is a gift of the Holy Ghost which cannot be bought with money. Let that which is most precious in God's account, be so in ours. Job asks after it as one that truly desired to find it, and despaired of finding it any where but in God; any way but by Divine revelation. (Job 28:20-28)

There is a two-fold wisdom; one hid in God, which is secret, and belongs not to us; the other made known by him, and revealed to man. One day's events, and one man's affairs, have such reference to, and so hang one upon another, that He only, to whom all is open, and who sees the whole at one view, can rightly judge of every part. But the knowledge of God's revealed will is within our reach, and will do us good. Let man look upon this as his wisdom, To fear the Lord, and to depart from evil. Let him learn that, and he is learned enough. Where is this wisdom to be found? The treasures of it are hid in Christ, revealed by the word, received by faith, through the Holy Ghost. It will not feed pride or vanity, or amuse our vain curiosity. It teaches and encourages sinners to fear the Lord, and to depart from evil, in the exercise of repentance and faith, without desiring to solve all difficulties about the events of this life.