Job 12-15

laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity.

the faithful--or literally, "faithfulness" (Ps 31:23).

wisdom shall die with you--Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (Ro 10:19).

The want of it is illustrated by the prevalence of deceit and instability.

not inferior--not vanquished in argument and "wisdom" (Job 13:2). such things as these--such commonplace maxims as you so pompously adduce.

Boasting (Da 7:25) is, like flattery, a species of lying. lips, and ... tongue--for persons.

The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zophar's word, "mockest" (Job 11:3). neighbour, who calleth, &c.--rather, "I who call upon God that he may answer me favorably" [Umbreit].

Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [Umbreit] (Pr 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.

The writer intimates his confidence by depicting God's actions (compare Ps 9:19; 10:12) as coming to save the poor at whom the wicked sneer (Ps 10:5).

Job shows that the matter of fact opposes Zophar's theory (Job 11:14, 19, 20) that wickedness causes insecurity in men's "tabernacles." On the contrary, they who rob the "tabernacles" ("dwellings") of others "prosper securely" in their own. into whose hand, &c.--rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [Umbreit].

The words--literally, "saying of" (Ps 12:5). seven times--thoroughly (Da 3:19).

Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (Job 12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.

them--(Margin.)

speak to the earth--rather, "the shrubs of the earth" [Umbreit].

The wicked roam undisturbed doing evil, when vileness and vile men are exalted. PSALM 13

In all these cases, says Job, the agency must be referred to Jehovah, though they may seem to man to imply imperfection (Job 12:6; 9:24). This is the only undisputed passage of the poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently.

the soul--that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.

As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with Job 12:12 is in reference to Bildad's appeal to the "ancients" (Job 8:8). You are right in appealing to them, since "with them was wisdom," &c. But you select such proverbs of theirs as suit your views; so I may borrow from the same such as suit mine.

ancient--aged (Job 15:10).

In contrast to, "with the ancient is wisdom" (Job 12:12), Job quotes a saying of the ancients which suits his argument, "with Him (God) is (the true) wisdom" (Pr 8:14); and by that "wisdom and strength" "He breaketh down," &c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's part is to bow to His unchangeable decrees (Job 1:21). The Mohammedan saying is, "if God will, and how God will."

shutteth up--(Isa 22:22). Job refers to Zophar's "shut up" (Job 11:10).

Probably alluding to the flood.

(Eze 14:9).

He looseth the bond of kings--He looseth the authority of kings--the "bond" with which they bind their subjects (Isa 45:1; Ge 14:4; Da 2:21). a girdle--the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (Isa 22:21), and the bond they once bound others with. So "gird"--put on one the bonds of a prisoner instead of the ordinary girdle (Joh 21:18).

princes--rather, "priests," as the Hebrew is rendered (Ps 99:6). Even the sacred ministers of religion are not exempt from reverses and captivity. the mighty--rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [Umbreit].

the trusty--rather, "those secure in their eloquence"; for example, the speakers in the gate (Isa 3:3) [Beza]. understanding--literally, "taste," that is, insight or spiritual discernment, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Da 2:14).

Ps 107:40 quotes, in its first clause, this verse and, in its second, Job 12:24. weakeneth the strength--literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here--"He destroyeth their power" in the eyes of the people.

(Da 2:22).

Isa 9:3; Ps 107:38, 39, which Psalm quotes this chapter elsewhere. (See on Job 12:21). straiteneth--literally, "leadeth in," that is, "reduces."

heart--intelligence. wander in a wilderness--figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Ps 107:4, 40 quotes this passage.

De 28:29; Ps 107:27 again quote Job, but in a different connection.

all this--as to the dealings of Providence (Job 12:3).

absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain.

The forms of expression and figure here used are frequent (compare Ps 9:12, 18; 10:11, 12). How long ... for ever--Shall it be for ever?

The counsels or devices of his heart afford no relief.

Job wishes to plead his cause before God (Job 9:34, 35), as he is more and more convinced of the valueless character of his would-be "physicians" (Job 16:2).

lighten mine eyes--dim with weakness, denoting approaching death (compare 1Sa 14:27-29; Ps 6:7; 38:10).

forgers of lies--literally, "artful twisters of vain speeches" [Umbreit].

rejoice--literally, "shout as in triumph." I am moved--cast down from a firm position (Ps 10:6).

(Pr 17:28). The Arabs say, "The wise are dumb; silence is wisdom."

Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph. PSALM 14

deceitfully--use fallacies to vindicate God in His dealings; as if the end justified the means. Their "deceitfulness" for God, against Job, was that they asserted he was a sinner, because he was a sufferer.

accept his person--God's; that is, be partial for Him, as when a judge favors one party in a trial, because of personal considerations. contend for God--namely, with fallacies and prepossessions against Job before judgment (Jud 6:31). Partiality can never please the impartial God, nor the goodness of the cause excuse the unfairness of the arguments.

Will the issue to you be good, when He searches out you and your arguments? Will you be regarded by Him as pure and disinterested? mock--(Ga 6:7). Rather, "Can you deceive Him as one man?" &c.

If ye do, though secretly, act partially. (See on Job 13:8; Ps 82:1, 2). God can successfully vindicate His acts, and needs no fallacious argument of man.

make you afraid?--namely, of employing sophisms in His name (Jer 10:7, 10).

remembrances--"proverbial maxims," so called because well remembered. like unto ashes--or, "parables of ashes"; the image of lightness and nothingness (Isa 44:20). bodies--rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.

Job would wish to be spared their speeches, so as to speak out all his mind as to his wretchedness (Job 13:14), happen what will.

A proverb for, "Why should I anxiously desire to save my life?" [Eichorn]. The image in the first clause is that of a wild beast, which in order to preserve his prey, carries it in his teeth. That in the second refers to men who hold in the hand what they want to keep secure.

in him--So the margin or keri, reads. But the textual reading or chetib is "not," which agrees best with the context, and other passages wherein he says he has no hope (Job 6:11; 7:21; 10:20; 19:10). "Though He slay me, and I dare no more hope, yet I will maintain," &c., that is, "I desire to vindicate myself before Him," as not a hypocrite [Umbreit and Noyes].

He--rather, "This also already speaks in my behalf (literally, 'for my saving acquittal') for an hypocrite would not wish to come before Him" (as I do) [Umbreit]. (See last clause of Job 13:15).

my declaration--namely, that I wish to be permitted to justify myself immediately before God. with your ears--that is, attentively.

ordered--implying a constant preparation for defense in his confidence of innocence.

if, &c.--Rather, "Then would I hold my tongue and give up the ghost"; that is, if any one can contend with me and prove me false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it" [Umbreit].

Address to God. not hide--stand forth boldly to maintain my cause.

(See on Job 9:34 and see Ps 39:10).

call--a challenge to the defendant to answer to the charges. answer--the defense begun. speak--as plaintiff. answer--to the plea of the plaintiff. Expressions from a trial.

The catalogue of my sins ought to be great, to judge from the severity with which God ever anew crushes one already bowed down. Would that He would reckon them up! He then would see how much my calamities outnumber them. sin?--singular, "I am unconscious of a single particular sin, much less many" [Umbreit].

hidest ... face--a figure from the gloomy impression caused by the sudden clouding over of the sun. enemy--God treated Job as an enemy who must be robbed of power by ceaseless sufferings (Job 7:17, 21).

(Le 26:36; Ps 1:4). Job compares himself to a leaf already fallen, which the storm still chases hither and thither. break--literally, "shake with (Thy) terrors." Jesus Christ does not "break the bruised reed" (Isa 42:3, 27:8).

writest--a judicial phrase, to note down the determined punishment. The sentence of the condemned used to be written down (Isa 10:1; Jer 22:30; Ps 149:9) [Umbreit]. bitter things--bitter punishments. makest me to possess--or "inherit." In old age he receives possession of the inheritance of sin thoughtlessly acquired in youth. "To inherit sins" is to inherit the punishments inseparably connected with them in Hebrew ideas (Ps 25:7).

stocks--in which the prisoner's feet were made fast until the time of execution (Jer 20:2). lookest narrowly--as an overseer would watch a prisoner. print--Either the stocks, or his disease, marked his soles (Hebrew, "roots") as the bastinado would. Better, thou drawest (or diggest) [Gesenius] a line (or trench) [Gesenius] round my soles, beyond which I must not move [Umbreit].

Job speaks of himself in the third person, thus forming the transition to the general lot of man (Job 14:1; Ps 39:11; Ho 5:12).

woman--feeble, and in the East looked down upon (Ge 2:21). Man being born of one so frail must be frail himself (Mt 11:11). few days--(Ge 47:9; Ps 90:10). Literally, "short of days." Man is the reverse of full of days and short of trouble.

the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power.

Sinners are termed "fools," because they think and act contrary to right reason (Ge 34:7; Jos 7:15; Ps 39:8; 74:18, 22). in his heart--to himself (Ge 6:12).

(Ps 90:6; see on Job 8:9).

looked--in earnest enquiry. understand--as opposed to "fool" [Ps 14:1].

open ... eyes upon--Not in graciousness; but, "Dost Thou sharply fix Thine eyes upon?" (See on Job 7:20; also see on Job 1:7). Is one so frail as man worthy of such constant watching on the part of God? (Zec 12:4). me--so frail. thee--so almighty.

filthy--literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Ro 3:12). 4-6. Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear. who eat up my people--to express their beastly fury (Pr 30:14; Hab 3:14). To "call on the Lord" is to worship Him.

A plea in mitigation. The doctrine of original sin was held from the first. "Man is unclean from his birth, how then can God expect perfect cleanness from such a one and deal so severely with me?"

determined--(Job 7:1; Isa 10:23; Da 9:27; 11:36).

Turn--namely, Thine eyes from watching him so jealously (Job 14:3). hireling--(Job 7:1). accomplish--rather, "enjoy." That he may at least enjoy the measure of rest of the hireling who though hard worked reconciles himself to his lot by the hope of his rest and reward [Umbreit].

Man may the more claim a peaceful life, since, when separated from it by death, he never returns to it. This does not deny a future life, but a return to the present condition of life. Job plainly hopes for a future state (Job 14:13; Job 7:2). Still, it is but vague and trembling hope, not assurance; excepting the one bright glimpse in Job 19:25. The Gospel revelation was needed to change fears, hopes, and glimpses into clear and definite certainties.

captivity--denotes any great evil. Zion--God's abode, from which He revealed His purposes of mercy, as He now does by the Church (compare Ps 3:4; 20:2), and which He rules and in which He does all other things for the good of His people (Eph 1:22). PSALM 15

scent--exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition is poetically ascribed to it. like a plant--"as if newly planted" [Umbreit]; not as if trees and plants were a different species.

man ... man--Two distinct Hebrew words are here used; Geber, a mighty man: though mighty, he dies. Adam, a man of earth: because earthly, he gives up the ghost. wasteth--is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans.

sea--that is, a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (Jer 51:36; Isa 27:1). So of the Nile (Isa 19:5). fail--utterly disappeared by drying up. The rugged channel of the once flowing water answers to the outstretched corpse ("lieth down," Job 14:12) of the once living man.

heavens be no more--This only implies that Job had no hope of living again in the present order of the world, not that he had no hope of life again in a new order of things. Ps 102:26 proves that early under the Old Testament the dissolution of the present earth and heavens was expected (compare Ge 8:22). Enoch before Job had implied that the "saints shall live again" (Jude 14; Heb 11:13-16). Even if, by this phrase, Job meant "never" (Ps 89:29) in his gloomier state of feelings, yet the Holy Ghost has made him unconsciously (1Pe 1:11, 12) use language expressing the truth, that the resurrection is to be preceded by the dissolution of the heavens. In Job 14:13-15 he plainly passes to brighter hopes of a world to come.

Job wishes to be kept hidden in the grave until God's wrath against him shall have passed away. So while God's wrath is visiting the earth for the abounding apostasy which is to precede the second coming, God's people shall be hidden against the resurrection glory (Isa 26:19-21). set time--a decreed time (Ac 1:7).

shall he live?--The answer implied is, There is a hope that he shall, though not in the present order of life, as is shown by the words following. Job had denied (Job 14:10-12) that man shall live again in this present world. But hoping for a "set time," when God shall remember and raise him out of the hiding-place of the grave (Job 14:13), he declares himself willing to "wait all the days of his appointed time" of continuance in the grave, however long and hard that may be. appointed time--literally, "warfare, hard service"; imlying the hardship of being shut out from the realms of life, light, and God for the time he shall be in the grave (Job 7:1). change--my release, as a soldier at his post released from duty by the relieving guard (see on Job 10:17) [Umbreit and Gesenius], but elsewhere Gesenius explains it, "renovation," as of plants in spring (Job 14:7), but this does not accord so well with the metaphor in "appointed time" or "warfare."

namely, at the resurrection (Joh 5:28; Ps 17:15). have a desire to--literally, "become pale with anxious desire:" the same word is translated "sore longedst after" (Ge 31:30; Ps 84:2), implying the utter unlikelihood that God would leave in oblivion the "creature of His own hands so fearfully and wonderfully made." It is objected that if Job knew of a future retribution, he would make it the leading topic in solving the problem of the permitted afflictions of the righteous. But, (1) He did not intend to exceed the limits of what was clearly revealed; the doctrine was then in a vague form only; (2) The doctrine of God's moral government in this life, even independently of the future, needed vindication.

Rather, "Yea, thou wilt number my steps, and wilt not (as now) jealously watch over my sin." Thenceforward, instead of severe watching for every sin of Job, God will guard him against every sin. number ... steps--that is, minutely attend to them, that they may not wander [Umbreit] (1Sa 2:9; Ps 37:23).

sealed up--(Job 9:7). Is shut up in eternal oblivion, that is, God thenceforth will think no more of my former sins. To cover sins is to completely forgive them (Ps 32:1; 85:2). Purses of money in the East are usually sealed. sewest up--rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly.

cometh to naught--literally, "fadeth"; a poetical image from a leaf (Isa 34:4). Here Job falls back into his gloomy bodings as to the grave. Instead of "and surely," translate "yet"; marking the transition from his brighter hopes. Even the solid mountain falls and crumbles away; man therefore cannot "hope" to escape decay or to live again in the present world (Job 14:19). out of his place--so man (Ps 103:16).

The Hebrew order is more forcible: "Stones themselves are worn away by water." things which grow out of--rather, "floods wash away the dust of the earth." There is a gradation from "mountains" to "rocks" (Job 14:18), then "stones," then last "dust of the earth"; thus the solid mountain at last disappears utterly.

prevailest--dost overpower by superior strength. passeth--dieth. changest countenance--the change in the visage at death. Differently (Da 5:9).

One striking trait is selected from the sad picture of the severance of the dead from all that passes in the world (Ec 9:5), namely, the utter separation of parents and children.

"Flesh" and "soul" describe the whole man. Scripture rests the hope of a future life, not on the inherent immortality of the soul, but on the restoration of the body with the soul. In the unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own misery. "Pain is by personification, from our feelings while alive, attributed to the flesh and soul, as if the man could feel in his body when dead. It is the dead in general, not the wicked, who are meant here."

conformity to His law, which is illustrated in various important particulars.

abide--or, "sojourn" (compare Ps 5:4), where it means under God's protection here, as (Ps 23:6, 27:4, 6) communion. tabernacle--seat of the ark (2Sa 6:17), the symbol of God's presence. holy hill--(Compare Ps 2:6).

a wise man--which Job claims to be. vain knowledge--Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Ec 1:14, Hebrew, "to catch wind," expresses to strive for what is vain. east wind--stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Isa 27:8). Thus here,--empty violence. belly--the inward parts, the breast (Pr 18:8).

walketh--(Compare Ps 1:1). uprightly--in a complete manner, as to all parts of conduct (Ge 17:1), not as to degree. worketh--or, "does." righteousness--what is right. in his heart--sincerely (Pr 23:7).

He neither slanders nor spreads slander.

fear--reverence for God (Job 4:6; Ps 2:11). prayer--meditation, in Ps 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.

Love and hate are regulated by a regard to God. sweareth ... hurt--or what so results (compare Le 5:4).

The sophistry of thine own speeches proves thy guilt.

(Compare Le 25:37; De 23:19, 20). usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden. taketh reward, &c.--The innocent would not otherwise be condemned (compare Ex 23:8; De 16:19). Bribery of all sorts is denounced. doeth these, &c.--Such persons admitted to God's presence and favor shall never be moved (Ps 10:6; 13:5). PSALM 16

No pious man would utter such sentiments.

That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Pr 8:25; Ps 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.

secret--rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Ps 25:14; Ge 18:17; Joh 15:15). restrain--Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8, 9) retorts Job's words upon himself (Job 12:2, 3; 13:2).

in us--or, "with us," Hebraism for "we are aware of."

On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.

consolations--namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14. secret--Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbreit].

wink--that is, why do thy eyes evince pride? (Pr 6:13; Ps 35:19).

That is, frettest against God and lettest fall rash words.

Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.

Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels. heavens--literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).

filthy--in Arabic "sour" (Ps 14:3; 53:3), corrupted from his original purity. drinketh--(Pr 19:28).

In direct contradiction of Job's position (Job 12:6, &c.), that the lot of the wicked was the most prosperous here, Eliphaz appeals (1) to his own experience, (2) to the wisdom of the ancients.

Rather, "and which as handed down from their fathers, they have not concealed."

Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [Umbreit]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Ge 10:5; 25:32). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [Rosenmuller].

travaileth--rather, "trembleth of himself," though there is no real danger [Umbreit]. and the number of his years, &c.--This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.

An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Le 26:36; Pr 28:1; 2Ki 7:6).

darkness--namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mic 7:8, 9). waited for of--that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].

Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Isa 5:13). Contrast the pious man's lot (Job 5:20-22). knoweth--has the firm conviction. Contrast the same word applied to the pious (Job 5:24, 25). ready at his hand--an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.

prevail--break upon him suddenly and terribly, as a king, &c. (Pr 6:11).

stretcheth ... hand--wielding the spear, as a bold rebel against God (Job 9:4; Isa 27:4).

on his neck--rather, "with outstretched neck," namely, that of the rebel [Umbreit] (Ps 75:5). upon ... bucklers--rather, "with--his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].

The well-nourished body of the rebel is the sign of his prosperity. collops--masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (De 32:15; 1Sa 2:29).

The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Isa 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6). heaps--of ruins.

Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue. perfection--rather, "His acquired wealth--what he possesses--shall not be extended," &c.

depart--that is, escape (Job 15:22, 23). branches--namely, his offspring (Job 1:18, 19; Ps 37:35). dry up--The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled. his mouth--that is, God's wrath (Isa 11:4).

Rather, "let him not trust in vanity or he will be deceived," &c. vanity--that which is unsubstantial. Sin is its own punishment (Pr 1:31; Jer 2:19).

Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time." shall not be green--image from a withered tree; the childless extinction of the wicked.

Images of incompleteness. The loss of the unripe grapes is poetically made the vine tree's own act, in order to express more pointedly that the sinner's ruin is the fruit of his own conduct (Isa 3:11; Jer 6:19).

Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit]. tabernacles of bribery--namely, dwellings of unjust judges, often reprobated in the Old Testament (Isa 1:23). The "fire of God" that consumed Job's possessions (Job 1:16) Eliphaz insinuates may have been on account of Job's bribery as an Arab sheik or emir.

Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Isa 33:11). prepareth--hatcheth.

Job upbraids his friends with the good opinion they had of their own wisdom compared with his. We are apt to call reproofs reproaches, and to think ourselves mocked when advised and admonished; this is our folly; yet here was colour for this charge. He suspected the true cause of their conduct to be, that they despised him who was fallen into poverty. It is the way of the world. Even the just, upright man, if he comes under a cloud, is looked upon with contempt.

Job appeals to facts. The most audacious robbers, oppressors, and impious wretches, often prosper. Yet this is not by fortune or chance; the Lord orders these things. Worldly prosperity is of small value in his sight: he has better things for his children. Job resolves all into the absolute proprietorship which God has in all the creatures. He demands from his friends liberty to judge of what they had said; he appeals to any fair judgment. (Job 12:12-25)

This is a noble discourse of Job concerning the wisdom, power, and sovereignty of God, in ordering all the affairs of the children of men, according to the counsel of His own will, which none can resist. It were well if wise and good men, who differ about lesser things, would see how it is for their honour and comfort, and the good of others, to dwell most upon the great things in which they agree. Here are no complaints, or reflections. He gives many instances of God's powerful management of the children of men, overruling all their counsels, and overcoming all their oppositions. Having all strength and wisdom, God knows how to make use, even of those who are foolish and bad; otherwise there is so little wisdom and so little honesty in the world, that all had been in confusion and ruin long ago. These important truths were suited to convince the disputants that they were out of their depth in attempting to assign the Lord's reasons for afflicting Job; his ways are unsearchable, and his judgments past finding out. Let us remark what beautiful illustrations there are in the word of God, confirming his sovereignty, and wisdom in that sovereignty: but the highest and infinitely the most important is, that the Lord Jesus was crucified by the malice of the Jews; and who but the Lord could have known that this one event was the salvation of the world?

With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the fear of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without Christ, are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the heart unhumbled before God, never meekly receives the reproofs of men.

Job resolved to cleave to the testimony his own conscience gave of his uprightness. He depended upon God for justification and salvation, the two great things we hope for through Christ. Temporal salvation he little expected, but of his eternal salvation he was very confident; that God would not only be his Saviour to make him happy, but his salvation, in the sight and enjoyment of whom he should be happy. He knew himself not to be a hypocrite, and concluded that he should not be rejected. We should be well pleased with God as a Friend, even when he seems against us as an enemy. We must believe that all shall work for good to us, even when all seems to make against us. We must cleave to God, yea, though we cannot for the present find comfort in him. In a dying hour, we must derive from him living comforts; and this is to trust in him, though he slay us.

Job begs to have his sins discovered to him. A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may confess them, and guard against them for the future. Job complains sorrowfully of God's severe dealings with him. Time does not wear out the guilt of sin. When God writes bitter things against us, his design is to make us bring forgotten sins to mind, and so to bring us to repent of them, as to break us off from them. Let young persons beware of indulging in sin. Even in this world they may so possess the sins of their youth, as to have months of sorrow for moments of pleasure. Their wisdom is to remember their Creator in their early days, that they may have assured hope, and sweet peace of conscience, as the solace of their declining years. Job also complains that his present mistakes are strictly noticed. So far from this, God deals not with us according to our deserts. This was the language of Job's melancholy views. If God marks our steps, and narrowly examines our paths, in judgment, both body and soul feel his righteous vengeance. This will be the awful case of unbelievers, yet there is salvation devised, provided, and made known in Christ.

Job enlarges upon the condition of man, addressing himself also to God. Every man of Adam's fallen race is short-lived. All his show of beauty, happiness, and splendour falls before the stroke of sickness or death, as the flower before the scythe; or passes away like the shadow. How is it possible for a man's conduct to be sinless, when his heart is by nature unclean? Here is a clear proof that Job understood and believed the doctrine of original sin. He seems to have intended it as a plea, why the Lord should not deal with him according to his own works, but according to His mercy and grace. It is determined, in the counsel and decree of God, how long we shall live. Our times are in his hands, the powers of nature act under him; in him we live and move. And it is very useful to reflect seriously on the shortness and uncertainty of human life, and the fading nature of all earthly enjoyments. But it is still more important to look at the cause, and remedy of these evils. Until we are born of the Spirit, no spiritually good thing dwells in us, or can proceed from us. Even the little good in the regenerate is defiled with sin. We should therefore humble ourselves before God, and cast ourselves wholly on the mercy of God, through our Divine Surety. We should daily seek the renewing of the Holy Ghost, and look to heaven as the only place of perfect holiness and happiness.

Though a tree is cut down, yet, in a moist situation, shoots come forth, and grow up as a newly planted tree. But when man is cut off by death, he is for ever removed from his place in this world. The life of man may fitly be compared to the waters of a land flood, which spread far, but soon dry up. All Job's expressions here show his belief in the great doctrine of the resurrection. Job's friends proving miserable comforters, he pleases himself with the expectation of a change. If our sins are forgiven, and our hearts renewed to holiness, heaven will be the rest of our souls, while our bodies are hidden in the grave from the malice of our enemies, feeling no more pain from our corruptions, or our corrections.

Job's faith and hope spake, and grace appeared to revive; but depravity again prevailed. He represents God as carrying matters to extremity against him. The Lord must prevail against all who contend with him. God may send disease and pain, we may lose all comfort in those near and dear to us, every hope of earthly happiness may be destroyed, but God will receive the believer into realms of eternal happiness. But what a change awaits the prosperous unbeliever! How will he answer when God shall call him to his tribunal? The Lord is yet upon a mercy-seat, ready to be gracious. Oh that sinners would be wise, that they would consider their latter end! While man's flesh is upon him, that is, the body he is so loth to lay down, it shall have pain; and while his soul is within him, that is, the spirit he is so loth to resign, it shall mourn. Dying work is hard work; dying pangs often are sore pangs. It is folly for men to defer repentance to a death-bed, and to have that to do which is the one thing needful, when unfit to do anything.

Eliphaz begins a second attack upon Job, instead of being softened by his complaints. He unjustly charges Job with casting off the fear of God, and all regard to him, and restraining prayer. See in what religion is summed up, fearing God, and praying to him; the former the most needful principle, the latter the most needful practice. Eliphaz charges Job with self-conceit. He charges him with contempt of the counsels and comforts given him by his friends. We are apt to think that which we ourselves say is important, when others, with reason, think little of it. He charges him with opposition to God. Eliphaz ought not to have put harsh constructions upon the words of one well known for piety, and now in temptation. It is plain that these disputants were deeply convinced of the doctrine of original sin, and the total depravity of human nature. Shall we not admire the patience of God in bearing with us? and still more his love to us in the redemption of Christ Jesus his beloved Son?

Eliphaz maintains that the wicked are certainly miserable: whence he would infer, that the miserable are certainly wicked, and therefore Job was so. But because many of God's people have prospered in this world, it does not therefore follow that those who are crossed and made poor, as Job, are not God's people. Eliphaz shows also that wicked people, particularly oppressors, are subject to continual terror, live very uncomfortably, and perish very miserably. Will the prosperity of presumptuous sinners end miserably as here described? Then let the mischiefs which befal others, be our warnings. Though no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them that are exercised thereby. No calamity, no trouble, however heavy, however severe, can rob a follower of the Lord of his favour. What shall separate him from the love of Christ?