Job 16-19

"writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Ac 2:25) and Paul (Ac 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Ps 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (Joh 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11].

Preserve me, &c.--keep or watch over my interests. in thee ... I ... trust--as one seeking shelter from pressing danger.

(Job 13:4).

my soul--must be supplied; expressed in similar cases (Ps 42:5, 11). my goodness ... thee--This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of Ps 16:3 (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.

"Words of wind," Hebrew. He retorts upon Eliphaz his reproach (Job 15:2). emboldeneth--literally, "What wearies you so that ye contradict?" that is, What have I said to provoke you? &c. [Schuttens]. Or, as better accords with the first clause, "Wherefore do ye weary yourselves contradicting?" [Umbreit].

saints--or, persons consecrated to God, set apart from others to His service. in the earth--that is, land of Palestine, the residence of God's chosen people--figuratively for the Church. excellent--or, "nobles," distinguished for moral excellence.

heap up--rather, "marshal together (an army of) words against you." shake ... head--in mockery; it means nodding, rather than shaking; nodding is not with us, as in the East, a gesture of scorn (Isa 37:22; Jer 18:16; Mt 27:39).

He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices. 5-7. God is the chief good, and supplies all need (De 10:9). portion of mine inheritance and of my cup--may contain an allusion to the daily supply of food, and also to the inheritance of Levi (De 18:1, 2). maintainest--or, drawest out my lot--enlargest it. Ps 16:7 carries out this idea more fully.

strengthen ... with ... mouth--bitter irony. In allusion to Eliphaz' boasted "consolations" (Job 15:11). Opposed to strengthening with the heart, that is, with real consolation. Translate, "I also (like you) could strengthen with the mouth," that is, with heartless talk: "And the moving of my lips (mere lip comfort) could console (in the same fashion as you do)" [Umbreit]. "Hearty counsel" (Pr 27:9) is the opposite.

eased--literally, "What (portion of my sufferings) goes from me?"

But now--rather, "ah!" he--God. company--rather, "band of witnesses," namely, those who could attest his innocence (his children, servants, &c.). So the same Hebrew is translated in Job 16:8. Umbreit makes his "band of witnesses," himself, for, alas! he had no other witness for him. But this is too recondite.

given me counsel--cared for me. my reins--the supposed seat of emotion and thought (Ps 7:9; 26:2). instruct me--or, excite to acts of praise (Isa 53:11, 12; Heb 12:2).

filled ... with wrinkles--Rather (as also the same Hebrew word in Job 22:16; English Version, "cut down"), "thou hast fettered me, thy witness" (besides cutting off my "band of witnesses," Job 16:7), that is, hast disabled me by pains from properly attesting my innocence. But another "witness" arises against him, namely, his "leanness" or wretched state of body, construed by his friends into a proof of his guilt. The radical meaning of the Hebrew is "to draw together," whence flow the double meaning "to bind" or "fetter," and in Syriac, "to wrinkle." leanness--meaning also "lie"; implying it was a "false witness."

With God's presence and aid he is sure of safety (Ps 10:6; 15:5; Joh 12:27, 28; Heb 5:7, 8).

Image from a wild beast. So God is represented (Job 10:16). who hateth me--rather, "and pursues me hard." Job would not ascribe "hatred" to God (Ps 50:22). mine enemy--rather, "he sharpens, &c., as an enemy" (Ps 7:12). Darts wrathful glances at me, like a foe (Job 13:24).

glory--as heart (Ps 7:5), for self. In Ac 2:26, after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God. flesh--If taken as opposed to soul (Ps 16:10), it may mean the body; otherwise, the whole person (compare Ps 63:1; 84:2). rest in hope--(compare Margin).

gaped--not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9). smitten ... cheek--figurative for contemptuous abuse (La 3:30; Mt 5:39). gathered themselves--"conspired unanimously" [Schuttens].

soul--or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Ps 35:13; 105:18. Some cases are cited, as Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. wilt not leave ... hell--abandon to the power of (Job 39:14; Ps 49:10). Hell as (Ge 42:38; Ps 6:5; Jon 2:2) the state or region of death, and so frequently--or the grave itself (Job 14:13; 17:13; Ec 9:10, &c.). So the Greek Hades (compare Ac 2:27, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Ps 9:17; Pr 5:5; 7:27). wilt ... suffer--literally, "give" or "appoint." Holy One--(Ps 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious. to see--or, "experience"--undergo (Lu 2:26). corruption--Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Ac 2:27; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Ps 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Ac 13:36, 37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Ac 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."

the ungodly--namely, his professed friends, who persecuted him with unkind speeches. turned me over--literally, "cast me headlong into the hands of the wicked."

Raised from the dead, he shall die no more; death hath no more dominion over him. Thou wilt show me--guide me to attain. the path of life--or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes. in thy presence--or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (Nu 6:25, 26; Ps 17:15; 31:16). at thy right hand--to which Christ was exalted (Ps 110:1; Ac 2:33; Col 3:1; Heb 1:3). In the glories of this state, He shall see of the travail (Isa 53:10, 11; Php 2:9) of His soul, and be satisfied. PSALM 17

I was at ease--in past times (Job 1:1-3). by my neck--as an animal does its prey (so Job 10:16). shaken--violently; in contrast to his former "ease" (Ps 102:10). Set me up (again). mark--(Job 7:20; La 3:12). God lets me always recover strength, so as to torment me ceaselessly.

his archers--The image of Job 16:12 is continued. God, in making me His "mark," is accompanied by the three friends, whose words wound like sharp arrows. gall--put for a vital part; so the liver (La 2:11).

The image is from storming a fortress by making breaches in the walls (2Ki 14:13). a giant--a mighty warrior.

sewed--denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body. horn--image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of power (1Ki 22:11). Here, it is in the dust--which as applied to Job denotes his humiliation from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.

foul--rather, "is red," that is, flushed and heated [Umbreit and Noyes]. shadow of death--that is, darkening through many tears (La 5:17). Job here refers to Zophar's implied charge (Job 11:14). Nearly the same words occur as to Jesus Christ (Isa 53:9). So Job 16:10 above answers to the description of Jesus Christ (Ps 22:13; Isa 50:6, and Job 16:4 to Ps 22:7). He alone realized what Job aspired after, namely, outward righteousness of acts and inward purity of devotion. Jesus Christ as the representative man is typified in some degree in every servant of God in the Old Testament.

my blood--that is, my undeserved suffering. He compares himself to one murdered, whose blood the earth refuses to drink up until he is avenged (Ge 4:10, 11; Eze 24:1, 8; Isa 26:21). The Arabs say that the dew of heaven will not descend on a spot watered with innocent blood (compare 2Sa 1:21). no place--no resting-place. "May my cry never stop!" May it go abroad! "Earth" in this verse in antithesis to "heaven" (Job 16:19). May my innocence be as well-known to man as it is even now to God!

Also now--Even now, when I am so greatly misunderstood on earth, God in heaven is sensible of my innocence. record--Hebrew, "in the high places"; Hebrew, "my witness." Amidst all his impatience, Job still trusts in God.

Hebrew, "are my scorners"; more forcibly, "my mockers--my friends!" A heart-cutting paradox [Umbreit]. God alone remains to whom he can look for attestation of his innocence; plaintively with tearful eye, he supplicates for this.

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

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

breath ... corrupt--result of elephantiasis. But Umbreit, "my strength (spirit) is spent." extinct--Life is compared to an expiring light. "The light of my day is extinguished." graves--plural, to heighten the force.

petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor.

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

sentence--acquitting judgment. from thy presence--Thy tribunal. things that are equal--just and right, do Thou regard.

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

proved ... visited ... tried--His character was most rigidly tested, at all times, and by all methods, affliction and others (Ps 7:10). purposed that, &c.--or, my mouth does not exceed my purpose; I am sincere.

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

works of men--sinful practices. by the word of thy lips--as a guide (Ps 119:9, 11, 95). destroyer--violent man.

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

May be read as an assertion "my steps or goings have held on to Thy paths."

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

wilt hear me--that is, graciously (Ps 3:4).

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

Show--set apart as special and eminent (Ex 8:18; Ps 4:3). thy right hand--for Thy power.

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

Similar figures, denoting the preciousness of God's people in His sight, in De 32:10, 11; Mt 23:37.

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

compass me--(compare Ps 118:10-12).

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

enclosed ... fat--are become proud in prosperity, and insolent to God (De 32:15; Ps 73:7).

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

They pursue us as beasts tracking their prey.

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

The figure made more special by that of a lion lurking. 13-15. disappoint--literally, "come before," or, "encounter him." Supply "with" before "sword" (Ps 17:13), and "hand" (Ps 17:14). These denote God's power.

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

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

men ... world--all men of this present time. They appear, by fulness of bread and large families, to be prosperous; but (Ps 17:15) he implies this will be transient, contrasting his better portion in a joyful union with God hereafter. PSALM 18

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

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

"David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.

I will love thee--with most tender affection.

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

The various terms used describe God as an object of the most implicit and reliable trust. rock--literally, "a cleft rock," for concealment. strength--a firm, immovable rock. horn of my salvation--The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare De 33:17; Lu 1:69). tower--literally, "high place," beyond reach of danger.

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

to be praised--for past favors, and worthy of confidence.

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

sorrows--literally, "bands as of a net" (Ps 116:3). floods--denotes "multitude."

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

death--and hell (compare Ps 16:10) are personified as man's great enemies (compare Re 20:13, 14). prevented--encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.

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

He relates his methods to procure relief when distressed, and his success. temple--(Compare Ps 11:4).

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

God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).

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

smoke out ... his nostrils--bitter in His wrath (compare Ps 74:1). by it--that is, the fire (Ex 19:18).

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

darkness--or, a dense cloud (Ex 19:16; De 5:22).

cherub--angelic agents (compare Ge 3:24), the figures of which were placed over the ark (1Sa 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Ps 104:3, 4). did fly--Rapidity of motion adds to the grandeur of the scene.

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

dark waters--or, clouds heavy with vapor.

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

Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Ps 78:47).

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

The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).

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

The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.

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

The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand. 16-19. from above--As seated on a throne, directing these terrible scenes, God-- sent--His hand (Ps 144:7), reached down to His humble worshipper, and delivered him. many waters--calamities (Job 30:14; Ps 124:4, 5).

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

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

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

prevented--(Ps 18:3).

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

a large place--denotes safety or relief, as contrasted with the straits of distress (Ps 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread. 20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.

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

(Job 8:22, Margin).

upright before him--In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree. mine iniquity--perhaps the thought of his heart to kill Saul (1Sa 24:6). That David does not allude to all his conduct, in all relations, is evident from Ps 51:1, &c. 25-27. God renders to men according to their deeds in a penal, not vindictive, sense (Le 26:23, 24). merciful--or, "kind" (Ps 4:3).

froward--contrary to.

the afflicted people--that is, the humbly pious. high looks--pride (Ps 101:5; 131:1).

To give one light is to make prosperous (Job 18:5, 6; 21:17). thou--is emphatic, as if to say, I can fully confide in Thee for help.

And this on past experience in his military life, set forth by these figures. 30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other. tried--"as metals are tried by fire and proved genuine" (Ps 12:6). Shield (Ps 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength. 33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (Hab 3:19), strength, protection, and a firm footing.

thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare Pr 22:4).

enlarged my steps--made ample room (compare Pr 4:12). 37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.

that rose up against me--literally, "insurgents" (Ps 3:1; 44:5).

given me the necks--literally, "backs of the necks"; made them retreat (Ex 23:27; Jos 7:8).

This conquest was complete. 43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.

submit, &c.--(compare Margin)--that is, show a forced subjection.

The Lord liveth--contrasts Him with idols (1Co 8:4).

avengeth me--His cause is espoused by God as His own.

liftest me up--to safety and honors.

Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Ps 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes. PSALM 19

perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching.

the glory of God--is the sum of His perfections (Ps 24:7-10; Ro 1:20). firmament--another word for "heavens" (Ge 1:8). handywork--old English for "work of His hands."

uttereth--pours forth as a stream; a perpetual testimony.

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

Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).

These--prefixed emphatically to numbers (Ge 27:36). ten--that is, often (Ge 31:7). make yourselves strange--rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]).

Their line--or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul (Ro 10:18), quoting from the Septuagint, uses "sound," which gives the same sense.

erred--The Hebrew expresses unconscious error. Job was unconscious of wilful sin. remaineth--literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.

The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker. 7-9. The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (2Ti 3:15), rejoices the lover of truth, strengthens the desponding (Ps 13:4; 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward. 12-14. The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God. PSALM 20

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

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

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

Image from a benighted traveller.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

wrath--the passionate violence with which the friends persecuted

Eliphaz had represented Job's discourses as unprofitable, and nothing to the purpose; Job here gives his the same character. Those who pass censures, must expect to have them retorted; it is easy, it is endless, but what good does it do? Angry answers stir up men's passions, but never convince their judgments, nor set truth in a clear light. What Job says of his friends is true of all creatures, in comparison with God; one time or other we shall be made to see and own that miserable comforters are they all. When under convictions of sin, terrors of conscience, or the arrests of death, only the blessed Spirit can comfort effectually; all others, without him, do it miserably, and to no purpose. Whatever our brethren's sorrows are, we ought by sympathy to make them our own; they may soon be so.

Here is a doleful representation of Job's grievances. What reason we have to bless God, that we are not making such complaints! Even good men, when in great troubles, have much ado not to entertain hard thoughts of God. Eliphaz had represented Job as unhumbled under his affliction: No, says Job, I know better things; the dust is now the fittest place for me. In this he reminds us of Christ, who was a man of sorrows, and pronounced those blessed that mourn, for they shall be comforted.

Job's condition was very deplorable; but he had the testimony of his conscience for him, that he never allowed himself in any gross sin. No one was ever more ready to acknowledge sins of infirmity. Eliphaz had charged him with hypocrisy in religion, but he specifies prayer, the great act of religion, and professes that in this he was pure, though not from all infirmity. He had a God to go to, who he doubted not took full notice of all his sorrows. Those who pour out tears before God, though they cannot plead for themselves, by reason of their defects, have a Friend to plead for them, even the Son of man, and on him we must ground all our hopes of acceptance with God. To die, is to go the way whence we shall not return. We must all of us, very certainly, and very shortly, go this journey. Should not then the Saviour be precious to our souls? And ought we not to be ready to obey and to suffer for his sake? If our consciences are sprinkled with his atoning blood, and testify that we are not living in sin or hypocrisy, when we go the way whence we shall not return, it will be a release from prison, and an entrance into everlasting happiness.

Job reflects upon the harsh censures his friends had passed upon him, and, looking on himself as a dying man, he appeals to God. Our time is ending. It concerns us carefully to redeem the days of time, and to spend them in getting ready for eternity. We see the good use the righteous should make of Job's afflictions from God, from enemies, and from friends. Instead of being discouraged in the service of God, by the hard usage this faithful servant of God met with, they should be made bold to proceed and persevere therein. Those who keep their eye upon heaven as their end, will keep their feet in the paths of religion as their way, whatever difficulties and discouragements they may meet with.

Job's friends had pretended to comfort him with the hope of his return to a prosperous estate; he here shows that those do not go wisely about the work of comforting the afflicted, who fetch their comforts from the possibility of recovery in this world. It is our wisdom to comfort ourselves, and others, in distress, with that which will not fail; the promise of God, his love and grace, and a well-grounded hope of eternal life. See how Job reconciles himself to the grave. Let this make believers willing to die; it is but going to bed; they are weary, and it is time that they were in their beds. Why should not they go willingly when their Father calls them? Let us remember our bodies are allied to corruption, the worm and the dust; and let us seek for that lively hope which shall be fulfilled, when the hope of the wicked shall be put out in darkness; that when our bodies are in the grave, our souls may enjoy the rest reserved for the people of God.

Bildad had before given Job good advice and encouragement; here he used nothing but rebukes, and declared his ruin. And he concluded that Job shut out the providence of God from the management of human affairs, because he would not admit himself to be wicked.

Bildad describes the miserable condition of a wicked man; in which there is much certain truth, if we consider that a sinful condition is a sad condition, and that sin will be men's ruin, if they do not repent. Though Bildad thought the application of it to Job was easy, yet it was not safe nor just. It is common for angry disputants to rank their opponents among God's enemies, and to draw wrong conclusions from important truths. The destruction of the wicked is foretold. That destruction is represented under the similitude of a beast or bird caught in a snare, or a malefactor taken into custody. Satan, as he was a murderer, so he was a robber, from the beginning. He, the tempter, lays snares for sinners wherever they go. If he makes them sinful like himself, he will make them miserable like himself. Satan hunts for the precious life. In the transgression of an evil man there is a snare for himself, and God is preparing for his destruction. See here how the sinner runs himself into the snare.

Bildad describes the destruction wicked people are kept for, in the other world, and which in some degree, often seizes them in this world. The way of sin is the way of fear, and leads to everlasting confusion, of which the present terrors of an impure conscience are earnests, as in Cain and Judas. Miserable indeed is a wicked man's death, how secure soever his life was. See him dying; all that he trusts to for his support shall be taken from him. How happy are the saints, and how indebted to the lord Jesus, by whom death is so far done away and changed, that this king of terrors is become a friend and a servant! See the wicked man's family sunk and cut off. His children shall perish, either with him or after him. Those who consult the true honour of their family, and its welfare, will be afraid of withering all by sin. The judgments of God follow the wicked man after death in this world, as a proof of the misery his soul is in after death, and as an earnest of that everlasting shame and contempt to which he shall rise in the great day. The memory of the just is blessed, but the name of the wicked shall rot, Pr 10:7. It would be well if this report of wicked men would cause any to flee from the wrath to come, from which their power, policy, and riches cannot deliver them. But Jesus ever liveth to deliver all who trust in him. Bear up then, suffering believers. Ye shall for a little time have sorrow, but your Beloved, your Saviour, will see you again; your hearts shall rejoice, and your joy no man taketh away.

Job's friends blamed him as a wicked man, because he was so afflicted; here he describes their unkindness, showing that what they condemned was capable of excuse. Harsh language from friends, greatly adds to the weight of afflictions: yet it is best not to lay it to heart, lest we harbour resentment. Rather let us look to Him who endured the contradiction of sinners against himself, and was treated with far more cruelty than Job was, or we can be. (Job 19:8-22)

How doleful are Job's complaints! What is the fire of hell but the wrath of God! Seared consciences will feel it hereafter, but do not fear it now: enlightened consciences fear it now, but shall not feel it hereafter. It is a very common mistake to think that those whom God afflicts he treats as his enemies. Every creature is that to us which God makes it to be; yet this does not excuse Job's relations and friends. How uncertain is the friendship of men! but if God be our Friend, he will not fail us in time of need. What little reason we have to indulge the body, which, after all our care, is consumed by diseases it has in itself. Job recommends himself to the compassion of his friends, and justly blames their harshness. It is very distressing to one who loves God, to be bereaved at once of outward comfort and of inward consolation; yet if this, and more, come upon a believer, it does not weaken the proof of his being a child of God and heir of glory.

The Spirit of God, at this time, seems to have powerfully wrought on the mind of Job. Here he witnessed a good confession; declared the soundness of his faith, and the assurance of his hope. Here is much of Christ and heaven; and he that said such things are these, declared plainly that he sought the better country, that is, the heavenly. Job was taught of God to believe in a living Redeemer; to look for the resurrection of the dead, and the life of the world to come; he comforted himself with the expectation of these. Job was assured, that this Redeemer of sinners from the yoke of Satan and the condemnation of sin, was his Redeemer, and expected salvation through him; and that he was a living Redeemer, though not yet come in the flesh; and that at the last day he would appear as the Judge of the world, to raise the dead, and complete the redemption of his people. With what pleasure holy Job enlarges upon this! May these faithful sayings be engraved by the Holy Spirit upon our hearts. We are all concerned to see that the root of the matter be in us. A living, quickening, commanding principle of grace in the heart, is the root of the matter; as necessary to our religion as the root of the tree, to which it owes both its fixedness and its fruitfulness. Job and his friends differed concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world.