Job · Chapter 16

Verse 1. Then Job answered and said — “Job, above measure grieved that his friends should treat him in this cruel manner, expostulates very tenderly with them on the subject. He tells them he should, in the like circumstances, have behaved to them in a very different way, verse 2. That he, as well as every one about him, was in the utmost astonishment, to find a man, whom he imagined his friend, accuse him falsely, and give him worse treatment than even his greatest enemies would have done. But that he plainly saw God was pleased to add this to the rest of his calamities; that he should not only be deprived of the comfort and assistance he might have expected from his friends, but that he should be used by them in a most relentless way, verses 7-14. That he had voluntarily taken on him all the marks of humility used by the guilty, though he was really innocent; that God above knew his innocence, though his friends so slanderously traduced him, verses 15-22. That he was sensible he was nigh his dissolution, otherwise he could return their own with interest, Job 17:1-3. That he made no doubt, whenever the cause came to a decision, the event would prove favourable to him. In the mean time, they would do well to consider what effect this their treatment of him must have on all mankind, and how great a discouragement it must be to the lovers of virtue, to see a man, whose character was yet unstained, on bare suspicion, dealt with so cruelly by persons pretending to virtue and goodness, verses 4-9. Would they but give themselves time to reflect, they must see that he could have no motive to hypocrisy; since all his schemes and hopes, with regard to life, were at an end, and, as he expected nothing but death, with what view could he play the hypocrite?” verse 10, to the end. — Heath.

1. Job answered and said — He replies to their heartless speeches, that there is a vast difference between the condition of a sufferer and that of his upbraiders. Their windy words have left his grief unassuaged. The conflict rages sore around him. His friends are not his sole antagonists: his startled soul sees on all sides a glaring throng of fiendish foes, into whose power God has cast him headlong. In every form of assault known to warfare the Divine Being has attacked him, until, (so he imagines,) crushed and wounded, he lies weltering in his own blood. The darkest hour, however, is one of hope. The blood of the innocent has power with God. Job’s faith, like that of Abel, is glorified in the juncture of extreme distress. It rises to the certainty that the God who is in the heights sees and feels his woes, and, conscious of this divine sympathy, he ventures to supplicate God himself, to plead with God in his behalf (ch. 17). With the grave beneath his feet, he prays for a mediator. He makes the amazing appeal to God to be his sponsor or bondsman with God. He has faith to believe that his sufferings shall not injure the cause of virtue. “A bitter feeling at the behaviour of his friends extends itself like a red thread throughout the entire discourse.” — Hitzig. See verses 10, 20; 17:2, 4, 10, 12. Exordium, or introductory strophe — Job repudiates the commonplace, cheap, and heartless consolation of his friends, 2-5.

V. 2. Such things-These things are but vulgar and trivial. And so are all creatures, to a soul under deep conviction of sin, or the arrest of death.

Verse 2. I have heard many such things] These sayings of the ancients are not strange to me; but they do not apply to my case: ye see me in affliction; ye should endeavour to console me. This ye do not; and yet ye pretend to do it! Miserable comforters are ye all.

Verse 2. I have heard many such things — Both from you and divers others; and though you please yourselves with them, as if you had some great and important discoveries, they are but vulgar and trivial things. Miserable comforters are ye all — Instead of giving me those comforts which you pretend to do, or offering any thing to alleviate my affliction, you only add to it, and make it yet more grievous. What Job says here of his friends is true of all creatures in comparison with God; at one time or other, we shall be made to see and acknowledge, that miserable comforters are they all. To a soul under deep conviction of sin, or the arrests of death, nothing but a manifestation of the favour of God, and the consolatory influences of his Spirit, can yield effectual comfort.

Verse 2. Miserable comforters are ye all. The Vulgate, “burdensome comforters,” who afflicted instead of consoling their friend.

2. Miserable comforters — Literally, Comforters of trouble: sorrow-bringing comforters. The Hebrew shows an allusion to Job 15:11, “the consolations of God.” Kindred experience, keenness of sensibility, a consciousness of our own liabilities, sincerity of heart and purity of being, are elements essential to the exercise of the fullest power of sympathy. As sin gains power over a man, it lessens his sympathy for the woes of others — for sin means selfishness — living for self. Cold words are a mockery to a sorrowing heart. They are flakes of snow to an ice-bound pool. “Profound sympathies are always in association with keen sensibilities.” The comforter must feel his own liability to overwhelming distress.

V. 3. End-When wilt thou put an end to these impertinent discourses? He retorts upon him his charge, Job 15:2,3.

Verse 3. Vain words] Literally, words of air. What emboldeneth thee] Thou art totally ignorant of the business; what then can induce thee to take part in this discussion?

Verse 3. Shall vain words have an end? — When wilt thou put an end to these impertinent discourses? He retorts upon him his charge, Job 15:2,

3. And what imboldeneth thee that thou answerest — Namely, in such a manner, so censoriously, opprobriously, and peremptorily. What secret grounds hast thou for thy confidence? Thy arguments are weak; if thou hast any stronger, produce them. It is a great piece of confidence to charge men, as Eliphaz did Job, with those crimes which we cannot prove upon them; to pass a judgment on men’s spiritual state, upon the view of their outward condition, and to re-advance those objections which have been again and again answered.

Ver. 3. Shall vain words have an end. He plainly tells Eliphaz that he did not understand his case.

3. Vain words — Windy words. Like expressions abound in the classics. “Windy glory,” (Virgil;) “Windy people,” (Horace.) A retort upon Eliphaz for his taunting words, “windy knowledge,” Job 15:2, margin.

Verse 4. I also could speak] It is probably better to render some of these permissives or potential verbs literally in the future tense, as in the Hebrew: I also WILL speak. Mr. Good has adopted this mode. If your soul were in my soul’s stead] If you were in my place, I also could quote many wise sayings that might tend to show that you were hypocrites and wicked men; but would this be fair? Even when I might not choose to go farther in assertion, I might shake my head by way of insinuation that there was much more behind, of which I did not choose to speak; but would this be right? That such sayings are in memory, is no proof that they were either made for me, or apply to my case.

Verse 4. I could also speak as ye do — It is an easy thing to trample upon those that are down, and to find fault with what those say who are in extremity of pain and affliction. If your soul were in my soul’s stead — If our conditions were changed, and you were in misery like me, and I at ease like you; I could heap up words against you — As you do against me; that is, I could multiply accusations and reproaches against you, and how would you like it? how would you bear it? and shake my head at you — In a way of derision, as this phrase is commonly used. Heath renders these clauses interrogatively, thus: If your soul were in my soul’s stead, would I accumulate sentences against you? would I shake my head at you? Which rendering gives the verse a very pathetic turn.

4. Heap up words — Knit together words. The ministry of words is nothing without the ministry of the heart.

First division — A HIGH-WROUGHT DESCRIPTION OF JOB’S SORROWS, DESERTED AND

Verse 5. I would strengthen you with my mouth] Mr. Good translates thus:—

“With my own mouth will I overpower you,

Till the quivering of my lips shall fail;”

for which rendering he contends in his learned notes. This translation is countenanced by the Septuagint, Syriac, and Arabic versions.

Verse 5. But I would strengthen you with my mouth — I would endeavour to direct, support, and comfort you, and say all I could to assuage your grief, but nothing to aggravate it. It is natural to sufferers to think what they would do if the tables were turned; but, perhaps, our hearts may deceive us; we know not what we would do; we find it easier to discern the reasonableness and importance of a command, when we have occasion to claim the benefit of it, than when we have occasion to do the duty of it. We ought, however, to say and do all we can to strengthen our brethren in affliction, suggesting to them such considerations as are proper to encourage their confidence in God, and to support their sinking spirits. Faith and patience, we should remember, are the strength of the afflicted, and what helps these graces, confirms the feeble knees. The reader will observe, there is nothing in the Hebrew for the words your grief, in the latter clause of this verse, which are therefore printed in Italic letters. Our translators supposed that there is an ellipsis in the Hebrew text, and that these, or some words of the same import, were necessary to complete the sense. But the word, dyn, nid, here rendered moving, (being derived from dwn, nud, which sometimes means to condole,) may be translated, compassion, and then, without supposing any defect in the text, the sense of the clause will be, Compassion should restrain, or, govern my lips; namely, that they should avoid all speeches which might vex you, and speak only what might be to your comfort and benefit; whereas you let your tongues loose to speak whatsoever pleaseth you, although it does not profit, but only torment me. Chappelow proposes yet another version of the words, which he thinks the true one, namely, I could be stronger than you with my mouth; but he [God] restrains the motion of my lips.

Verse 6. Though I speak] But it will be of no avail thus to speak; for reprehensions of your conduct will not serve to mitigate my sufferings.

Verse 6. Though I speak — To God by prayer, or to you in the way of discourse; my grief is not assuaged — I find no relief or comfort. Job, having reproved his friends for their unkind behaviour toward him, and aggravated it by contrasting therewith his resolutions to have acted in a more friendly manner toward them, if they had been in his case; now returns to his main business, namely, to describe his miseries, in order that, if possible, he might move his friends to pity and comfort him. Though I forbear, what am I eased? — What portion of my grief departs from me? I receive not one grain of ease or comfort. Neither speech nor silence does me any good.

PERSECUTED BY GOD, AND PREYED UPON BY FRIENDS, 6-17.

First strophe — Destitute of friends in God or man, he is forced back upon his own lamentable condition to feel that even his disease bears false witness against him, leading God to give him over into the power of his enemies, who gather around him like beasts of prey, 6-11.

6. Though — If. He communes with himself as to whether he will continue the colloquy further. To speak or not to speak is all one, so far as consolation is concerned. What am I eased — Literally, what goes forth from me? that is, his grief does not depart.

V. 7. He-God, as appears by the following words. Weary-Either of complaining, or, of my life. Desolate-Hast turned my society into desolation, by destroying my children and servants.

Verse 7. But now he hath made me weary] The Vulgate translates thus:—Nunc autem oppressit me dolor meus; et in nihilum redacti sunt omnes artus mei; “But now my grief oppresses me, and all my joints are reduced to nothing.” Perhaps Job alluded here to his own afflictions, and the desolation of his family. Thou hast made me weary with continual affliction; my strength is quite exhausted; and thou hast made desolate all my company, not leaving me a single child to continue my name, or to comfort me in sickness or old age. Mr. Good translates:— “Here, indeed, hath he distracted me;

Thou hast struck apart all my witnesses.”

Verse 7. But now he — Namely, God; hath made me weary — Either of complaining, or of my life. “He hath long since quite tired me with one trouble upon another.” — Bishop Patrick. Thou hast made desolate all my company — “Thou hast not ceased, O God, till thou hast left me neither goods nor children, no, nor a friend to comfort me.” He speaks in the second person, to God, as in the former clause in the third person, of God: such a change of persons is very usual in Scripture, and “is esteemed,” says Chappelow, “a singular ornament in poetry.”

7. Made me weary — Wearied me out. Company — Household. Same word as Eliphaz uses, Job 15:34.

Verse 8. Thou hast filled me with wrinkles] If Job’s disease were the elephantiasis, in which the whole skin is wrinkled as the skin of the elephant, from which this species of leprosy has taken its name, these words would apply most forcibly to it; but the whole passage, through its obscurity, has been variously rendered. Calmet unites it with the preceding, and Houbigant is not very different. He translates thus:—”For my trouble hath now weakened all my frame, and brought wrinkles over me: he is present as a witness, and ariseth against me, who telleth lies concerning me; he openly contradicts me to my face.” Mr. Good translates nearly in the same way; others still differently.

Verse 8. Thou hast filled me with wrinkles — By consuming my flesh and reducing my body; which is a witness — Of the reality and greatness, and just cause of my sorrows. Or, which is made a witness; that is, produced by my friends as a proof of God’s anger and my hypocrisy and impiety. And my leanness rising up in me — Or, against me; as witnesses are wont to rise and stand up against a guilty person to accuse him; beareth witness to my face — Namely, openly and evidently, as witnesses accuse a person to his face; or, so that any, who look on my face, may plainly discern it. Bishop Patrick’s paraphrase is, “The furrows in my face (which is not old) show the greatness of my affliction, which is extremely augmented by him who rises up with false accusations to take away mine honour, as this consumption will do my life.”

8. Filled me with wrinkles — Seized hold of me. The word kamat, in the Arabic, signifies to tie the hands and the feet; also, to bind a captive. (Schultens.) Job is bound with the “fetters” of disease, Job 13:27. These, like the fetters of a captive, may be misinterpreted into evidences of guilt, Job 10:17. Grotius, however, remarks that it is a judicial term, signifying “to bring into court as it were by the neck.” The rendering in the text is defended by some critics. Which is a witness — It is become a witness. His friends have perverted his afflictions into witnesses against him. My leanness — yvjk, which also signifies my “lie,” “deceit;” a metaphor similar to that of a dried-up brook, which “deals falsely,” Job 6:15. His “emaciation” is in like manner “a false witness.” Hitzig finds in the Arabic a signification of “impotence in the hands and feet,” corresponding to the word kamat, which Job had used just before. Rising up in me, etc. — Riseth up against me, in order to bear witness against him.

V. 9. Eyes-Looks upon me with a fierce, and sparkling eye, as enraged persons use to do.

Verse 9. He teareth me in his wrath] Who the person is that is spoken of in this verse, and onward to the end of the fourteenth, has been a question on which commentators have greatly differed. Some think God, others Eliphaz, is intended: I think neither. Probably God permitted Satan to show himself to Job, and the horrible form which he and his demons assumed increased the misery under which Job had already suffered so much. All the expressions, from this to the end of the fourteenth verse, may be easily understood on this principle; e.g., Job 16:9: “He (Satan) gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.” Job 16:10: “They (demons) have gaped on me with their mouth;—they have gathered themselves together against me.” Job 16:11: “God hath delivered me to the ungodly, (lyw[ avil, to the EVIL ONE,) and turned me over into the hands of the wicked.” He hath abandoned me to be tortured by the tempter and his host.

If we consider all these expressions as referring to Job’s three friends, we must, in that case, acknowledge that the figures are all strained to an insufferable height, so as not to be justified by any figure of speech.

Verse 9. He teareth me in his wrath — Hebrew, ãrc wpa, appo tarap, His wrath teareth me in pieces, properly, as a lion or other savage beast tears his prey, of which the word tarap is peculiarly used; who hateth me — ynmccyw, vajistemeni, rather, and hateth me; that is, pursues me with hatred, or as if he hated me. Some render it, adversatus est mihi, is hostile to me; or, acts as mine enemy. He gnasheth upon me with his teeth — A strong figurative expression, denoting extreme anger; mine enemy sharpeneth his eyes upon me — That is, looks upon me with a fierce and sparkling eye, as enraged persons are wont to look on those who have provoked them. It is a great question among commentators what enemy Job meant. Sol. Jarchi writes, Hasatan hu hatzar: Satan, he is the enemy. Certainly Satan was Job’s greatest enemy, and, by the divine permission, had brought all his sufferings upon him, and perhaps now frequently terrified him with apparitions. “It is not improbable,” says Henry, “that this is the enemy he means.” Many think that Eliphaz, who spoke last, and to whose speech Job is now replying, is intended. He had showed himself very much exasperated against Job; and might express himself with such marks of indignation as are here mentioned, rending Job’s good name, as Bishop Patrick expresses himself, and preaching nothing but terror against him. His eyes might be said to be sharpened to spy out matter of reproach against him, and very unkindly, yea, cruelly, both he and his friends had used him. Others, however, think that the expressions, though harsh, and apparently unbecoming to be applied to God, were, nevertheless, intended of him by Job, and are capable of being so interpreted as not to imply any reflection on the divine perfections. “The expressions,” says Chappelow, “are really not stronger than those which we read in other places, particularly in the eleventh and four following verses; as also Job 19:11, 30, 31.” The reader must observe, that the melancholy state of Job’s mind, and his dreadful sufferings under the chastising hand of God, which his friends never ceased to represent as the effects of divine wrath, had caused him to entertain distressing ideas of God’s terrors, and to view him, if not as an enemy, yet as a severe and inexorable judge, who was extreme to mark all his iniquities and failings.

Ver. 9. He who hateth me teareth me in his wrath. So the text should be transposed. They have gaped upon me, and smitten me. Not God, for he loves those whom he chastens; not Satan, for he is invisible; but an envious rival, who thought that Job’s prosperity was his right, and therefore rejoiced at his fall.

9. He teareth — His anger teareth me and warreth against me. If Job ascribe his treatment to God, (verses 9-14,) his language transcends all bounds of reason; but if, on the contrary, he speaks of the malice of evil spirits to whose power he has been for a time delivered, it is nothing more than what might be expected from their diabolical nature, which is best imaged in the wildness and cruelty of the brute creation. Raschi, Cocceius, Adam Clarke, Tayler Lewis, and others, think that Job speaks here of Satan with his mocking fiends. Gnasheth… with his teeth — Such expressions appear often in the classics. Sharpeneth his eyes — An expression still in use in the East. The eye is here compared to a sword, or, as others suppose, to the fierce, fascinating gaze of the lion as he is about to pounce upon his prey.

V. 10. They-My friends. Gaped-Opened their mouths wide against me. In all this Job was a type of Christ. These very expressions are used in the predictions of his sufferings, Psalm 22:13. They gaped upon me with their mouths, and Micah 5:1. They shall smite the judge of Israel upon the check.

Verse 10. They — My friends, the instruments of God’s anger; have gaped upon me with their mouth — Have opened their mouths wide against me; either, 1st, To devour and destroy me, as a lion which falls upon its pray with open mouth: see Psalm 22:13, 14, where these very expressions are used in the prediction of Christ’s sufferings, of whom, in all this, Job was an eminent type. Or, 2d, To scoff and deride me, as it follows, and as this phrase is most commonly used: see Psalm 22:8, and 35:21. They have smitten me upon the cheek reproachfully — Hebrew, hprjb, becherpeh, by reproach; or in a way of scorn and contempt, of which smiting on the cheek was a sign: see Lamentations 3:30; Micah 5:1. The meaning is, they have despised and derided me, the sign being put for the thing signified. They have gathered themselves together against me — They are come from several places, and have met together here, not for me, or to comfort me, as they pretended; but really against me, and to grieve and torment me.

10. They have gaped upon me — As in many other instances, the subject of the sentence is left unexpressed. The thought is thus rendered more solemn and emphatic. See note on Psalm 22:13; also Luke 6:38 — “Shall they give.” The text speaks of a company of fiends, whether human or diabolic, who crowd around the sufferer jeering and maltreating him. The description bears a striking resemblance to that given of Christ, who in many respects was the antitype of Job. (Psalm 22.) Smitten me upon the cheek — “To smite the cheek is the deepest insult that can be offered to an Asiatic.” — Lord Valentia.

V. 11. The wicked-And thus Christ was delivered into wicked hands, by the determinate counsel of God.

Verse 11. God hath delivered me to the ungodly — Either, 1st, To my friends, who act the part of the wicked in censuring and condemning the righteous, whom God approveth, and in pleading for a false and wicked cause. Or, rather, to the Chaldeans and Sabeans, who were a most ungodly and wicked people, living in gross contempt of God, and injurious to all sorts of men. This seems best to suit both with the first clause of the next verse, which shows that Job speaks of his first afflictions which befell him when he was at ease, and with his principal design, which was to prove that both eminent prosperity and affliction did indifferently happen both to good and bad men, which indeed was evident from this example: because holy Job was ruined at the very time when this wicked people were most victorious and successful.

11. Delivered — Hurled, cast head-long. The ungodly — lyw[, the evil one, o ponhrov, Matthew 13:19. The word is in the singular number, and seems to denote the same being of whom mention is made in chaps. 1, 2.

Second strophe — Notwithstanding Job’s life of purity, God has maltreated and persecuted him even unto death, 12-17.

V. 12. Shaken-As a mighty man doth with some stripling, when he wrestleth with him. Mark-That he may shoot all his arrows in me.

Verse 12. I was at ease — I lived in great peace and prosperity, and was contented and happy in the comfortable enjoyment of the gifts of God’s bounty, not fretful and uneasy, as some are, in the midst of the blessings of providence, who thereby provoke God to take these blessings from them; but he hath broken me asunder — Hath broken my spirit with the sense of his anger, and my body with loathsome ulcers; and all my hopes and prospects, as to the present life, by the destruction of all my children and property. He hath also taken me by the neck — And thrown me down from an eminent condition into one most despicable; and shaken me to pieces — As a mighty man acts with some young stripling when he wrestles with him; and set me up for his mark — That he may shoot all his arrows into me, and wound me with one calamity after another.

12. I was at ease — Our ungrateful nature has only a word, wlv, “at ease,” for years of prosperity, but dwells at length upon months of affliction. By my neck — As a beast does his prey.

V. 13. His archers-Whoever are our enemies, we must look on them as God’s archers, and see him directing the arrow.

Verse 13. His archers compass me] wybr rabbaiv “his great ones.” The Vulgate and Septuagint translate this his spears; the Syriac, Arabic, and Chaldee, his arrows. On this and the following verse Mr. Heath observes: “The metaphor is here taken from huntsmen: first, they surround the beast; then he is shot dead; his entrails are next taken out; and then his body is broken up limb by limb.”

Verses 13, 14. His archers compass me round about — His plagues or judgments, elsewhere compared to arrows, and here to archers, surround me on all sides, and assault me from every quarter. Whoever are our enemies, we must look on them as God’s archers, and see him directing the arrow. He cleaveth my reins asunder — He wounds me inwardly, mortally, and incurably; which is also signified by pouring out the gall; such wounds being deadly. “The metaphor,” says Heath, “is here taken from huntsmen. First they surround the beast; then he is shot dead; his entrails are next taken out; and then his body is divided limb from limb.” He breaketh me with breach upon breach — My indignities and miseries have no interruption, but one immediately succeeds another; he runneth upon me like a giant — Who falls upon his enemy with all his might, that he may overthrow and kill him. He assaults me in so violent and powerful a manner, that I can make no more resistance than a dwarf against a giant.

13. My reins — The kidneys. “The Scriptures bring the tenderest and the most inward experience of a manifold kind into association with them.” — DELITZSCH, Bib. Psychology, pp. 317-319. Here, in strong figurative language, cutting affliction cleaves the kidneys asunder; language akin to that of our own, “a broken heart.” The psalmist supplicates God to try his reins and his heart, (Job 26:2.) The ancients said the reins give counsel, but the heart carries it into execution. My gall upon the ground — Used figuratively; the Hebrew doctors understand it literally, and say that Job was sustained in being by a miracle.

Verses 13, 14. His archers compass me round about — His plagues or judgments, elsewhere compared to arrows, and here to archers, surround me on all sides, and assault me from every quarter. Whoever are our enemies, we must look on them as God’s archers, and see him directing the arrow. He cleaveth my reins asunder — He wounds me inwardly, mortally, and incurably; which is also signified by pouring out the gall; such wounds being deadly. “The metaphor,” says Heath, “is here taken from huntsmen. First they surround the beast; then he is shot dead; his entrails are next taken out; and then his body is divided limb from limb.” He breaketh me with breach upon breach — My indignities and miseries have no interruption, but one immediately succeeds another; he runneth upon me like a giant — Who falls upon his enemy with all his might, that he may overthrow and kill him. He assaults me in so violent and powerful a manner, that I can make no more resistance than a dwarf against a giant.

Ver. 14. Like a giant. Men about nine feet high. See Genesis 6:4.

14. Breach upon breach — In the preceding verse the human body was compared to a target pierced through and through with arrows; it is now compared to a citadel of strength which the besiegers have breached again and again. Giant — Warrior.

V. 15. I have-So far am I from stretching out my hand against God, Job 15:25, that I have humbled myself deeply under his hand. I have not only put on sackcloth, but sewed it on, as being resolved to continue my humiliation, as long as my affliction continues. Defiled my horn-I have willingly parted with all my wealth, and power, and glory (as the horn often signifies in scripture,) and been content to lie in the dust.

Verse 15. I have sewed sackcloth] qc sak, a word that has passed into almost all languages, as I have already had occasion to notice in other parts of this work.

Defiled my horn in the dust.] The horn was an emblem of power; and the metaphor was originally taken from beasts, such as the urus, wild ox, buffalo, or perhaps the rhinoceros, who were perceived to have so much power in their horns. Hence a horn was frequently worn on crowns and helmets, as is evident on ancient coins; and to this day it is an appendage to the diadem of the kings and chiefs of Abyssinia. In the second edition of Mr. Bruce’s Travels in Abyssinia, vol. viii., plates 2 and 3, we have engravings of two chiefs, Kefla Yasous, and Woodage Ashahel, who are represented with this emblem of power on their forehead. Mr. Bruce thus describes it: “One thing remarkable in this cavalcade, which I observed, was the head dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind their head. In the middle of this was a horn, or a conical piece of silver, gilt, about four inches in length, much in the shape of our common candle extinguishers. This is called kirn, or horn; and is only worn in reviews, or parades after victory. This, I apprehend, like all others of their usages is taken from the Hebrews; and the several allusions made in Scripture to it arise from this practice. ‘I said unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn.’ ‘Lift not up your horn on high, speak not with a stiff neck; for promotion cometh not,’ &c. ‘But my horn shalt thou exalt like the horn of a unicorn.’ ‘And the horn of the righteous shall be exalted with honour.’ And so in many other places throughout the Psalms.” In a note on the same page we have the following observation: “The crooked manner in which they hold their neck when this ornament is on their forehead, for fear it should fall forward, perfectly shows the meaning of ‘Speak not with a stiff neck when you hold the horn on high (or erect) like the horn of the unicorn.”’— Bruce’s Travels, vol. iv., p. 407.

Defiling or rolling the horn in the dust, signifies the disgrace or destruction of power, authority, and eminence.

Mr. Good translates, I have rolled my turban in the dust, which he endeavours to justify in a long note. But in this, I think, this very learned man is mistaken. The Hebrew ˆrq keren is the same as the Æthiopic kirn, and both mean exactly, in such connection, what Mr. Bruce has noticed above. The horn on the diadem is the emblem of power, authority, and eminence.

Verses 15, 16. I have sewed sackcloth upon my skin — I have put on sackcloth, not upon my other garments, but next to my skin; as was done in great calamities. So far am I from stretching out my hands against God, whereof I am accused, (Job 15:25,) that I have humbled myself deeply under his hand, and I have even sewed sackcloth on me, as being resolved to continue my humiliation as long as my affliction continues. And defiled my horn in the dust — I have willingly parted with all my wealth, and power, and glory, (as the horn often signifies in Scripture,) and have been content to lie in the dust, and to endure the contempt which God hath brought upon me. “This phrase of defiling one’s horn in the dust,” says Chappelow, “is expressive of the greatest ignominy and contempt that a person can suffer, especially after he had been exalted to a high station.” My face is foul — The author of the Vulgate renders it, intumuit, hath swelled with weeping. And on my eyelids is the shadow of death — That is, a gross and terrible darkness. My sight is very dim, as is usual in case of sore diseases, or excessive grief and weeping, and especially in the approach of death.

Ver. 15. I have—defiled my horn. The horn designates majesty, power, and prosperity. The horn of the righteous shall be exalted. Psalm 112:9. The horn was defiled in the dust when the beast was slain; so Job laid his case at the Lord’s feet.

15. Sackcloth — This cloth was of a coarse texture, generally of goat’s hair of a dark colour, with armholes, and shaped like a sack. It was commonly worn over the coat, in place of an outer garment, and thus served as a symbol of distress; but in extreme cases it was worn next to the skin, (2 Kings 6:30,) having been sewed tightly upon it, “like crepe upon a hat.” — Barnes. Dr. Good cites from Menander, the Greek poet: —

— Following the Syrian plan

They then wear sackcloth, and by the public road

Sit upon a dunghill, epi koprou

epi koprou, in humblest guise,

Appeasing thus the Deity’s dread ire.

See note, Job 2:8. My horn in the dust — The horn, the defence and adornment of many animals, has ever been regarded in the East as a symbol of strength and dignity. Job’s degradation might well be compared to that of some noble animal lying dead, with its horn thrust (‘holalti) into the dust. Some think Job here speaks of the head, which it was customary to cover with dust in times of affliction; with which agrees the Syriac rendering of my head.

Verse 16. On my eyelids is the shadow of death] Death is now fast approaching me; already his shadow is projected over me.

Verses 15, 16. I have sewed sackcloth upon my skin — I have put on sackcloth, not upon my other garments, but next to my skin; as was done in great calamities. So far am I from stretching out my hands against God, whereof I am accused, (Job 15:25,) that I have humbled myself deeply under his hand, and I have even sewed sackcloth on me, as being resolved to continue my humiliation as long as my affliction continues. And defiled my horn in the dust — I have willingly parted with all my wealth, and power, and glory, (as the horn often signifies in Scripture,) and have been content to lie in the dust, and to endure the contempt which God hath brought upon me. “This phrase of defiling one’s horn in the dust,” says Chappelow, “is expressive of the greatest ignominy and contempt that a person can suffer, especially after he had been exalted to a high station.” My face is foul — The author of the Vulgate renders it, intumuit, hath swelled with weeping. And on my eyelids is the shadow of death — That is, a gross and terrible darkness. My sight is very dim, as is usual in case of sore diseases, or excessive grief and weeping, and especially in the approach of death.

16. Foul with weeping — Inflamed by the heat of the tears. Shadow of death — The Iliad frequently has the expression, “The cloud of death surrounds his eyes.”

V. 17. Not-And all this is not come upon me for any injurious dealing, but for other reasons known to God only. Pure-I do not cast off God’s fear and service, Job 15:4. I do still pray and worship God, and my prayer is accompanied with a sincere heart.

Verse 17. Not for any injustice] I must assert, even with my last breath, that the charges of my friends against me are groundless. I am afflicted unto death, but not on account of my iniquities.

Also my prayer is pure.] I am no hypocrite, God knoweth.

Verses 17, 18. Not for any justice in my hands — And all this is not come upon me for any injurious dealing, but for other reasons, known to God only; also my prayer is pure — I do not cast off God’s fear and service, Job 15:4. I do still pray and worship God, and my prayer is accompanied with a sincere heart. O earth, cover not thou my blood — The earth is said to cover that blood which lies undiscovered and unrevenged: of which see on Genesis 4:10, 11; and Isaiah 26:21. But, says Job, if I be guilty of destroying any one man by murder, or oppression, as I am traduced, O Lord, let the earth disclose it; let it be brought to light, that I may suffer condign punishment for it. And let my cry have no place — That is, either, 1st, Let the cries and groans which I have forced from others by my oppressions, have no place to hide them. Or, rather, 2d, Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.

17. Not for injustice — The Hebrew is the same as in Isaiah 53:9. where the words are spoken of Christ. Read, Though there be no violence in my hands.

Second division — JOB’S HOPE IS IN THE GODHEAD — THE GOD WHO SEES HIS GRIEFS SHALL TREAT WITH GOD IN HIS BEHALF, verse 18- Job 17:9. First strophe — God, the witness of the innocent blood which his own wrath hath shed, cannot but plead with God for justice, though man, the victim, be in the article of death. Verse 18- Job 17:2. Job’s faith again appeals from God as he seems, to God as he must be.

V. 18. Earth-The earth is said to cover that blood, which lies undiscovered and unrevenged: but saith Job, if I be guilty of destroying any man, let the earth disclose it; let it be brought to light. Cry-Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.

Verse 18. O earth, cover not thou my blood] This is evidently an allusion to the murder of Abel, and the verse has been understood in two different ways: 1. Job here calls for justice against his destroyers. His blood is his life, which he considers as taken away by violence, and therefore calls for vengeance. Let my blood cry against my murderers, as the blood of Abel cried against Cain. My innocent life is taken away by violence, as his innocent life was; as therefore the earth was not permitted to cover his blood, so that his murderer should be concealed, let my death be avenged in the same way. 2. It has been supposed that the passage means that Job considered himself accused of shedding innocent blood; and, conscious of his own perfect innocence, he prays that the earth may not cover any blood shed by him. Thus Mr. Scott:—

“O earth, the blood accusing me reveal;

Its piercing voice in no recess conceal.”

And this notion is followed by Mr. Good. But, with all deference to these learned men, l do not see that this meaning can be supported by the Hebrew text; nor was the passage so understood by any of the ancient versions. I therefore prefer the first sense, which is sufficiently natural, and quite in the manner of Job in his impassioned querulousness.

Verses 17, 18. Not for any justice in my hands — And all this is not come upon me for any injurious dealing, but for other reasons, known to God only; also my prayer is pure — I do not cast off God’s fear and service, Job 15:4. I do still pray and worship God, and my prayer is accompanied with a sincere heart. O earth, cover not thou my blood — The earth is said to cover that blood which lies undiscovered and unrevenged: of which see on Genesis 4:10, 11; and Isaiah 26:21. But, says Job, if I be guilty of destroying any one man by murder, or oppression, as I am traduced, O Lord, let the earth disclose it; let it be brought to light, that I may suffer condign punishment for it. And let my cry have no place — That is, either, 1st, Let the cries and groans which I have forced from others by my oppressions, have no place to hide them. Or, rather, 2d, Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.

Ver. 18. Oh earth, cover not thou my blood. Conceal not my wrongs when I am dead: for he adds in ver. 22, “I go whence I shall not return.”

18. Cover not thou my blood — He speaks of his sufferings under the figure of blood that has been wrongfully shed. “Blood,” says Grotius, “denotes every kind of immature death.” The ancients attributed to blood, unjustly shed, a cry that excited God to vengeance; an opinion which may have sprung from the case of Abel, Genesis 4:10. “When the earth covers the blood of the slain it seems to cloak injury.” — Drusius. See also Isaiah 26:21; Ezekiel 24:7, 8. The Arabs say the dew of heaven will not descend upon a spot watered with innocent blood; and their poets fancy that the poison of asps distils from the dead body of the slain, and continues to do so till he is avenged, that is, sprinkled with fresh blood. (See HERDER, Hebrews Poetry, 1:195.) Job will have nothing to do with a human goel; he transfers his cause to a divine being (Job 19:25) who he believes will finally avenge his blood. No place — In sense of resting place.

V. 19. Witness-Besides the witness of my conscience, God is witness of my integrity.

Verse 19. My witness is in heaven] I appeal to God for my innocence.

Verses 19, 20. Behold, my witness is in heaven — Besides the witness of men, and of my own conscience, God is witness of my integrity. The witness of men, and even that in our own bosoms for us, will stand us in little stead if we have not a witness in heaven for us also: for God is greater than our own hearts, and than the hearts of all men: neither are we to judge ourselves, nor are men to be our judges. This therefore was Job’s triumph, that he had a witness in heaven, and could appeal to God’s omniscience concerning his integrity. My friends scorn me — Who ought to defend me from the scorns and injuries of others; but mine eye poureth out tears unto God — I pour forth my prayers and tears to him, that he would judge me according to my innocence, and plead my righteous cause against those that accuse and condemn me.

19. Record — dhc, attestor. Schultens and Lee derive from the Arabic a meaning of eyewitness. The Septuagint renders it joint witness — Sunistwr. The translation of Cranmer, “and He that knoweth me is above in the height,” accords with that of Luther. The witness is plainly not documentary, (record,) but a person.

Verse 20. My friends scorn me] They deride and insult me, but my eye is towards God; I look to him to vindicate my cause.

Verses 19, 20. Behold, my witness is in heaven — Besides the witness of men, and of my own conscience, God is witness of my integrity. The witness of men, and even that in our own bosoms for us, will stand us in little stead if we have not a witness in heaven for us also: for God is greater than our own hearts, and than the hearts of all men: neither are we to judge ourselves, nor are men to be our judges. This therefore was Job’s triumph, that he had a witness in heaven, and could appeal to God’s omniscience concerning his integrity. My friends scorn me — Who ought to defend me from the scorns and injuries of others; but mine eye poureth out tears unto God — I pour forth my prayers and tears to him, that he would judge me according to my innocence, and plead my righteous cause against those that accuse and condemn me.

20. My friends scorn me — y[r yxylm is almost invariably rendered, My scorners are my friends. But the word melits, in its root, signifies not only to “mock,” but “to speak in a foreign tongue,” (Gesenius,) whence the meaning of interpreter, intercessor, which is the rendering it bears in the other places where it occurs, (Genesis 42:23; 2 Chronicles 32:31 margin; Job 33:23, and Isaiah 43:27 margin;) also in the Targum peraklit, “advocate.” This leads Arnheim, Carey, and Prof. Lee to read it, “My interpreter is my friend,” and to argue, not so reasonably, that it refers to the promised mediator. To the objection that both words are in the plural, it is replied that this is an instance of the plural of majesty — the use of a word in the plural to express the idea of exaltation — as in Isaiah 54:5, “Thy Maker is thy husband,” where both words also are plural. The ever-ready assumption that the context demands “scorners” is not altogether satisfactory.

Verse 21. O that one might plead] Let me only have liberty to plead with God, as a man hath with his fellow.

Verse 21. O that one might plead for a man with God — O that either I or some faithful advocate might be admitted to plead my cause, either with God, or rather with you before God’s tribunal, God being witness and judge between us. A different translation of this verse is proposed by some, a translation which the Hebrew text will very well bear, namely, And he will plead (that is, there is one that will plead) for man with God, even the Son of man, for his friend or neighbour. Those who pour out tears before God, though they cannot plead for themselves by reason of their distance and defects, have a friend to plead for them, even the Son of man; and on this we must ground all our hopes of acceptance with God.

21. Oh that one might plead — Better, O that He (God) would plead for man with God, as a son of man for his fellow. jkwyw, weyokahh, argue, plead, is rendered by Schlottmann, Ewald, and others, do justice; by Delitzsch, decide; by Wordsworth, Carey, etc., plead. See note Job 9:33. The German mind has caught a glimmering view, as “through a glass, darkly,” of the blessed purport of this passage, thus: “God is regarded as a twofold person, an adversary, and at the same time an umpire;” (Hirtzel;) and “Job appeals from God to God.” (Delitzsch.) “With melancholy quaintness [!!] Job says, God must support me against God.” — Umbreit. Melancholy there may be, but there is nothing quaint in human needs; for they are as deep as the soul and old as fallen man. Job’s burdened soul was not the first that has poured itself forth in sighs that God might plead with God in its behalf. In the falling tears of Job, germinant with words of hope, faith sees the bow of promise — an indirect prophecy of that advocacy which in after times was revealed as existing in Christ. The grand essential features of the Christian scheme are here in outline — man’s need of a superhuman mediator — that this mediator must be co-equal with God — and that our hope of mediation is in the Godhead itself — all based upon the postulate which appeals to the universal heart, that kindred nature is vital to successful mediation: “As a son of man pleads for his fellow.”

V. 22. Go-To the state and place of the dead, whence men cannot return to this life. The meaning is, my death hastens, and therefore I earnestly desire that the cause depending, between me and my friends, may be determined, that if I be guilty of these things, I may bear the shame of it before all men, and if I be innocent, that I may see my own integrity, and the credit of religion, (which suffers upon this occasion) vindicated. How very certainly, and how very shortly are we likewise to go this journey.

Verse 22. When a few years are come] I prefer Mr. Good’s version:— “But the years numbered to me are come.

And I must go the way whence I shall not return.”

Job could not, in his present circumstances, expect a few years of longer life; from his own conviction he was expecting death every hour. The next verse, the first of the following chapter, should come in here: My breath is corrupt, &c.] He felt himself as in the arms of death: he saw the grave as already digged which was to receive his dead body. This verse shows that our translation of the twenty-second verse is improper, and vindicates Mr. Good’s version.

I HAVE said on Job 16:9 that a part of Job’s sufferings probably arose from appalling representations made to his eye or to his imagination by Satan and his agents. I think this neither irrational nor improbable. That he and his demons have power to make themselves manifest on especial occasions, has been credited in all ages of the world; not by the weak, credulous, and superstitious only, but also by the wisest, the most learned, and the best of men. I am persuaded that many passages in the Book of Job refer to this, and admit of an easy interpretation on this ground. JOB

Verse 22. When a few years are come — The number of years which is determined and appointed to me; then I shall go the way whence I shall not return — Namely, to the state and place of the dead, whence men cannot return to this life. The meaning is, my death hastens, and therefore I earnestly desire that the cause depending between me and my friends may be determined, that if I be guilty of these things, I may bear the shame of it before all men; and, if I be innocent, that I may see my own integrity and the credit of religion (which suffers upon this occasion) vindicated, that so I may die in peace with God, and may leave the savour of a good name behind me. Observe, reader, to die is to go the way whence we shall not return. It is to go a journey, a long journey, a journey for good and all; to remove from this to another country, from the world of sense to the world of spirits! It is a journey to our long home; there will be no coming back to our state in this world, nor any change of our state in the other world. We must all of us very certainly, and very shortly, go this journey; and it is comfortable to those who keep a good conscience to think of it; for it is the crown of their integrity.

22. Few years — Literally, years of number. His life he conceives is now near its end; its few years are past, and soon he shall go the way from which “no traveller returns.”