Job · Chapter 22

Verse 1. Then Eliphaz answered — Eliphaz, in this chapter, charges Job home with particular facts of cruelty and oppression, which he supposes him to be guilty of, though he cannot allege one proof of them; to which he adds the atrocious crime of atheism, and a denial or disbelief of God’s providence; and this latter he assigns as the reason of Job’s obstinacy in refusing to submit and acknowledge his guilt. He compares his wickedness to that of the mighty oppressors of the antediluvian world; to that of the inhabitants of Sodom and the cities of the plain; not obscurely intimating that his end would probably be the same as theirs, unless prevented by a speedy submission and full restitution; to which he therefore earnestly presses him, and endeavours to allure him by placing full in his view the great advantages he would probably reap from such a conduct. — Heath.

1. Then Eliphaz… answered — God is all-sufficient, and if he punish, it is not for his own profit, much less for the sake of human piety, but on account of the sins of men. It is therefore plain that an infinite sufferer must have been an infinite sinner, (2-5.) Job’s exaggerated description of the prosperity of the wicked seems to Eliphaz a denial of Divine Providence. He now proceeds to refute Job by indirectly arguing the doctrine of such Providence, and carries the war into Africa by an assault upon Job himself. He charges upon him the guilt of oppression and cruelty to the weak and defenceless. Under his emirship might and violence prospered. Moreover, he was a sceptic, well skilled to make “the worse appear the better reason,” (12-15.) That Job should suffer was due to sins such as these, and demonstrated that the wicked are punished in this life. The antediluvians lived just such lives as those of the happy wicked, and their foundation of bliss and security was poured forth like a stream. The triumphant song of the survivors furnishes a text from which Eliphaz confidently urges Job to return to God, with the assurance of returning prosperity, which will manifest itself not so much in worldly good as in joy in God, the consciousness of spiritual uprightness, and the bliss of doing good to others.

Hitzig divides the chapter into three double strophes.

First double strophe — THE BILL OF ACCUSATIONS, 2-11.

a. A syllogistic proof that Job’s sufferings are the merited punishment of his sins, 2-5.

V. 2. Can, &c.-Why dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it.

Verse 2. Can a man be profitable unto God] God does not afflict thee because thou hast deprived him of any excellency. A man may be profitable to a man, but no man can profit his Maker. He has no interest in thy conduct; he does not punish thee because thou hast offended and deprived him of some good. Thy iniquities are against justice, and justice requires thy punishment.

Verse 2. Can a man be profitable unto God — That is, add any thing to his perfection or felicity? namely, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it; or, as if he could not, without injustice, afflict thee, who supposest thyself to be a righteous person? As, or because, he that is wise — He that is a truly righteous and good man; may be profitable to himself — Does much good to himself; promotes his own peace, and honour, and happiness, by his goodness. Because a wise man receives great benefit by his virtue, shall we think that God is a gainer by it too?

2. As — yk, but, or nay but. Zockler finds in this series of questions a perfect syllogism, of which verses 2 and 3 form the major premiss; verse 4 the minor premiss; verse 5 the conclusion, to wit, that Job must be a great sinner. The fallacy lies in the minor premiss. All trust in works of merit is rooted in the idea that man can profit God. Wise… profitable unto himself — The second clause implies a negative answer to the question of profitableness, and should be rendered, the wise man profiteth himself. He is the gainer, not God. Scott cites a like sentiment from Sophocles: “What good man is not a friend to himself.” See sermon, in loc., by Dr. South, on “The Impossibility of Man’s Meriting of God.”

V. 3. Is it-Such a pleasure as he needs for his own ease and contentment. Nay, God needs not us, or our services. We are undone, forever undone without him: but he is happy, forever happy without us.

Verse 3. Is it any pleasure to the Almighty] Infinite in his perfections, he can neither gain nor lose by the wickedness or righteousness of men.

Verse 3. Is it any pleasure to the Almighty that thou art righteous? — That is, any such pleasure as he needs in order to his happiness? Heath renders it, any advantage. God, we know, approves of and accepts the good actions of his people, and is often said in Scripture to delight in them; but certainly cannot be advantaged by them. He needs not us or our services. We are undone, for ever undone, without him: but he is happy, for ever happy, without us.

3. Pleasure to the Almighty — xpj, same word as in Job 21:21, which see. It is the necessity of every moral being to delight in those moral qualities that are like its own. A righteous God must take pleasure in that which is righteous. Perhaps there is no object so pleasing to the divine mind as holiness, matured through suffering and trial.

V. 4. Reprove-Punish thee. Because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.

Verse 4. For fear of thee?] Is it because he is afraid that thou wilt do him some injury, that he has stripped thee of thy power and wealth?

Verse 4. Will he reprove thee — That is, rebuke, chastise, or punish thee; for fear of thee? — Because he is afraid lest, if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.

4. For fear of thee — For (the sake of) thy fear, (Job 4:6; 15:4.) “A genuine Eliphazian word,” not artificially “assigned him by the poet,” as Ewald holds. Will he reprove thee, (punish thee, Ewald,) that he may get gain by thy worship and piety? What advantage would it be to him to answer thy summons to trial? A judicial phrase. Job 9:32; 13:3, 22. No, if he reprove it must be on account of sin, which thought paves the way to the conclusion.

V. 5. Evil-Is not thy evil, thy affliction, are not thy calamities procured by, and proportionable to thy sins.

Verse 5. Is not thy wickedness great?] Thy sins are not only many, but they are great; and of thy continuance in them there is no end, xq אינ ein kets.

Verse 5. Is not thy wickedness great? — Thy great sins are the true and only cause of thy misery. Or, the verse may be translated, Is not thy evil (thy affliction or punishment) great, because, xq ˆya, ein ketz, there is no end to thy iniquities? Are not thy calamities procured by, and in proportion to thy sins? Thy conscience tells thee they are so. And therefore thou hast no reason to accuse God, or any person but thyself.

Verse 5. Is not thy wickedness great? This speech of Eliphaz is cruel, and very much embittered; for it was mere suspicion that Job had robbed the widow, and stripped the naked. Job replies to it more fully in chap. 29., especially with regard to the widow and the destitute.

5. Iniquities infinite — Literally, and no end of thy iniquities? As God has no motive of self-interest for chastising, the cause must be in Job himself. Eliphaz reasons from the severity of Job’s punishment that his sins must have been infinite in number.

b. Since it must be that Job has committed sin, it naturally occurs to Eliphaz to charge upon him those sins which the best of the rich men of his day were guilty of committing. His own logical conclusions he coins into proofs positive of Job’s guilt, 6-11.

V. 6. Surely-He speaks thus by way of strong presumption, when I consider thy unusual calamities, I conclude thou art guilty of all, or some of these crimes. Brother-Of thy neighbour. Nought-Without sufficient and justifiable cause. Stripped-By taking their garment for a pledge, or by robbing them of their rights, all other injuries being comprehended under this.

Verse 6. Thou hast taken a pledge] Thou hast been vexatious in all thy doings, and hast exacted where nothing was due, so that through thee the poor have been unable to procure their necessary clothing.

Verse 6. For thou hast taken a pledge — Or, surely thou hast taken. He speaks thus, by way of conjecture, or strong presumption: as if he had said, When I consider thy grievous and unusual calamities, I justly conclude thou art guilty of some, or all, of these following crimes; and do thou search thy own conscience whether it be not so with thee. From thy brother — Of thy neighbour, or of thy kinsman; for naught — Without a sufficient and justifiable cause. And stripped the naked of their clothing — By taking their garments for a pledge, and thereby rendering them naked; or, by robbing them of their rights, all other injuries being comprehended under this.

6. In his portraiture of the wicked, Zophar had insinuated (Job 20:19) what Eliphaz, to our surprise, now boldly charges against Job. The sins he attributes to Job are those generally ascribed to wicked men of wealth — hard-heartedness, covetousness, and extortion. Eliphaz infers from the punishment the character of crimes Job must have committed. Personal abuse, the last resort of a failing cause, is the first public sign the friends display of their approaching discomfiture. (See Job’s noble reply, Job 29:11-16.) The mantle of charity that we may throw over Eliphaz is, that he had long brooded over his suspicions until they assumed shape and at last substance. Pledge… naught — There was a twofold aggravation of his guilt; that he should require a pledge from a brother, and that without cause. Job “is represented as extorting pledges without having lent.” — Michaelis. The naked of their clothing — Literally, And strippedst off the clothes of the naked. Seneca tells us that one poorly clad and in rags was said to be naked. (James 2:15.) Michaelis says, (“Laws of Moses,” 2:303,) “From the analogy of his (Moses’s) law of pledge, it is probable that the necessary pieces of clothing were not permitted to be seized and stripped from off the person of the debtor, as might be done by merciless creditors among the neighbouring nations, for he even commands the creditor (Exodus 22:26, 27) who had taken in pledge his poor neighbour’s upper garment (which was a large square piece of cloth that was wrapped about the body by day, and served as a coverlet by night) to restore it again before sunset.” Origen remarks that he is a robber who does not clothe the naked. See Freeman’s “Hand-Book,” 261.

Verse 7. Thou hast not given water] It was esteemed a great virtue in the East to furnish thirsty travellers with water; especially in the deserts, where scarcely a stream was to be found, and where wells were very rare. Some of the Indian devotees are accustomed to stand with a girbah or skin full of water, on the public roads, to give drink to weary travellers who are parched with thirst.

Ver. 7. Thou hast not given water to the weary, to the traveller, when he and his beasts were fainting with thirst, in a dry and parched land. Withholding water in such a case was reckoned a cruelty of the worst description.

7. Not given water — That which we do not do is made at the last day quite as much a test of character as what we do. Matthew 25:42, 43. The Egyptian Book of the Dead represents a soul before Osiris as saying. “I have given food to the hungry, drink to the thirsty, and clothes to the naked,” (ch. 125.) The same sentiment appears so frequently on stelae and tombs, that Mariette thinks that it must have been a part of a daily prayer among the ancient Egyptians.

V. 8. Dwelt-Either by thy sentence or permission, he had a peaceable and sure possession of it, whether he had right to it, or no.

Verse 8. But as for the mighty man, he had the earth] [wrz vya ish zeroa, the man of arm. Finger, hand, and arm, are all emblems of strength and power. The man of arm is not only the strong man, but the man of power and influence, the man of rapine and plunder.

The honourable man] Literally, the man whose face is accepted, the respectable man, the man of wealth. Thou wert an enemy to the poor and needy, but thou didst favour and flatter the rich and great.

Verse 8. The mighty man had the earth — That is, he had the firm possession, or free enjoyment of it. Which is meant, either, 1st, of Job, of whom he speaks invidiously in the third person: as if he had said, The mighty man Job possessed, enlarged, and enjoyed his estate, without any compassion to the poor. Or, 2d, of other rich and potent men, who had the earth or land by Job’s kindness and courtesy. The rich were always welcome to him; his house was open to them; his land was before them, when the poor were driven away from his house and territories. The honourable man dwelt in it — Either by Job’s sentence or permission, he had a peaceable and sure possession of it, whether he had a right to it or not. Heath renders this verse, But, as for the mighty man, the whole land was for him; and thy particular favourite, he might dwell in it.

8. The mighty man — Literally, the man of arm. An idiom common to almost all Asia, even in the present day. (Good.) The arm was the symbol of strength; length of arm expressed power; shortness of arm, impotency. “The Lord’s hand is not shortened, that it cannot save.” (Isaiah 59:1.) The honourable man — µynp awcn: that is, men accepted for favour, — favoured on account of wealth and power. Renan renders it, The formidable man; and says, “These misfortunes, in the thought of Eliphaz, took place through the fault of Job. It was the duty of Job, in fact, being judge, to prevent them.” Or it may mean the mighty and the honourable (ironical) prosper, under the emirship of Job, while widows and the fatherless are trampled into the dust; the arm of might excels, and the arm of the orphan is broken.

V. 9. Arms-Their supports, and rights.

Verse 9. The arms of the fatherless] Whatever strength or power or property they had, of that thou hast deprived them. Thou hast been hard-hearted and cruel, and hast enriched thyself with the spoils of the poor and the defenceless.

Verse 9. Thou hast sent widows — Whose helpless state called for thy pity; away empty — Either by denying them that relief that their poverty required, or that right which their cause deserved; or, by spoiling them of their goods, because thou knewest them to be unable to oppose thee, or to defend themselves. And the arms of the fatherless have been broken — That is, all their supports and rights, a heinous sin, but falsely charged upon Job.

Verse 10. Therefore snares] As thou hast dealt with others, so has God, in his retributive providence, dealt with thee. As thou hast spoiled, so art thou spoiled. Thou art taken in a net from which thou canst not escape. There is an allusion here to the hunting of the elephant: he is driven into an inclosure in the woods, passing from strait to strait, till brought into a narrow point, from which he cannot escape; and then his consternation is great, and his roaring terrible. God hath hunted thee down, as men hunt down those wild and dangerous beasts. See on Job 18:21

Verses 10, 11. Therefore snares are round about thee — For these and the like crimes thou art encompassed with dangers and calamities. And sudden fear troubleth thee — Besides thy present miseries, thou art tormented with the dread of further and greater judgments. Or darkness, that thou canst not see — Such confusion and perplexity of mind that thou canst not discern the true cause and use of thy sufferings; or grievous calamities, often called darkness, which are such that thou canst see no way or possibility of escaping; and abundance of waters cover thee — That is, a variety of sore afflictions, frequently compared to waters.

V. 11. Or-Either thou art troubled with fear of further evils or with the gross darkness of thy present state of misery. Waters-Variety of sore afflictions, which are frequently compared to water.

Verse 11. Or darkness, that thou canst not see] The sense of this passage, in the connection that the particle or gives it with the preceding verse, is not easy to be ascertained. To me it seems very probable that a letter has been lost from the first word; and that wa o which we translate OR, was originally rwa or LIGHT. The copy used by the Septuagint had certainly this reading; and therefore they translate the verse thus: To fwv soi eiv skotov apebh; Thy LIGHT is changed into darkness; that is, Thy prosperity is turned into adversity.

Houbigant corrects the text thus: instead of hart al Ëcj wa o chosech lo tireh, or darkness thou canst not see, he reads hart rwa al Ëcj chosech lo or tireh, darkness, not light, shalt thou behold; that is, Thou shalt dwell in thick darkness. Mr. Good translates: “Or darkness which thou canst not penetrate, and a flood of waters shall cover thee.” Thou shalt either be enveloped in deep darkness, or overwhelmed with a flood. The versions all translate differently; and neither they nor the MSS. give any light, except what is afforded by the Septuagint. Coverdale is singular: Shuldest thou then send darcknesse? Shulde not the water floude runne over the? Perhaps the meaning is: “Thou art so encompassed with darkness, that thou canst not see thy way; and therefore fallest into the snares and traps that are laid for thee.”

Verses 10, 11. Therefore snares are round about thee — For these and the like crimes thou art encompassed with dangers and calamities. And sudden fear troubleth thee — Besides thy present miseries, thou art tormented with the dread of further and greater judgments. Or darkness, that thou canst not see — Such confusion and perplexity of mind that thou canst not discern the true cause and use of thy sufferings; or grievous calamities, often called darkness, which are such that thou canst see no way or possibility of escaping; and abundance of waters cover thee — That is, a variety of sore afflictions, frequently compared to waters.

11. Darkness, etc. — Dillmann and Schlottmann make this a question, but the text is better — (thus Hitzig.) The darkness is moral, blurring the vision. Eliphaz represents Job’s sins as encompassing him like thick, dark clouds, and overwhelming him as a flood.

Second double strophe — THE FATE OF THE ANTEDILUVIANS A WARNING TO JOB, 12-20.

a. The sceptical views of Job, which exalted God above all concern for and knowledge of the universe, have led Job into the commission of the sins alleged, and aggravated the punishment they called forth, 12-15.

V. 12. Heaven-And from that high tower looketh down upon men, to behold, and govern, and recompense all their actions, whether good or bad. How high-Yet God is far higher than they, and from thence can easily see all things.

Verse 12. Is not God in the height of heaven?] It appears, from this and the following verses, that Eliphaz was attributing infidel and blasphemous speeches or sentiments to Job. As if he had said: “Thou allowest that there is a God, but thou sayest that he is infinitely exalted above the heavens and the stars, and that there is so much dense ether and thick cloud between his throne and the earth, that he can neither see it nor its inhabitants.” These were sentiments which Job never held, and never uttered; but if a man be dressed in a bear’s skin, he may be hunted and worried by his own dogs. Job’s friends attribute falsities to him, and then dilate upon them, and draw inferences from them injurious to his character. Polemic writers, both in theology and politics, often act in this way.

Verse 12. Is not God in the height of heaven? — Surely, he is; and from that high tower he looketh down upon men, to behold, and govern, and recompense all their actions, whether good or bad. And, therefore, O Job, thou art grossly mistaken, in thinking that good men suffer as deeply as any others in this lower world, while the vilest of men flourish and are exalted; which would imply that all things are managed here by chance, or without any regard to justice and to just men, and not by the wise and holy providence of God. Behold the stars, how high they are — Yet God is far higher than they, and from thence can easily observe all men and things here below.

12. In the height of heaven — The abrupt original appears by omitting in. Is not God high as the heavens? (Job 11:8,) — exalted so high that he cannot see. The language that Milton attributes to Eve after her terrible sin breathes the same godless spirit.

And I perhaps am secret: heaven is high;

High and remote to see from thence distinct

Each thing on earth.

— Paradise Lost, book 9.

It belongs to sinful nature to solace itself with the treacherous sense of secrecy. “They will gladly allow God his heavens, if he will only allow them their earthly life of pleasure.” — Starke. Height of the stars — The highest stars.

Verse 13. And — Or therefore, thou sayest, How doth God know? &c. — From this true and certain principle, thou drawest a false and wicked conclusion, and fanciest, perhaps, that because he is so high he minds not what is done here below: or, that he cannot discern the difference of things so very remote, through those immense and innumerable clouds which lie between the heaven and the earth.

13. How — What doth God know? The sentiment ascribed to Job was subsequently that of Epicurus and the English Deists. “Eliphaz here attributes to Job (who in Job 21:22 had appealed to the exaltation of God in opposition to the friends) a complete misconception of the truth, and thus skilfully turns against Job himself the weapon which the latter had sought to wrest from him.” — Schlottmann.

V. 14. Walketh-His delight is in heaven, which is worthy of his care, but he will not burden himself with the care of earth: which was the opinion of many Heathen philosophers, and, as they fancied, was Job’s opinion also.

Verse 14. He walketh in the circuit of heaven] He confines himself to those infinitely exalted regions and cares nothing for the inhabitants of the earth.

Verse 14. Thick clouds are a covering to him — He is surrounded, thou imaginest, with such thick clouds that they conceal us from his sight. And he walketh in the circuit of the heaven — His delight is in heaven, which is worthy of his care, but he will not burden himself with the care of earth; which was the opinion of many heathen philosophers, and, as his friends fancied, was Job’s opinion also.

14. In the circuit of — On the vault of. God moves in an orbit so high that he does not care for what takes place on the earth. The sophistry of Eliphaz is plain. Job denies the just distribution of evil and good, (xxi,) therefore he rejects the doctrine of a Divine Providence. The reason for this must be either that God cannot know, or that he is too deeply engrossed in the higher departments of his universe to attend to the affairs of this world.

V. 15. Old way-Heb. the way of antiquity, of men living in ancient times, their end or success.

Verse 15. Hast thou marked the old way] This is supposed to be another accusation; as i! he had said, “Thou hollowest the same way that the wicked of old have walked in.” Here is an evident allusion to the FLOOD, as is particularly noted in the next verse.

Verses 15, 16. Hast thou marked the old way? — Hebrew, µlw[ jra, orach gnolam, the way of antiquity, that is, of men living in ancient times, or former ages. And, by their way, he either means their course, and common practice, or their end and success. Which were cut down out of time — Before their time; who died a violent and untimely death. Whose foundation was overflown, &c. — Who, together with their foundation the earth, and all their supports and enjoyments, were destroyed by a flood of waters. As the universal deluge was a most signal and memorable instance of God’s displeasure against wickedness and wicked men, and was, doubtless, very well known in those days, Eliphaz takes occasion to enlarge upon it, for five or six verses together, as a proper lesson (so he thought it) for his friend; and then closes it with the mention of another destruction by fire, either past or to be expected, which is described to be as general and as fatal to the wicked.

Ver. 15, 16. Wicked men—whose foundation was overflown with a flood, in the days of Noah. The general succession of biblical critics are agreed on this reference, which is more fully noted in Job 26:5.

15. Hast thou marked — Wilt thou keep. The old way — Hebrew, µlw[. He probably means the way of the antediluvians. A man’s faith, or voidness of faith, is a finger-pointer to the life he leads. The tenor of the argument is, that those who hold godless opinions must lead godless lives. NOTE. — The asterisk in the Hebrew Bible indicates that the middle of the book is now reached, the book consisting of 1,070 verses. b. The wrath of God, intensified by such scepticism, visits the world, overthrowing the boastful wicked, and calling forth the triumphal songs of the righteous, 16-20.

V. 16. Out of-Before their time. A flood-Who, together with their foundation, the earth and all their supports and enjoyments in it, were destroyed by the general deluge.

Verse 16. Whose foundation was overflown with a flood] The unrighteous in the days of Noah, who appear to have had an abundance of all temporal good, (Job 22:18,) and who surpassed the deeds of all the former wicked, said in effect to God, Depart from us. And when Noah preached unto them the terrors of the Lord, and the necessity of repentance, they rejected his preaching with, What can the Almighty do for us? Let him do his worst; we care not for him, Job 22:17. For wml lamo, to THEM, the Septuagint, Syriac, and Arabic have evidently read wnl lanu, to US. This reading quotes their own saying; the former reading narrates it in the third person. The meaning, however, is the same.

Verses 15, 16. Hast thou marked the old way? — Hebrew, µlw[ jra, orach gnolam, the way of antiquity, that is, of men living in ancient times, or former ages. And, by their way, he either means their course, and common practice, or their end and success. Which were cut down out of time — Before their time; who died a violent and untimely death. Whose foundation was overflown, &c. — Who, together with their foundation the earth, and all their supports and enjoyments, were destroyed by a flood of waters. As the universal deluge was a most signal and memorable instance of God’s displeasure against wickedness and wicked men, and was, doubtless, very well known in those days, Eliphaz takes occasion to enlarge upon it, for five or six verses together, as a proper lesson (so he thought it) for his friend; and then closes it with the mention of another destruction by fire, either past or to be expected, which is described to be as general and as fatal to the wicked.

Ver. 15, 16. Wicked men—whose foundation was overflown with a flood, in the days of Noah. The general succession of biblical critics are agreed on this reference, which is more fully noted in Job 26:5.

16. Cut down out of time, etc. — Literally, who were snatched away before the time — prematurely. Their foundation was poured away as a stream. Snatched away — Kamat is used only here and Job 16:8. See note. With a flood — As a stream. Their foundation became fluid, an undoubted reference to the deluge. Compare Matthew 7:27.

V. 17. Who-He repeats Job’s words, Job 21:14,15, but to a contrary purpose. Job alleged them to shew that they prospered notwithstanding their wickedness; and Eliphaz produces them to shew that they were cut off for it.

Verse 17. Which said unto God, Depart from us — He repeats Job’s words, Job 21:14, 15; but to a contrary purpose. Job alleged them to show that some men prospered, notwithstanding their professed wickedness, and Eliphaz produces them to show that they were cut off for it. And, What can the Almighty do for them? — Thus did that wicked generation, whom Noah had in vain called to repentance, as it were, defy God, contemning both his threatenings and his promises.

17. Depart from us — Note, Job 21:14. Do for them — Do to them, as in the margin. To them, that is, to us; a poetical change of person. Job had spoken in these very terms of the defiant prosperity of the wicked. Eliphaz sarcastically ascribes the same language to the ungodly who lived at the time of the deluge. They reveled in luxury, as Job in general terms said the wicked do, and yet they were overwhelmed by the flood. The retort is both striking and logically complete.

V. 18. Yet-Yet it is true, that for a time God did prosper them, but at last, cut them off in a tremendous manner, But-He repeals Job’s words, Job 21:16, not without reflection: thou didst say so, but against thy own principle, that God carries himself indifferently towards good and bad; but I who have observed God’s terrible judgments upon wicked men, have much more reason to abhor their counsels.

Verse 18. But the counsel of the wicked is far from me.] Sarcastically quoting Job’s words, Job 21:14, 16. Job, having in the preceding chapter described the wicked, who said unto the Almighty, “Depart from us,” &c., adds, But the counsel of the wicked is far from me. Eliphaz here, having described the impious, among whom he evidently ranks Job, makes use of the same expression, as if he had said, “Thank God, I have no connection with you nor your companions, nor is my mind contaminated by your creed.”

Verse 18. Yet he filled their houses with good things — Yet it is true, that for a time God did prosper them, but, at last, cut them off in a tremendous manner. But the counsel of the wicked, &c. — He repeats Job’s words, (Job 21:16,) not without reflection: thou didst say so, but against thy own principle, that God carries himself indifferently toward good and bad; but I, who have observed God’s terrible judgments upon wicked men, have much more reason to abhor their counsels.

18. Good things — Job had said their good is not in their hand, Job 21:16. Eliphaz goes further, and admits that God “filled the houses” of the antediluvians with like “good,” but only that their destruction might be the more complete. In irony he retorts upon Job still further his own words, But far from me be the counsel of the wicked.

Verse 19. The righteous see it, and are glad] They see God’s judgments on the incorrigibly wicked, and know that the Judge of all the earth does right; hence they rejoice in all the dispensations of his providence.

Verse 19. The righteous see it — Whom God often spares in common calamities, and gives them to see the destruction of the wicked; as Noah, Lot, &c. And are glad — Not that they insult over, or rejoice in, the ruin of any men, but because they delight in the vindication of God’s honour, and justice, and holiness, which is connected with the destruction of his enemies, and which is, and ought to be, dearer to them than all the interests of men. And the innocent laugh them to scorn — Justly deride them, for their vain and strong confidences, which are now destroyed; for their profane contempt of God’s wrath and judgments, which they now feel; and for their deep and crafty counsels, which are now frustrated and turned against themselves.

19. Are glad — They rejoice, not in the sufferings of the wicked, but in the triumph of justice. Aristotle observes that “no good man is troubled when parricides, for instance, meet with their deserved punishment; for it is our duty to rejoice on such occasions.”

V. 20. Because-Because when wicked men are destroyed, they are preserved. He should have said their substance; but he changes the person, and saith, our substance; either as including himself in the member of righteous persons, and thereby intimating that he pleaded the common cause of all such, while Job pleaded the cause of the wicked, or because he would hereby thankfully acknowledge some eminent and particular preservation given to him amongst other righteous men. Remnant-All that was left undestroyed in the general calamity. Fire-Sodom and Gomorrah. As if he had said, thou mayest find here and there an instance, of a wicked man dying in peace. But what is that to the two great instances of the final perdition of ungodly men, the drowning the whole world, and the burning of Sodom and Gomorrah.

Verse 20. Whereas our substance is not cut down] We, who fear the Lord, still continue in health and peace; whereas they who have departed from him are destroyed even to their very remnant.

Mr. Good thinks that wnmyq kimanu, which we translate our substance, is the same as the Arabic [Arabic] our people or tribe; and hence he translates the clause thus: “For our tribe is not cut off; while even the remnant of these a conflagration consumed.” The reference here is supposed to be to the destruction of the men of Sodom and Gomorrah. A judgment by a flood took off the world of the ungodly in the days of Noah. Their remnant, those who lived in the same ungodly way, were taken off by a judgment of fire, in the days of Lot. Eliphaz introduces these two examples in order to terrify Job into a compliance with the exhortation which immediately follows.

Verse 20. Whereas — Or rather, seeing that, or, because, when wicked men are destroyed, they are preserved. He should have said their substance; but he changes the person, and saith, our substance; either as including himself in the number of righteous persons, and thereby intimating that he pleaded the common cause of all such, while Job pleaded the cause of the wicked; or because he would hereby thankfully acknowledge some eminent and particular preservation given to him among other righteous men. The remnant of them — All that was left undestroyed in the general calamity. The fire consumeth — He is thought by some to allude to the judgment of God upon Sodom and Gomorrah: as if he had said, Thou mayest find here and there an instance of a wicked man dying in peace. But what is that to the two great instances of the final perdition of ungodly men, the drowning the whole world, and the burning of Sodom and Gomorrah. It seems, however, much more natural, as Dr. Dodd observes, to understand him as referring to the last general conflagration: “for how could the destroying a little city or two be said, with any propriety, to consume the remnant; that is, the whole remainder of wicked men? when, at the very same time, Chaldea, and perhaps the greatest part of the world, was overrun with idolatry. The dissolution of the world by fire is what St. Peter calls expressly, The day of judgment and perdition of ungodly men, 2 Peter 3:7. And St. Jude, verse 14, seems to say, that this was prophesied of by Enoch before the flood; and if so, must have been known to Noah, and by him, no doubt, transmitted to posterity, and so might be well known to Job and his friends.” Eliphaz, therefore, may be understood as saying, Though the judgment by water, extensive as it was, did not thoroughly purge the world, but wickedness and wicked men again sprung up, spread widely, and abounded; yet know, there shall come a time hereafter when the world shall be consumed by fire, and then the whole race and remainder of wicked men shall be delivered up, once for all, to such an absolute destruction, as that none shall ever spring from their ashes, nor shall the new world and its inhabitants know wickedness, or a defection from God any more. If this view of the passage be admitted, it will appear that the doctrine of the future dissolution of the world by fire, so plainly taught us in the New Testament, and so immediately connected with that of the resurrection, was not unknown in Job’s time, and consequently we shall have a further confirmation of the interpretation we have given of Job 19:25, and some other passages in this book. See Peters, p. 409; and the 24th, 25th, and 26th chapters of Isaiah, where the prophet seems to speak copiously on this subject, using an expression, Job 26:11, very like to this of Eliphaz. The fire of thine enemies, which is prepared for thine enemies, shall consume them.

20. Contains THE TRIUMPHANT SONG of the righteous: —

Truly our adversary is cut off,

And their residue fire consumeth.

Whereas — al µa, truly, the strongest form of affirmation: same as in Job 1:11; 17:2. Substance, etc. — µyq, He who is set up, adversary, a singular form used collectively. Our translators followed the Septuagint. Our adversary, not in a personal but in a moral sense, for the wicked are the natural enemies of the good. The remnant of them — That which remains to them, or of them. The destruction is radical and complete, a fact symbolized by the fire.

Third double strophe — A FINAL ADMONITION TO REPENTANCE — REPENTANCE INSURES

V. 21. Him-With God, renew thy acquaintance with God by prayer, and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his commands, and diligent care to serve and enjoy him. It is our honour, that we are made capable of this acquaintance, our misery that by sin we have lost it; our privilege, that through Christ we may return to it; and our unspeakable advantage, to renew and cultivate it. And be at peace-At peace with God, and at peace with thyself, not fretful or uneasy. Good shall come unto thee-All the good thou canst desire, temporal, spiritual, eternal.

Verse 21. Acquaint now thyself with him] Perhaps the verb ˆksh hasken should be translated here, treasure up, or lay up. Lay up or procure an interest now with him, and be at peace. Get the Divine favour, and then thou wilt be at peace with God, and have happiness in thy own soul. Thereby good shalt come unto thee.] בהם bahem, “in them,” shall good come unto thee. That is, in getting an interest in the Divine favour, and in having thy soul brought into a state of peace with him; thereby, in them, that is, these two things, good will come unto thee. First, thou wilt have an interest in his favour, from which thou mayest expect all blessings; and, secondly, from his peace in thy conscience thou wilt feel unutterable happiness. Get these blessings now, for thou knowest not what a day may bring forth. Reader, hast thou these blessings?

Verse 21. Acquaint now thyself with him — That is, with God, as appears both from verse 23, where he is expressed, and from the nature of the matter in hand, there being no other way to happiness. Renew thy acquaintance with God by prayer, and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his commands, and diligent care to serve and enjoy him. It is our honour, that we are made capable of this acquaintance; our misery, that by sin we have lost it; our privilege, that through Christ we may return to it; and our unspeakable advantage, to renew and cultivate it. And be at peace — At peace with God, and at peace with thyself; not fretful or uneasy. Good shall come unto thee — All the good thou canst desire, temporal, spiritual, eternal.

RESTORATION OF THE DIVINE FAVOUR, 21-30.

a. He who lives for God, and sacrifices his all, shall find in God abiding treasures and an inexhaustible mine of bliss, 21-25.

21. Acquaint now thyself — ˆksh. The idea that lies at the root of this verb is, of associating or dwelling together, (GESENIUS. Thes., 953;) thence of friendship, which leads the Germans to render, make friends with God. Our translators have happily rendered it. acquaint thyself; now, in the sense of entreaty. And be at peace — With God and with thyself; for the one implies the other. The former verb expresses the making, the latter, the preservation, of peace. Good — A word bandied in the debate. See note Job 20:21. Also sermons in loc. by Archbishops Atterbury and Sumner.

V. 22. Receive-Take the rule whereby thou governest thy thoughts, and words, and whole life, not from thy own imaginations or passions, but from God, from his law, which is written in thy own mind, and from the doctrines and instructions of the holy men of God. And do not only hear them with thine ears, but let them sink into thy heart.

Verse 22. Receive, I pray thee, the law from his mouth] Some, who wish to place Job before the law given by Moses, say that this means the Noahic precepts; others, that the law of nature is intended! Stuff and vanity! The allusion is plainly to the law given by God to the children of Israel, called here by way of emphasis, hrwt torah, the LAW, which contained wyrma amaraiv, his WORDS, the words or sayings of God himself; consequently, it is not the Noahic precepts, nor the law of nature, neither of which were ever written or registered as the words of God’s mouth.

Verse 22. Receive the law from his mouth — Take the rule, whereby thou mayest govern thy thoughts, and words, and whole life, not from idolaters and profane heathen, whose opinion concerning God’s providence thou appearest to have embraced, nor from thy own imaginations or violent passions, which have led thee into thy present errors; but from God, and from his law, which is written in thy own mind, and from the doctrines and instructions of the wise and holy men of God, who are all of our mind in this matter. And lay up his words in thy heart — Not only hear them with thine ears, but let them sink into thy heart, being received there with hearty affection, and fixed by the serious, frequent, and practical consideration of them.

22. The law — Thorah, the law, written or unwritten. There is no evidence that this refers to the Mosaic law. The word thorah, so common in the Old Testament, appears only this once in Job.

V. 23. If-The Hebrew phrase is emphatical, and implies a thorough turning from sin, to God, so as to love him, and cleave to him, and sincerely devote a man’s self to his fear and service. Built-God will repair thy ruins, and give thee more children, and bless thee with prosperity. Thou shalt-It is either,

1. a spiritual promise, if thou dost sincerely repent, God will give the grace effectually to reform thyself and family: or,

2. a temporal promise, thou shalt put away iniquity, or the punishment of thy sins; as iniquity is very often used: far from thy tabernacles; from all thy dwellings, and tents, and possessions.

Verse 23. Thou shalt be built up] God will restore thee to thy wonted state of prosperity; and thou shalt again have a household, not only of servants, but of children also. So much may be Implied in the words, Thou shalt be BUILT UP. See my sermon on Job 22:21-23.

Verse 23. If thou return to the Almighty — The Hebrew phrase, ydv d[ bwvt, tashub gnad shaddai, is emphatical, and implies a thorough turning from sin to God, so as to love him, and cleave to him, and sincerely devote a man’s self to his fear and service. Thou shalt be built up — God will repair thy ruins, and give thee more children, and bless thee with prosperity. Thou shalt put away iniquity, &c. — It is either, 1st, A spiritual promise; if thou dost sincerely repent, God will give thee grace effectually to reform thyself and family: or, 2d, A temporal promise, meaning, thou shalt put away the punishment of thy sins, as iniquity is very often used; far from thy tabernacles — From all thy dwellings, and tents, and possessions.

23. To the Almighty — d[; even to — close up to. “Job need not despair of coming, through penitence, again close up to his offended Creator.” — Bernard.

Verse 24. Then shalt thou lay up gold as dust] The original is not fairly rendered in this translation, rxb rp[ l[ tyvw veshith al aphar batser, which Montanus renders: Et pone super pulverem munitionem, “And fix a tower upon the dust;” אופיר נחלים rwxbw ubetsur nechalim Ophir, et in petra torrentes Ophir, “and in the rock, the torrents of Ophir.” The Vulgate is widely different: Dabit pro terra silicem, et pro silice torrentes aureos, “He will give thee flint for earth: and torrents of gold for flint;” which Calmet thus paraphrases: “Instead of brick thou shalt build with solid stone; and for ornaments, instead of stone as formerly, thou shalt have massive gold!”

All the versions are different. Mr. Good translates: “Then count thou treasure as dust: then shall he make fountains to gush forth amidst the rocks.”

Coverdale is different from all: We shal give the an harvest which, in plenty and abundance, shal exceade the dust of the earthe, and the golde of Ophir like ryver stones.

Verses 24, 25. Then shalt thou lay up gold — The word rxb, batzer, here rendered gold, is a word of dubious meaning. R. Levi, indeed, makes it parallel to zahab, gold: Ab. Ezra, to cheseph, silver. “In Arabic,” says Chappelow, “it sometimes signifies some particular stones, diversified with white lines. And this, perhaps, is the true sense of the term.” As dust — In great abundance. Or, as rp[ l[, gnal gnaphar, rather means, upon the dust, or ground. It shall be so plentiful, and therefore vile, that thou shalt not lock it up in chests, but scatter it anywhere, and suffer it to lie, even upon the ground; as the stones of the brook — As if pieces of gold were but so many pebble-stones, which are to be found in or near every brook. Yea, the Almighty shall be thy defence — Against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed, as it did to Sabeans and Chaldeans; God, by his watchful providence, shall protect thee from all dangers and calamities. And thou shalt have plenty of silver — The Hebrew, twp[wt ãsk, cheseph tognapoth, is literally, argentum virium tibi, or, the strength of silver shall be to thee: that is, shall by God’s blessing be thy defence, Ecclesiastes 7:12; or, as the phrase may be rendered, silver of heights, that is, high and heaped up like a mountain, Henry very properly calls our attention here to the margin, which reads gold instead of defence in the former clause of the verse, the original word being the same with that rendered gold, verse 24. Thus interpreted the sense is, The Almighty shall be thy gold, and silver of strength to thee; which translation is perfectly agreeable to the Hebrew. On this the same pious author observes, “Worldlings make gold their god; saints make God their gold: they that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up.”

24. Lay up gold as dust, etc. — Literally, And cast to the dust the precious ore; even gold of Ophir to the stones of the brooks. Then the Almighty shall be thy precious ores, and plenty of silver to thee. “To lay shining metal on the dust, is a way of speaking to regard them equally little,” (Umbreit.) Augustine’s thought, that “the Christian counts gold as dust,” well conveys that of Eliphaz. For a similar use of tyv, see chap. 30:1, to “set with,” put on a level with, “the dogs of my flock.” In the original there is a play of words between betser, precious ore, and betsour, to the stone. Canon Cook (Speaker’s Com.) sees in the promises of gold in the text, the reflection of a “selfish and sordid” nature, on the supposition that his name, Eliphaz — “gold is my god” — indicated his true character. (See note, Job 2:11.) This leads Eliphaz, he thinks, to “exhort Job to a speedy repentance, which he assures him will be immediately rewarded by abundance of wealth.” But the rendering as above, which is hinted at in the margin, and substantially accepted by most of the recent scholars, redeems this beautiful exhortation from so mercenary a blur, and makes it one of the most precious promises of the word of God. Ophir — Used for gold of Ophir, as Amos (like ourselves) calls the cloth of Damascus “damask” — “in Damascus in a couch;” literally, damask of the bed. Amos 3:12. The natives of Malacca at the present day call their gold mines Ophirs. The site of these famous mines of antiquity is still as much as ever in dispute. Heeren thinks that, like Thule, the name denotes no particular spot, but only a certain region or part of the world, such as the East or West Indies in modern geography. Hence Ophir was the general name for the rich countries of the south, lying on the African, Arabian, or Indian coasts, as far as at that time known. — Hist. Res., 1:335. According to Ritter, Ewald, and Lassen, Ophir lay in India; while Niebuhr, Winer, and Kalisch place it in Arabia; Rawlinson, in Ceylon.

Verse 25. Thou shalt have plenty of silver.] Here again the versions and critics vary. The critics may disagree; but the doctrine of Eliphaz is sufficiently plain: “To those whom God loves best he gives the most earthly good. The rich and the great are his high favorites: the poor and the distressed he holds for his enemies.”

In the above verses there seems to be a reference to the mode of obtaining the precious metals: 1. Gold in dust; 2. Gold in streams from the hills and mountains; 3. Silver in mines; תועפות ãsk keseph toaphoth, “silver of giddiness,” of mines so deep as to make one giddy by looking into them. See Mr. Good.

Verses 24, 25. Then shalt thou lay up gold — The word rxb, batzer, here rendered gold, is a word of dubious meaning. R. Levi, indeed, makes it parallel to zahab, gold: Ab. Ezra, to cheseph, silver. “In Arabic,” says Chappelow, “it sometimes signifies some particular stones, diversified with white lines. And this, perhaps, is the true sense of the term.” As dust — In great abundance. Or, as rp[ l[, gnal gnaphar, rather means, upon the dust, or ground. It shall be so plentiful, and therefore vile, that thou shalt not lock it up in chests, but scatter it anywhere, and suffer it to lie, even upon the ground; as the stones of the brook — As if pieces of gold were but so many pebble-stones, which are to be found in or near every brook. Yea, the Almighty shall be thy defence — Against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed, as it did to Sabeans and Chaldeans; God, by his watchful providence, shall protect thee from all dangers and calamities. And thou shalt have plenty of silver — The Hebrew, twp[wt ãsk, cheseph tognapoth, is literally, argentum virium tibi, or, the strength of silver shall be to thee: that is, shall by God’s blessing be thy defence, Ecclesiastes 7:12; or, as the phrase may be rendered, silver of heights, that is, high and heaped up like a mountain, Henry very properly calls our attention here to the margin, which reads gold instead of defence in the former clause of the verse, the original word being the same with that rendered gold, verse 24. Thus interpreted the sense is, The Almighty shall be thy gold, and silver of strength to thee; which translation is perfectly agreeable to the Hebrew. On this the same pious author observes, “Worldlings make gold their god; saints make God their gold: they that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up.”

25. Plenty of silver — Literally, bars of silver, (Hitzig:) silver of excellencies or splendours, (Ewald;) and heaps of silver, (Dillmann;) or better, silver of labours, (Gesenius,) that is, obtained by great labour. The word appears in Psalm 95:4, “the strength [labours] of the hills;” one of the prime meanings of the verbal root being “to become weary.” Gold and silver have ever been the bright and alluring symbols of worldly good. God thus early uses them in figure to set forth the desirableness of himself and his glory. He who, like the Levite, gives up all for God, finds his treasure in God. God becomes his Ophir, the Almighty his precious ores. A just estimate of this world’s treasures becomes a golden round in the heavenly ladder.

b. His prayers shall prevail with God, not only on his own behalf, but on the behalf of others; an unconscious prediction of the final offices Job was called to fulfil, 26-30.

V. 26. Lift up-Look up to him, with chearfulness and confidence.

Verse 26. For then shalt thou have thy delight] Thou shalt know, from thy temporal prosperity, that God favours thee; and for his bounty thou shalt be grateful. How different is this doctrine from that of St. Paul and St. John! “Being justified by faith, we have peace with God, through our Lord Jesus.” “Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father!” “The Spirit himself beareth witness with our spirits that we are the children of God.” “We glory in tribulation also, knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.” “We love him because he first loved us.” Tribulation itself was often a mark of God’s favour.

Verse 26. For then shalt thou have thy delight in the Almighty — Thou shalt find delight, not only or chiefly in these outward comforts, but also and especially in God, whose face shall shine upon thee; and who shall give thee these things, not in anger, as he doth to wicked men, but as pledges of his love and favour to thee, and of those greater and eternal blessings which he hath in store for thee. And accordingly thou shalt delight thyself in him as worldly people delight themselves in their money, and shalt find real and continual pleasure in worshipping, obeying, and serving him in and with all his mercies. Thus these words contain a reason why he might confidently expect all those forementioned blessings, because he should set his affections on God, and possess his favour, which is the spring and foundation of all good. And lift up thy face unto God — Look up to him with cheerfulness and confidence.

RESTORATION OF THE DIVINE FAVOUR, 21-30.

a. He who lives for God, and sacrifices his all, shall find in God abiding treasures and an inexhaustible mine of bliss, 21-25.

21. Acquaint now thyself — ˆksh. The idea that lies at the root of this verb is, of associating or dwelling together, (GESENIUS. Thes., 953;) thence of friendship, which leads the Germans to render, make friends with God. Our translators have happily rendered it. acquaint thyself; now, in the sense of entreaty. And be at peace — With God and with thyself; for the one implies the other. The former verb expresses the making, the latter, the preservation, of peace. Good — A word bandied in the debate. See note Job 20:21. Also sermons in loc. by Archbishops Atterbury and Sumner.

V. 27. Make-The word is, thou shalt multiply thy prayer. Under all thy burdens, in all thy wants, cares and fears, thou shalt send to heaven for wisdom, strength and comfort. Pay-Thou shalt obtain those blessings for which thou didst make vows to God, and therefore, according to thy obligation, shalt pay thy vows to him.

Verse 27. Thou shalt make thy prayer unto him] תעתיר tatir, thou shalt open or unbosom thyself. And when the heart prays, God hears; and the person, being blessed, vows fidelity, prays on, is supported, and enabled to pay his vows.

Verse 27. Thou shalt make thy prayer unto him — Hebrew, wyla ryt[t, tagnter eelaiv, thou shalt pray earnestly and importunately, or, thou shalt multiply thy prayer. Under all thy burdens, in all thy wants, cares, and fears, thou shalt apply to heaven for wisdom, strength, and comfort. Thou shalt pay thy vows — Thou shalt obtain those blessings for which thou didst make vows to God, and therefore, according to thy obligation, shalt pay thy vows to him.

RESTORATION OF THE DIVINE FAVOUR, 21-30.

a. He who lives for God, and sacrifices his all, shall find in God abiding treasures and an inexhaustible mine of bliss, 21-25.

21. Acquaint now thyself — ˆksh. The idea that lies at the root of this verb is, of associating or dwelling together, (GESENIUS. Thes., 953;) thence of friendship, which leads the Germans to render, make friends with God. Our translators have happily rendered it. acquaint thyself; now, in the sense of entreaty. And be at peace — With God and with thyself; for the one implies the other. The former verb expresses the making, the latter, the preservation, of peace. Good — A word bandied in the debate. See note Job 20:21. Also sermons in loc. by Archbishops Atterbury and Sumner.

V. 28. Established-Thy purposes shalt not be disappointed, but ratified by God. And in all thy counsels, and actions, God shall give thee the light of his direction and governance, and of comfort and success.

Verse 28. Thou shalt also decree a thing] Whatsoever thou purposest in his strength, thou shalt be enabled to accomplish.

Verses 28, 29. It shall be established — Thy purposes shall not be disappointed, but ratified by God. And in all thy counsels and actions God shall give thee the light of his direction and governance, and of comfort and success. When men are cast down — When, in a time of general calamity, all are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, ready to despair; when men’s hearts fail them for fear, or, rather, according to the Hebrew, (in which there is nothing for men, and which is only wlypvh yk, chi hishpilu, cum depresserint,) when they have cast thee down, or, when thou art cast down; when God, in the course of his providence, shall bring thee, or suffer thee to be brought, into any trouble which he sees will be good for thee; thou shalt say — Within thyself, with good confidence and assurance; There is lifting up — Or, there shall be lifting up; either, 1st, For them, who, if they repent and humble themselves, shall be preserved and restored: or, rather, for thee and thine: God will deliver thee, when others are crushed and destroyed. Hebrew, Thou shalt say, hrg, gerah, exaltation! an expression to be admired for its conciseness and comprehensiveness. Thou shalt expect exaltation in the time of depression; nay, thy depression shall be in order to, and the means of, thy exaltation. And thou shalt find that consolation in thyself, which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles, and enable thee to rejoice notwithstanding them. And he — God, from whom alone cometh salvation; shall save — Temporally from the evils here mentioned, and eternally from other and infinitely greater evils; the humble person — Hebrew, µyny[ jv, shach gneinaim, him that hath low or cast-down eyes; which phrase may denote, either, 1st, Humility and lowliness of mind, as pride is often expressed by high or lofty looks; and so this is a tacit reproof of Job, for his confident justification of himself: or, 2d, Lowness of state and condition, as James 1:10. And so understood, it describes him, whose eyes and countenance are dejected by reason of great troubles and miseries.

28. Decree a thing — In a certain sense, under the economy of grace, man’s decrees become God’s decrees. The purposes of faith God is pleased to accept, and thus they become His purpose. The fiat of man in itself may be but a tinkling cymbal — in the scheme of grace it may become the power of God.

V. 29. Cast down-All round about thee, in a time of general calamity. There is-God will deliver thee. He-God.

Verse 29. When men are cast down] There is a great difficulty in this verse; the sense, however, is tolerably evident, and the following is nearly a literal version: When they shall humble themselves, thou shalt say, Be exalted, or, there is exaltation: for the down-cast of eye he will save. The same sentiment as that of our Lord, “He that exalteth himself shall be abased; but he that humbleth himself shall be exalted.”

Verses 28, 29. It shall be established — Thy purposes shall not be disappointed, but ratified by God. And in all thy counsels and actions God shall give thee the light of his direction and governance, and of comfort and success. When men are cast down — When, in a time of general calamity, all are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, ready to despair; when men’s hearts fail them for fear, or, rather, according to the Hebrew, (in which there is nothing for men, and which is only wlypvh yk, chi hishpilu, cum depresserint,) when they have cast thee down, or, when thou art cast down; when God, in the course of his providence, shall bring thee, or suffer thee to be brought, into any trouble which he sees will be good for thee; thou shalt say — Within thyself, with good confidence and assurance; There is lifting up — Or, there shall be lifting up; either, 1st, For them, who, if they repent and humble themselves, shall be preserved and restored: or, rather, for thee and thine: God will deliver thee, when others are crushed and destroyed. Hebrew, Thou shalt say, hrg, gerah, exaltation! an expression to be admired for its conciseness and comprehensiveness. Thou shalt expect exaltation in the time of depression; nay, thy depression shall be in order to, and the means of, thy exaltation. And thou shalt find that consolation in thyself, which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles, and enable thee to rejoice notwithstanding them. And he — God, from whom alone cometh salvation; shall save — Temporally from the evils here mentioned, and eternally from other and infinitely greater evils; the humble person — Hebrew, µyny[ jv, shach gneinaim, him that hath low or cast-down eyes; which phrase may denote, either, 1st, Humility and lowliness of mind, as pride is often expressed by high or lofty looks; and so this is a tacit reproof of Job, for his confident justification of himself: or, 2d, Lowness of state and condition, as James 1:10. And so understood, it describes him, whose eyes and countenance are dejected by reason of great troubles and miseries.

29. Lifting up — Words of cheer; “upwards,” “forwards,” or, as Gesenius has it: “Thou commandest lifting up.” Omit there is. The words of the man of God are words of consolation and of power. The sorrowful are lifted up, and God. saves “the humble person” — literally, the meek of eye.

V. 30. He, &c.-God will have so great a respect to thy innocency, that for thy sake he will deliver those that belong to thee, or live with thee, or near thee, thought in themselves they be ripe for destruction. Their hands-By thy prayers proceeding from a pure heart and conscience. So Eliphaz and his two friends, who in this matter were not innocent, were delivered by the pureness of Job’s hands, Job 42:8.

Verse 30. He shall deliver the island of the innocent] The word ya ai, which we translate island, is most probably the Arabic particle [Arabic] whosoever, whatsoever, any, whosoever he may be, as [Arabic] ai rajuli, whatsoever man he may be. And it is most probable that both words are Arabic, [Arabic] or [Arabic] any innocent, chaste, pure, or holy person; for the word has the same meaning both in Hebrew and Arabic. The text may therefore be translated, He shall deliver every innocent person: He, the innocent person, shall be delivered by the pureness of thy hands; i.e., as thou lovest justice, so thou wilt do justice. Instead of Ëypk cappeyca, thy hands, the Vulgate, Syriac, and Arabic have read wypk cappaiv, his or their hands. Mr. Good thinks that ya ai signifies house, as [Arabic] and [Arabic] in Arabic signify to reside, to have a home, &c.; and therefore translates the passage thus: “The house of the innocent shall be delivered; and delivered by the pureness of thy hands.” The reader may adopt which he pleases; but the word island must be given up, as it cannot make any consistent sense.

THUS ends Eliphaz the Temanite, who began with a tissue of the bitterest charges, continued with the most cruel insinuations, and ended with common-place exhortations to repentance, and promises of secular blessings in consequence: and from his whole speech scarcely can one new or important maxim be derived. Blessed be God for Moses and the prophets! for Jesus, the evangelists and the apostles! Their trumpet gives no uncertain sound: but by that of Job’s friends who can prepare himself for the battle?

JOB

Verse 30. He — Whose prerogative it is to give deliverances; shall deliver — Namely, upon thy request, as the following clause shows; the island of the innocent — Not only thyself, when thou shalt become innocent, or righteous, but, for thy sake, he will deliver the whole island, or country, in which thou dwellest: God will have so great a respect to thy innocence, that for thy sake he will deliver those that belong to thee, or live with thee, or near thee, though, in themselves, they be ripe for destruction. By the pureness of thy hands — By thy prayers, proceeding from a pure heart and conscience. So Eliphaz and his two friends, who, in this matter, were not innocent, were delivered by the pureness of Job’s hands, Job 42:8.

Ver. 30. He shall deliver the island of the innocent. What island? The Hebrew is obscure. The LXX read, “He shall deliver the innocent, and save thee because of the purity of thy hands.” Eliphaz thought that Job might yet regain perfect rectitude.

30. The island of — yqn ya, not guiltless. This Hebrew word i (not) our translators altogether mistook. Here it has a negative sense, as in I-chabod, no-glory. The verse should read —

He shall deliver him that is not guiltless,

And he shall be saved by the pureness of thy hands.

Our own purity of life under God becomes a powerful agency for the conversion of others. (Psalm 51:13.) So little do we know of our spiritual needs, that we are quite as ready to exhort others as to care for ourselves. At the very moment that these words of noble counsel fell from his lips, Eliphaz needed the prayers of some upright man, which Job himself (42:8) finally offered. The reader cannot but be touched with a feeling of regret as this high-minded son of Teman passes from the scene, commissioned as he was from God to deliver an exhortation that for beauty of sentiment, purity of thought, and depth of spiritual knowledge, is without compare in the Old Testament Scriptures. He stands forth the lofty peer of Balaam, free (the reader may trust) from his failing; — the only one of “THE THREE,” at all worthy to grapple with Job in the solution of the dark problem of evil. In argument, however, he lacked self-control, and allowed himself to follow his friends in vituperation and to surpass them in calumny. Eliphaz spoke of God “the thing that was not right,” by perverting the facts of human life, and by setting forth an imperfect retribution, as worthy of the righteousness of God.