Job · Chapter 29

Verse 1. Job now goes on to finish his defence, and in order to it he first sets forth his condition in the time of his prosperity, against which he places, by way of contrast, his present unhappy situation, describing both with great beauty and elegance. He then proceeds to purge himself of the several crimes laid to his charge, imprecating on himself the divine vengeance, in various manners, in case he were guilty, and at last concludes that this was his plea, on this he would rest his defence: he was desirous it might be recorded, and prays that his cause might be brought to a decision, declaring he was under no manner of apprehensions of the consequences.

1. Some interval may have elapsed since the close of the tribute to wisdom, during which fond memory had dwelt upon years of prosperity and bliss, recalling the care and friendship of God, domestic joys, and the highest love and veneration of his people. But the remembrance of these, instead of lighting up the present, according to a strange law of the mind, served rather to deepen the gloom. He feels that his present wretched condition is but an instance of the mysteriousness of God’s ways which he adduces in elucidation of the preceding chapter, and thus “continues his parable.” Job seemingly intimates that he thought his righteousness a claim upon God; and that he thence postulated a kind of right to temporal prosperity: which sentiment would have been in keeping with the temporal idea of religion prevailing in ancient times — an idea that led to the trial of Job. But now he rises to the mature conception that God’s favour is in itself a sufficient reward, and that this is the greatest of blessings to be desired — an important stage in the transition to the unravelment of the entanglement. While apparently unconscious of the presence of the friends, in the kindest and most courteous spirit he refutes some of their cruel charges, and displays the noblest traits of character. “The commemoration of former blessings,” says the Oriental proverb, cited by Ali Hazin, “is the possession of the wretched.”

First division — JOB’S RETROSPECTIVE VIEW OF LONG CONTINUED PROSPERITY, — A PROSPERITY ARISING FROM COMMUNION WITH GOD AND WELL DOING TO MEN, chap. 29. First strophe — The most endearing fellowship with God was crowned with the unstinted bounty of Providence, and with the profound esteem and affection of Job’s fellow-men, 2-10.

V. 2. Preserved-From all those miseries which now I feel.

Verse 2. O that I were as in months past] Job seems here to make an apology for his complaints, by taking a view of his former prosperity, which was very great, but was now entirely at an end. He shows that it was not removed because of any bad use he had made of it; and describes how he behaved himself before God and man, and how much, for justice, benevolence, and mercy, he was esteemed and honoured by the wise and good.

Preserved me] Kept, guarded, and watched over me.

Verses 2, 3. O that I were as in months past — O that God would re-establish me in that happy condition wherein I was some time ago; in the days when God preserved me — From all those miseries which now I feel, and when I seemed to be a principal part of his care! You would then pay a greater regard to my words than you do now in my adversity. When his candle shined upon my head — When his favour and blessing attended me, to comfort and direct me. And when by his light I walked through darkness — Passed through many difficulties, dangers, and common calamities which befell others who lived near me, and overcame those troubles which happened to myself.

2. When God preserved me — In all Job’s thoughts God is foremost. Five times in these few verses (2-5) does Job, in diversified expression, refer to the presence and fellowship of God as his highest blessing, and the fountain of all good. As the lifting up of the heave-offering pointed to God in the heavens, so should all human undertakings begin with him.

V. 3. Darkness-I passed safely through many difficulties, and dangers, and common calamities.

Verse 3. When his candle shined upon my head] Alluding most probably to the custom of illuminating festival or assembly rooms by lamps pendant from the ceiling. These shone literally on the heads of the guests. By his light I walked through darkness] His light—prosperity and peace-continued to illuminate my way. If adversity came, I had always the light of God to direct me. Almost all the nations of the world have represented their great men as having a nimbus or Divine glory about their heads, which not only signified the honour they had, but was also an emblem of the inspiration of the Almighty.

Verses 2, 3. O that I were as in months past — O that God would re-establish me in that happy condition wherein I was some time ago; in the days when God preserved me — From all those miseries which now I feel, and when I seemed to be a principal part of his care! You would then pay a greater regard to my words than you do now in my adversity. When his candle shined upon my head — When his favour and blessing attended me, to comfort and direct me. And when by his light I walked through darkness — Passed through many difficulties, dangers, and common calamities which befell others who lived near me, and overcame those troubles which happened to myself.

Verse 3. When his candle shined upon my head; that is, when the light of his countenance shone upon me, in every form of patriarchal prosperity. This figure seems to be borrowed from the lights in ancient tabernacles; and of course, anterior to the time that Moses illuminated the tabernacle with seven lamps.

3. When his candle shined — Literally, When he, his lamp, shone above my head. The glory of a providential God, under a figure of marked beauty, is represented as taking the place of the lamp which Orientals are accustomed to suspend, often from the ceiling, in every occupied apartment. Thus the light shone the live-long night upon the heads of those who slept below on the floors or divans. (Note, Job 18:6.) Ecclesiastes 12:6 figures existence under the image of a golden lamp, (bowl,) suspended from the ceiling by a silver cord, upon the breaking of which life ceases. (DELITZSCH, Bib. Psych., 269.) The second clause of the verse may contain, as Kitto supposes, an allusion to the torches or cressets carried aloft in the night marches of large caravans.

Verse 4. The days of my youth] The original word rather means in the days of my winter, yprj charpi, from ãrj charaph, “to strip or make bare.” Mr. Harmer supposes the rainy season is intended, when the fields, &c., parched up by long drought, are revived by the plentiful showers. Mr. Good thinks the word as found in the Arabic, which means top or summit, and which he translates perfection, is that which should be preferred. Others think the autumnal state is meant, when he was loaded with prosperity, as the trees are with ripe fruit.

The secret of God was upon my tabernacle] hwla dwsb besod Eloah, “the secret assembly of God,” meaning probably the same thing that is spoken of in the beginning of this book, the sons of God, the devout people, presenting themselves before God. It is not unlikely that such a secret assembly of God Job had in his own house; where he tells us, in the next verse, “The Almighty was with him, and his children were about him.” Mr. Good translates differently: When God fortified my tent over me; supposing that the Hebrew dws sod is the Arabic [Arabic] sud, “a barrier or fortification.” Either will make a good sense.

Verse 4. As I was in the days of my youth — In my former and flourishing days; when the secret of God was upon my tabernacle — When there was a secret blessing of God upon me and my family, succeeding us in all our affairs; and when God conversed freely with me, as one bosom friend with another; when I knew his mind, and was not in uncertainty respecting it, as I have been of late. It may be proper, however, to observe, that the word dws, sod, here translated the secret, signifies not only secret counsels, in which sense it is used Amos 3:7, but also the assembly where such consultations are held, in which latter sense it is used much more frequently, as Psalm 89:8, and 111:1; Jeremiah 6:11. And in this sense Sol. Jarchi understands it here. Thus interpreted, the meaning of the clause is, when the society of God, a company of devout persons, assembled in my tabernacle, namely, for divine worship, and other purposes of religion. In these meetings, no doubt, Job presided, and in them he took a great deal of pleasure, and it was no little grief to him to have them intermitted, and the persons that composed them scattered.

Ver. 4. When the secret of God was upon my tabernacle. Rabbi Salom says, the angels, who crowd the sanctuary like a cloud. Psalm 34:7. Isaiah 4:4, 5. There peace and joy shone upon my soul, and judicial honours awaited me in the gate.

4. Youth — Literally, autumn, “the days of my maturity,” (Gesenius,) that period of life in which the fruits of earliest labours ripen. The secret of God — Hebrew, sodh, same as in Job 19:19; a seat, couch, or cushion, upon which one reclines, says Kitto; also a circle of friends in consultation. The word, according to Hupfield on Psalm 25:14, is probably derived from an Arabic root meaning “secret and confidential converse.” So close and familiar was his intercourse with heaven, that Job looked upon God as a constant guest and bosom friend; a partner in his life, thoughts, joys, and griefs, ready to communicate even the secret of the divine heart. Comp. Genesis 18:17; John 14:23.

Verses 5, 6. When the Almighty was yet with me — On my side; whereas now he is against me, and hath forsaken me. When my children were about me — Or, servants, for the word yr[n, nagnarai, signifies both. When the members of my family were wont to be present to join and assist in our religious services, and we had communion with God and with each other. When I washed my steps with butter — When I had all temporal blessings as well as spiritual, and abounded with all sorts of good things, which is often signified by this or such like phrases. When I had such numerous herds of cattle, and consequently such plenty of butter, that if I had so pleased I might have washed my feet with it. And the rock poured me out rivers of oil — When not only fruitful fields, but even barren and rocky places, (such as the part of Arabia where Job lived,) yielded me olive-trees and oil in great plenty: see Deuteronomy 32:13.

Ver. 5. When my children were about me, as hopeful branches of my house. These are often the sweetest days of parental bliss, for heavier cares come with riper years.

5. My children about me — Next to the blessing of God’s presence was that of the children. Compare Psalm 127:3; 128:3.

Verse 6. Washed my steps with butter] See Clarke’s note on “Job 20:17”.

Verses 5, 6. When the Almighty was yet with me — On my side; whereas now he is against me, and hath forsaken me. When my children were about me — Or, servants, for the word yr[n, nagnarai, signifies both. When the members of my family were wont to be present to join and assist in our religious services, and we had communion with God and with each other. When I washed my steps with butter — When I had all temporal blessings as well as spiritual, and abounded with all sorts of good things, which is often signified by this or such like phrases. When I had such numerous herds of cattle, and consequently such plenty of butter, that if I had so pleased I might have washed my feet with it. And the rock poured me out rivers of oil — When not only fruitful fields, but even barren and rocky places, (such as the part of Arabia where Job lived,) yielded me olive-trees and oil in great plenty: see Deuteronomy 32:13.

6. When I washed, etc. — Rather, when my steps were bathed in cream. Butter — Milk, probably curdled; according to others, cream. See note Job 20:17. So plentiful is butter in the East, that it is considered at Kerak, says Burckhardt, an unpardonable meanness to sell butter, or to exchange it for any necessary or convenience of life.… “Seller of butter” is the most insulting epithet that can be applied to a man of Kerak. — Syria, p. 385. The rock — In ancient times oil-presses, with their floors, gutters, troughs, and cisterns, were all hewn out of solid rock, and thus it literally poured out rivers of oil. — THOMSON, Land and Book, 1:71. Umbreit understands the expression figuratively; instead of water, their usual outflow, the rocks poured forth oil. The great lawgiver, when about to die, said of Asher, “He shall dip his foot in oil,” (Deuteronomy 33:24,) and the rabbis say, “In Asher oil flows like a river.” Me — By or near me. Blessings were so near and abundant that they flowed along his path like a stream.

V. 7. Seat-When I caused the seat of justice to be set for me. By this, and several other expressions, it appears that Job was a magistrate. Street-In that open place, near the gate, where the people assembled for the administration of justice.

Verse 7. When I went out to the gate] Courts of justice were held at the gates or entrances of the cities of the East; and Job, being an emir, was supreme magistrate: and here he speaks of his going to the gate to administer justice.

I prepared my seat in the street] I administered judgment openly, in the most public manner, and none could say that I, in any case, perverted justice. Mr. Good translates:— “As I went forth the city rejoiced at me, as I took my seat abroad.”

Verse 7. When I went out to the gate — When I went from my dwelling to the gate of the city, the place of judicature, which, as has often been observed, was in the gates. When I prepared my seat in the streets — When I caused the seat of justice to be set for me in that open place, as bwjrb, barechob, signifies, near the gate, where the people assembled for the administration of justice. By this, and several other expressions, it appears that Job was a magistrate or judge in his country.

7. Through — Up to the city. Cities, together with their acropolis, were in ancient towns usually built on heights, thus securing better defence, and perhaps greater probability of health. It would seem that Job’s residence was in the country, and that he made stated visits to the city for the transaction of business as Emir. The place of business was either in the gateway of the city, which was vaulted, shady, and cool, (see note, 5:4,) or in the STREET, the broad way, probably a kind of market-place, not far from the gate. Thomson speaks of his seeing in certain places — Joppa, for example — the kadi and his court sitting at the entrance of the gate, hearing and adjudicating all sorts of cases in the audience of all that went in and out.

Verse 8. The young men saw me, and hid themselves] From all classes of persons I had the most marked respect. The YOUNG, through modesty and bashfulness, shrunk back, and were afraid to meet the eye of their prince; and the AGED rose from their seats when I entered the place of judgment. These were the elders of the people, who also sat with the judge, and assisted in all legal cases.

Verses 8-10. The young men saw me and hid themselves — Out of reverence to my person and dignity, or out of a consciousness of their guilt and folly, which they supposed I might understand either by information from others, or discover by their countenances, and for which they knew I would reprove them, and bring them to shame or other punishment. And the aged arose and stood up — While I either passed by them, or was present with them: so great was the veneration which they had for me, although you treat me with such contempt and scorn. The princes refrained talking — A general silence immediately ensued when I appeared, the great men themselves, who were high in office, breaking off their discourses, and not taking the liberty to speak a word till I had first given my opinion, which they readily approved of, and to which they fully assented. The nobles held their peace — Those who were distinguished by their birth and quality, and were superior to others in honour and dignity, could not have heard me with greater attention and stillness, if they had quite lost their voices, or their tongues had been tied to the roof of their mouths.

8. Hid themselves — Evidently pointing to a primitive and Arcadian state of society. Stood up — Remained standing. An elegant description, exhibiting most correctly the great reverence and respect which were paid, even by the old and decrepit, to the holy man as he passed along the streets or when he sat in public. They not only rose, which in men so old and infirm was a great mark of distinction, but they continued to do it, though the attempt was so difficult. — Lowth.

Verse 9. The princes refrained talking] They never ventured an opinion in opposition to mine; so fully were they persuaded of the justice and integrity of my decision.

Verses 8-10. The young men saw me and hid themselves — Out of reverence to my person and dignity, or out of a consciousness of their guilt and folly, which they supposed I might understand either by information from others, or discover by their countenances, and for which they knew I would reprove them, and bring them to shame or other punishment. And the aged arose and stood up — While I either passed by them, or was present with them: so great was the veneration which they had for me, although you treat me with such contempt and scorn. The princes refrained talking — A general silence immediately ensued when I appeared, the great men themselves, who were high in office, breaking off their discourses, and not taking the liberty to speak a word till I had first given my opinion, which they readily approved of, and to which they fully assented. The nobles held their peace — Those who were distinguished by their birth and quality, and were superior to others in honour and dignity, could not have heard me with greater attention and stillness, if they had quite lost their voices, or their tongues had been tied to the roof of their mouths.

Ver. 9. Princes—laid their hand on their mouth; that is, elders and magistrates kept silence, to hear the wise and equitable opinion of the bench. A cool and comprehensive mind often suggests a superior idea, to which all men at once accede.

9. Hand on their mouth — Plutarch; speaking of a similar gesture, calls it a symbol of profound silence. See note, Job 21:5.

V. 10. Cleaved-It lay as still as if he had done so.

Verse 10. The nobles held their peace] PRINCES µyrc sarim, and NOBLES, נגידים negidim, must have been two different classes of the great men of Idumea. rc sar, PRINCE, director, or ruler, was probably the head of a township, or what we would call a magistrate of a particular district. dygn nagid, a NOBLE, or one of those who had the privilege of standing before, or in the presence of, the chief ruler. The participle dgn neged is frequently used to signify before, in the presence of, publicly, openly. And on this account, it is most likely that the noun means one of those nobles or counsellors who were always admitted to the royal presence. Mr. Good thinks that renowned speakers or eminent orators are meant: and others have embraced the same opinion. Job here intimates that his judgment was so sound, his decisions so accredited, and his reasoning power so great, that every person paid him the utmost deference.

Verses 8-10. The young men saw me and hid themselves — Out of reverence to my person and dignity, or out of a consciousness of their guilt and folly, which they supposed I might understand either by information from others, or discover by their countenances, and for which they knew I would reprove them, and bring them to shame or other punishment. And the aged arose and stood up — While I either passed by them, or was present with them: so great was the veneration which they had for me, although you treat me with such contempt and scorn. The princes refrained talking — A general silence immediately ensued when I appeared, the great men themselves, who were high in office, breaking off their discourses, and not taking the liberty to speak a word till I had first given my opinion, which they readily approved of, and to which they fully assented. The nobles held their peace — Those who were distinguished by their birth and quality, and were superior to others in honour and dignity, could not have heard me with greater attention and stillness, if they had quite lost their voices, or their tongues had been tied to the roof of their mouths.

10. Tongue cleaved to the roof of their mouth — The cleaving of the tongue to the palate is an Oriental figure for dead silence. Second strophe — This prosperity rested on the solid basis is of benevolence, philanthropy, and righteousness, which had become habitual with him, as if incorporated into his very nature, 11-17.

V. 11. Witness-Gave testimony to my pious, and just, and blameless conversation.

Verse 11. When the ear heard me] This and the six following verses present us with a fine exhibition of a man full of benevolence and charity, acting up to the highest dictates of those principles, and rendering the miserable of all descriptions happy, by the constant exercise of his unconfined philanthropy.

Verses 11, 12. When the ear heard me, then it blessed me — Prayed to God to bless me, and pronounced a blessing upon me, because of the integrity, justice, and wisdom which were observed in all my discourses and actions, and of the satisfaction which I gave to all; as well as on account of the relief which I afforded to the oppressed, by my equitable decrees in all causes which were brought before me. When the eye saw me it gave witness to me — Gave testimony to my pious, and just, and blameless conversation. Because I delivered the poor — From his potent oppressor. Men did not honour me for my great wealth or power, but for my impartial justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty adversaries. The fatherless, and him that had none to help him — None would own or help them, partly because they were poor, and unable to recompense them for it, and partly because their enemies were great, and likely to crush both them and their helpers; which made Job’s virtue more remarkable.

11. It blessed me — His character, as a public functionary, not only commanded the reverence of the aged and the great, but the esteem and affection of all. The friend of God is the friend of man.

Verse 12. Because I delivered the poor that cried] This appears to be intended as a refutation of the charges produced by Eliphaz, Job 22:5-10, to confute which Job appeals to facts, and to public testimony.

Verses 11, 12. When the ear heard me, then it blessed me — Prayed to God to bless me, and pronounced a blessing upon me, because of the integrity, justice, and wisdom which were observed in all my discourses and actions, and of the satisfaction which I gave to all; as well as on account of the relief which I afforded to the oppressed, by my equitable decrees in all causes which were brought before me. When the eye saw me it gave witness to me — Gave testimony to my pious, and just, and blameless conversation. Because I delivered the poor — From his potent oppressor. Men did not honour me for my great wealth or power, but for my impartial justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty adversaries. The fatherless, and him that had none to help him — None would own or help them, partly because they were poor, and unable to recompense them for it, and partly because their enemies were great, and likely to crush both them and their helpers; which made Job’s virtue more remarkable.

12. A most courteous reply to the cruel calumnies of Eliphaz, Job 22:6-9.

Verse 13. The blessing of him that was ready to perish — Who was in danger of losing his life or estate, by the malice and tyranny of wicked men; came upon me — Both he, and others for his sake, blessed me, and begged that God would bless me. I caused the widow’s heart to sing for joy — For her great and unexpected deliverance. Widows are the common objects of injuries and oppressions, because they are generally unable to defend themselves from the violence of their oppressors, or to offend those who molest them.

V. 14. Put on, &c.-Perhaps he did not wear these: but his steady justice was to him instead of all those ornaments.

Verse 14. I put on righteousness, and it clothed me — As a garment covers the whole body, and is worn continually all the day long, so I was constantly just in the whole course of my administrations, public and private; and I never put off this clothing, out of partiality to myself, or respect to the persons of others, as the manner of many judges is. My judgment was as a robe and diadem — My judgments, or decrees, were so equal and righteous, that they never brought shame and reproach upon me, but rather honour and reputation; and I looked upon them as a greater ornament than the purple robe or the diadem.

14. And it clothed me — vbl, to put on, clothe; the same word in both clauses of the sentence. The righteousness he put on renewed and transformed his being into its own pure nature: — It (righteousness) put on me. “Job means to say, without and within was I righteous.” — Hahn. The same word is used of the Spirit of Jehovah when he makes man the organ for the manifestation of his power. Judges 6:34; 1 Chronicles 12:18. On the other hand, sin is like the burning garment of Nessus — it changes man’s entire nature into its own miserable likeness. Diadem — Tiara or turban. This consisted of costly cloths, wound around the head. According to Niebuhr, the head-dress worn by Arabians of fashion is both complicated and imposing. “They wear fifteen caps, one over another, some of which are indeed of linen, but the rest of thick cloth or cotton. That which covers all the rest is usually richly embroidered with gold, and has always some sentence of the Koran embroidered upon it.” See farther, Travels, 2:233. Judgment — Integrity is comely attire for the entire man. Job carries forward to a climax the beautiful figure in the first clause, of clothing and adornment for the soul. (Comp. Isaiah 11:5; 51:9; 59:17.) Spotless integrity was his royal robe, ly[m, (see note, Job 1:20,) and a diadem or crown for his brow.

Verse 15. I was eyes to the blind, and feet was I to the lame.] Alluding probably to the difficulty of travelling in the Arabian deserts. I was eyes to the blind—those who did not know the way, I furnished with guides. I was feet to the lame—those who were worn out, and incapable of walking, I set forward on my camels, &c.

Verses 15, 16. I was eyes to the blind — That is, instead of eyes, to instruct, direct, and assist such, as through ignorance or weakness were apt to mistake, and to be seduced or cheated by the craft and artifices of evil-minded men. And feet was I to the lame — That is, ready to help him who was unable to help himself. I was a father to the poor — For the poor I had such a tender affection, that I was as careful of their interest as if I had been their father, and was as ready to relieve them, and supply their wants, as if they had been my children. And the cause which I knew not I searched out — I was their advocate, as well as their judge, and never ceased considering their cause, when there was any obscurity in it, till I thoroughly understood it, that I might set it in a true light, cleared of all false colours, and do them justice. In all causes, especially in those which concerned the poor, I diligently inquired into the matters of fact, patiently and impartially heard both sides, laid all circumstances together, that might discover the truth and the merits of every cause; and then, and not till then, gave judgment upon it.

Verse 16. The cause which I knew not I searched out.] When any thing difficult occurred, I did not give it a slight consideration; I examined it to the bottom, whatever pain, time, and trouble it cost me, that I might not pronounce a hasty judgment.

Verses 15, 16. I was eyes to the blind — That is, instead of eyes, to instruct, direct, and assist such, as through ignorance or weakness were apt to mistake, and to be seduced or cheated by the craft and artifices of evil-minded men. And feet was I to the lame — That is, ready to help him who was unable to help himself. I was a father to the poor — For the poor I had such a tender affection, that I was as careful of their interest as if I had been their father, and was as ready to relieve them, and supply their wants, as if they had been my children. And the cause which I knew not I searched out — I was their advocate, as well as their judge, and never ceased considering their cause, when there was any obscurity in it, till I thoroughly understood it, that I might set it in a true light, cleared of all false colours, and do them justice. In all causes, especially in those which concerned the poor, I diligently inquired into the matters of fact, patiently and impartially heard both sides, laid all circumstances together, that might discover the truth and the merits of every cause; and then, and not till then, gave judgment upon it.

Ver. 16. The cause which I knew not I searched out; for the wicked hide all they can. Many good estates are mortgaged and lost; and when the children cry out of wrong, they are not heard. The Jobs are few among lawyers that will risk any thing to gain back a part to the injured family.

16. The Hebrew for father to the poor, gives a paronomasia, a beauty frequent in Job, just as if we should say, a carer for the careful ones. See note, Job 3:25. Which — Or, of him I knew not. He was not indifferent to the commonest claims of humanity. With no thought of gain he made the stranger his client.

Verse 17. I brake the jaws of the wicked] A metaphor taken from hunting. A beast of prey had entered into the fold, and carried off a sheep. “The huntsman comes, assails the wicked beast, breaks his jaws, and delivers the spoil out of his teeth. See the case 1 Samuel 17:34-37.

Verse 17. I brake the jaws of the wicked — Hebrew, tw[ltm, methallegnoth, dentes molares vel maxillas cum dentibus, the grinders, or the jawbones with the teeth, the sharpest and strongest teeth in the jaw; that is, the power and violence wherewith they used to oppress others. It is a metaphor taken from wild beasts, which tear and crush their prey with their teeth. And plucked the spoil out of his teeth — Forced him to restore what he had violently taken away.

17. I brake the jaws of the wicked — Gentle and compassionate to the oppressed, he was a thunderbolt to the oppressor. He broke the jaws of these ravenous beasts, and thus crushed their power to do injury; from their very teeth he tore their prey. The word for jaw may also be rendered eye teeth, protruding, says Schultens, like those of a wild boar. Third strophe — He had reason, therefore, to expect that such prosperity would last; that his years would be those of a patriarch, and that the time would never come when the esteem of his fellow-men should be abated; a thought he reverently dwells upon, (compare verses 7-10.) spurred by the sense of his present degradation, 18-25.

V. 18. Multiply-See how apt even good men are, to set death at a distance from them!

Verse 18. I shall die in my nest] As I endeavoured to live soberly and temperately, fearing God, and departing from evil, endeavouring to promote the welfare of all around me, it was natural for me to conclude that I should live long, be very prosperous, and see my posterity multiply as the sands on the seashore.

Verse 18. Then I said — That is, I persuaded my self, being thus strongly fortified with the consciousness of my own universal integrity, and with the singular favour of God and of all men; I shalt die in my nest — Not a violent or untimely, but a natural, peaceable, and seasonable death, sweetly expiring in my own bed and habitation, in the midst of my children and friends, leaving the precious perfume of a good name behind me, and a plentiful inheritance to all my posterity. And I shall multiply my days as the sand — He means, as the sand on the sea-shore: whereas, we should rather reckon our days by the sand in the hour-glass, which will be all run out in a little time. See how apt even good men are to set death at a distance from them!

Ver. 18. I shall multiply my days as the sand. Hebrews lwj chol, which designates both the sand and the palm. The Latin, partly following the LXX, reads, “I shall multiply my days as the palm,” which like the oak and the cedar, exists for ages, Isaiah has the same idea of longevity in the latter day. “As the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.” As sands are counted by number, not by days, this seems to be the true reading. Exodus 15:27.

18. In my nest — The figure is one of peace and security, taken, as Schultens thinks, from the eagles, who build in the highest rocks. Job 39:27, 28; Obadiah 1:4. As the sand — (See note, Job 6:3.) The translators of the Septuagint, led, perhaps, by the fact that the palm-tree is the hieroglyph for the year, and an image of long life, render this word, lwh, hhol, “the trunk of the palm-tree,” see Job 14:7. The rabbins, the Talmud, Dillmann, Zockler, (in Lange,) Hitzig, and others, understand the word to denote the fabled bird called the phenix, which, from the most ancient times, (Herodotus, 2:73,) has stood as the type of immortality. Among the fabulous versions of its death the one most popularly received is, that the phenix, every five hundred years, built a nest of cassia and myrrh, in which it burned itself, only to reappear with renewed life and youth. The Talmud states that Eve gave the fruit of the forbidden tree to all the animals, and that all of them ate save the phenix, an abstinence which accounts for its wondrous gift of immortality. Authorities equally great favour the Authorized Version, (sand,) among whom are Schultens and Gesenius; also Renan, who does not even notice the Jewish notion, which Conant properly calls a “foolish conceit;” and Cook, (Speaker’s Commentary,) who scouts the learned etymologies linked with the subject. The idea of the phenix, Hahn says, owes its existence solely to the friendly design on the part of Job’s commentators to provide his NEST with a bird.

Verse 19. My root was spread out by the waters] A metaphor taken from a healthy tree growing beside a rivulet where there is plenty of water; which in consequence flourishes in all seasons; its leaf does not wither, nor its fruit fall off. See Psalm 1:3; Jeremiah 17:8.

Verses 19, 20. My root was spread out by the waters — I was like a tree, whose root, spreading out itself by the waters, receives continual moisture and nourishment from the earth, so that it is in no danger of withering; and, being deeply fixed in the ground, is kept firm, so that it is in no danger of being overturned. And the dew lay all night upon my branches — I was watered by the divine favour and influence from above, as well as nourished from the earth beneath, and consequently prospered in soul as well as body, and was enriched with spiritual as well as temporal blessings. Let none think to support their prosperity or comfort with what they draw from the earth, without that blessing which is derived from heaven. My glory was fresh in me — My reputation did not wither and decay, but continued to grow every day. Through the divine favour he persevered and increased in all holiness and usefulness; and those about him had continually something new to say in his praise, so that, instead of losing any part of the love and respect paid him by his friends and neighbours, his honour and credit increased day by day; and his bow was renewed in his hand — That is, his power to protect himself, and to annoy those that assailed him, so that he thought he had as little reason as any man to fear the insults and injuries of the Sabeans and Chaldeans, or any other hostile power.

19. This and the following verse are a continuation of the pleasing thoughts and flattering hopes of Job, as expressed in ver. 18. The verbs are all future. Thus my root shall be open to the waters, and the dew shall lie all night in my branch.

V. 20. Glory-My reputation was growing every day. Bow-My strength which is signified by a bow, Genesis 49:24 1 Samuel 2:4, because in ancient times the bow and arrows were the principal instruments of war.

Verse 20. My glory was fresh in me] My vegetative power was great; my glory—my splendid blossom, large and mellow fruit, was always in season, and in every season.

My bow was renewed] I was never without means to accomplish all my wishes. I had prosperity everywhere.

Verses 19, 20. My root was spread out by the waters — I was like a tree, whose root, spreading out itself by the waters, receives continual moisture and nourishment from the earth, so that it is in no danger of withering; and, being deeply fixed in the ground, is kept firm, so that it is in no danger of being overturned. And the dew lay all night upon my branches — I was watered by the divine favour and influence from above, as well as nourished from the earth beneath, and consequently prospered in soul as well as body, and was enriched with spiritual as well as temporal blessings. Let none think to support their prosperity or comfort with what they draw from the earth, without that blessing which is derived from heaven. My glory was fresh in me — My reputation did not wither and decay, but continued to grow every day. Through the divine favour he persevered and increased in all holiness and usefulness; and those about him had continually something new to say in his praise, so that, instead of losing any part of the love and respect paid him by his friends and neighbours, his honour and credit increased day by day; and his bow was renewed in his hand — That is, his power to protect himself, and to annoy those that assailed him, so that he thought he had as little reason as any man to fear the insults and injuries of the Sabeans and Chaldeans, or any other hostile power.

20. By glory he means honour with God and man. The bow, the principal weapon of the ancient Egyptians, Assyrians, and Hebrews, was a recognised symbol of strength and dignity. Renewed — The same word as in Job 14:7; “sprout again.” The dead bow should revive, a figure expressive of renewed life and vigour.

Verse 21. Unto me men gave ear] The same idea as in Job 29:9-11.

Verses 21-23. Unto me men gave ear — When I spake all men gave me the greatest attention, and my word was a law to them; and waited and kept silence, &c. — Expecting till I spake, and silently listening to my counsel, which they were confident would be wise, and just, and good, and preferring it to their own judgment. After my words they spake not again — Either to confute them as false, or to add any thing to them as being lame and imperfect. And my speech dropped upon them — Hebrew, ãct, tittop, distilled as the dew, as Ab. Ezra renders it, referring to Deuteronomy 32:2, where Moses, writing in the same style, says, My doctrine shall drop as the rain, &c. As rain is most acceptable and beneficial to the earth, not when it comes down in great and violent storms, but when it descends in moderate and gentle showers; so my words sweetly distilled upon them, and sunk into their hearts. And they waited for me as for the rain — They expected my opinion and advice, with silent attention, and with the same eager desire wherewith the husbandman expects the showers after he has sown his seed. And they opened their mouth wide — They gaped, as it were, with desire for my words, as the dry and parched earth thirsts and opens its mouth to receive the rain after a long, droughty season. Among the Egyptians, the heavens pouring down rain or dew, was the hieroglyphic, or emblem, of learning and instruction.

21. Kept silence at my counsel — Not unlike “the long silence” that followed upon one of the masterly arguments of Socrates. — Phaedo, 76.

V. 22. Dropped-As the rain, which when it comes down gently upon the earth, is most acceptable and beneficial to it.

Verse 22. My speech dropped upon them.] It descended as refreshing dew; they were encouraged, comforted, and strengthened by it.

Verses 21-23. Unto me men gave ear — When I spake all men gave me the greatest attention, and my word was a law to them; and waited and kept silence, &c. — Expecting till I spake, and silently listening to my counsel, which they were confident would be wise, and just, and good, and preferring it to their own judgment. After my words they spake not again — Either to confute them as false, or to add any thing to them as being lame and imperfect. And my speech dropped upon them — Hebrew, ãct, tittop, distilled as the dew, as Ab. Ezra renders it, referring to Deuteronomy 32:2, where Moses, writing in the same style, says, My doctrine shall drop as the rain, &c. As rain is most acceptable and beneficial to the earth, not when it comes down in great and violent storms, but when it descends in moderate and gentle showers; so my words sweetly distilled upon them, and sunk into their hearts. And they waited for me as for the rain — They expected my opinion and advice, with silent attention, and with the same eager desire wherewith the husbandman expects the showers after he has sown his seed. And they opened their mouth wide — They gaped, as it were, with desire for my words, as the dry and parched earth thirsts and opens its mouth to receive the rain after a long, droughty season. Among the Egyptians, the heavens pouring down rain or dew, was the hieroglyphic, or emblem, of learning and instruction.

22. Speech dropped — Rain is frequently used as a metaphor for pleasing and gentle discourse. “My doctrine shall drop as the rain.” (Deuteronomy 32:2.) Thus Milton, “Though his tongue dropt manna.”

Verse 23. They waited for me as for the rain] The idea continued. They longed as much to hear me speak, to receive my counsel and my decisions, as the thirsty land does for refreshing waters.

They opened their mouth wide] A metaphor taken from ground chapped with long drought.

The latter rain.] The rain that falls a little before harvest, in order to fill and perfect the grain. The former rain is that which falls about seed-time, or in spring, in order to impregnate and swell the seed, and moisten the earth to produce its nourishment.

Verses 21-23. Unto me men gave ear — When I spake all men gave me the greatest attention, and my word was a law to them; and waited and kept silence, &c. — Expecting till I spake, and silently listening to my counsel, which they were confident would be wise, and just, and good, and preferring it to their own judgment. After my words they spake not again — Either to confute them as false, or to add any thing to them as being lame and imperfect. And my speech dropped upon them — Hebrew, ãct, tittop, distilled as the dew, as Ab. Ezra renders it, referring to Deuteronomy 32:2, where Moses, writing in the same style, says, My doctrine shall drop as the rain, &c. As rain is most acceptable and beneficial to the earth, not when it comes down in great and violent storms, but when it descends in moderate and gentle showers; so my words sweetly distilled upon them, and sunk into their hearts. And they waited for me as for the rain — They expected my opinion and advice, with silent attention, and with the same eager desire wherewith the husbandman expects the showers after he has sown his seed. And they opened their mouth wide — They gaped, as it were, with desire for my words, as the dry and parched earth thirsts and opens its mouth to receive the rain after a long, droughty season. Among the Egyptians, the heavens pouring down rain or dew, was the hieroglyphic, or emblem, of learning and instruction.

23. The latter rain — Falls in the months of March and April, and is quite indispensable for the ripening of vegetation.

V. 24. Laughed-Carried myself so familiarly with them, that they could scarce believe their eyes and ears. Cast not down-They were cautious not to give me any occasion to change my countenance towards them.

Verse 24. I laughed on them, they believed it not] Similar to that expression in the Gospel, Luke 24:41: And while they believed not for joy, and wondered, he said ——. Our version is sufficiently perspicuous, and gives the true sense of the original, only it should be read in the indicative and not in the subjunctive mood: I laughed on them-they believed it not. We have a similar phrase: The news was too good to be true.

The light of my countenance] This evidence of my benevolence and regard. A smile is, metaphorically, the light of the countenance. They cast not down.] They gave me no occasion to change my sentiments or feelings towards them. I could still smile upon them, and they were then worthy of my approbation. Their change he refers to in the beginning of the next chapter.

Verse 24. If I laughed on them — That is, carried myself familiarly and pleasantly with them; they believed it not — It was so acceptable to them to see me well pleased with them, and cheerful among them, that they could scarcely believe their eyes and ears which testified that it was so. And the light of my countenance they cast not down — My familiarity with them did not produce presumption in them to say or do any thing that might grieve me, or make my countenance to fall. They were very cautious not to abuse my smiles, nor to give me any occasion to change my countenance or carriage toward them.

24. Believed it not — They could not believe that he would condescend so much as to smile upon them. According to others, “I smiled upon them,” to infuse confidence, when “they believed not” — were despairing. Light of my countenance — A figure common to the Scriptures founded upon emotional expression through the face. Anger darkens, benignity and grace light up, the countenance. To cast down its light, then, would be to disturb its serenity, or cause sadness.

V. 25. I chose-They sought to me for advice in all difficult cases, and I directed them what methods they should take. Sat-As a prince or judge, while they stood waiting for my counsel. A king-Whose presence puts life, and courage, into the whole army. As one-As I was ready to comfort any afflicted persons, so my consolations were always welcome to them.

Verse 25. I chose out their way, and sat chief-as a king in the army] I cannot see, with some learned men, that our version of the original is wrong. I have not seen it mended, and I am sure I cannot improve it. The whole verse seems to me to point out Job in his civil, military, and domestic life.

As supreme magistrate he chose out their way, adjusted their differences, and sat chief, presiding in all their civil assemblies.

As captain general he dwelt as a king in the midst of his troops, preserving order and discipline, and seeing that his fellow soldiers were provided with requisites for their warfare, and the necessaries of life. As a man he did not think himself superior to the meanest offices in domestic life, to relieve or support his fellow creatures; he went about comforting the mourners—visiting the sick and afflicted, and ministering to their wants, and seeing that the wounded were properly attended. Noble Job! Look at him, ye nobles of the earth, ye lieutenants of counties, ye generals of armies, and ye lords of provinces. Look at JOB! Imitate his active benevolence, and be healthy and happy. Be as guardian angels in your particular districts, blessing all by your example and your bounty. Send your hunting horses to the plough, your game cocks to the dunghill; and at last live like men and Christians.

JOB

Verse 25. I chose out their way — They sought to me for advice in all doubtful and difficult cases, and I directed them what methods they should take; and sat chief — As a prince or judge, while they stood waiting for my counsel: Hebrew, var, rosh, as their head, or ruler, and my word was as a law, or oracle to them. And dwelt as a king in the army — Whose presence puts life, and courage, and joy into the whole army. And no less acceptable was my presence to them. The word dwdg, gedud, here rendered army, is generally translated troops, as Genesis 49:19; Psalm 18:30. And Heath renders the last two clauses, “If I chose to travel with them, I had the most honourable place: I pitched my tent also as a king among the troop.” As one that comforteth the mourners — As I was able and ready to comfort any afflicted or sorrowful persons, so my consolations were always grateful and acceptable to them.

Ver. 25. Dwelt as a king in the army. Two of Job’s three friends have the title of king in the LXX: it was then common to the heads of tribes.

25. I chose out their way — I proved their way. Hitzig. Way — The Hebrew, means, also, “usage,” “conduct,” “mode of life,” Job 23:11; Psalm 5:8; 27:11. Job was a controlling power among his people, either to the choosing out their way, (Exodus 18:20,) or to the testing, reproving, and censuring their mode of life; not actually a king, but enjoying all the dignity and prerogatives of a prince, even that highest royalty, the solace of the sorrowing, “a reminder for the three who did not really, but only in pretence, comfort the wretched.” — Ewald.