10 Therefore snares are round about thee, 15 Hast thou marked the old way which and sudden fear troubleth thee;

11 Or darkness, that thou canst not see; and `abundance of f waters cover thee.

12 Is not God in the height of heaven? and behold the height of the stars, how high they are!

13 And thou sayest, 6 How doth God know? can he judge through the dark cloud?

d Chap. xxxi. 21; Isa. x. 2; Ezek. xxii. 7. Chap. xviii. 8, 10; xix. 6. f Psa. lxix. 1; cxxiv. 4; Lam. iii. 54. 5 Heb. the head of the stars.- 6 Or, What.- - Psalm x. 11; lix. 7; lxxiii. 11; xciv. 7.h Psa. cxxxix. 11.

wicked men have trodden?

7

16 Which were cut down out of time, whose foundation was overflown with a flood:

1

17 Which said unto God, Depart from us: and, 1 What can the Almighty do for them? 18 Yet he filled their houses with good things: but the counsel of the wicked is far from me.

Verse 9. Thou hast sent widows-Whose helpless Verse 14. Thick clouds are a covering to him— state called for thy pity; away empty-Either by de- He is surrounded, thou imaginest, with such thick nying them that relief that their poverty required, or clouds that they conceal us from his sight. And he that right which their cause deserved; or, by spoil- walketh in the circuit of the heaven-His delight is ing them of their goods, because thou knewest them in heaven, which is worthy of his care, but he will to be unable to oppose thee, or to defend themselves. not burden himself with the care of earth; which And the arms of the fatherless have been broken—was the opinion of many heathen philosophers, and, That is, all their supports and rights, a heinous sin, but falsely charged upon Job.

as his friends fancied, was Job's opinion also.

Verses 15, 16. Hast thou marked the old way?— Hebrew, hy, 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 sucWhich 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

cess.

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 dark-supports and enjoyments, were destroyed by a flood ness, 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.

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 occaVerse 12. Is not God in the height of heaven?- sion to enlarge upon it, for five or six verses together, Surely, he is; and from that high tower he looketh as a proper lesson (so he thought it) for his friend; down upon men, to behold, and govern, and recom- and then closes it with the mention of another depense all their actions, whether good or bad. And, struction by fire, either past or to be expected, which therefore, O Job, thou art grossly mistaken, in think-is described to be as general and as fatal to the ing that good men suffer as deeply as any others in wicked. this lower world, while the vilest of men flourish Verse 17. Which said unto God, Depart from us and are exalted; which would imply that all things-He repeats Job's words, chap. xxi. 14, 15; but to a are managed here by chance, or without any regard contrary purpose. Job alleged them to show that to justice and to just men, and not by the wise and some men prospered, notwithstanding their professed holy providence of God. Behold the stars, how high wickedness, and Eliphaz produces them to show they are Yet God is far higher than they, and from that they were cut off for it. And, What can the Althence can easily observe all men and things here mighty do for them?-Thus did that wicked generabelow. tion, whom Noah had in vain called to repentance, as it were, defy God, contemning both his threatenings and his promises.

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.

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, (chap. xxi. 16,) not without reflection: thou didst say so, but against thy own princi

ple, 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.

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.

of the wicked

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21 Acquaint now thyself" with him, A. M. 2484. and be at peace: thereby good shall come unto thee.

22 Receive, I pray thee, the law from his mouth, and Play up his words in thy heart.

11 That is, with God. - Isa. xxvii. 5.- -P Psa. cxix. 11.

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 chap. xix. 25, and some other passages in this book. See Peters, p. 409; and the xxivth, xxvth, and xxvith chapters of Isaiah, where the prophet seems to speak copiously on this subject, using an expression, chap. xxvi. 11, very like to this of Eliphaz. The fire of thine enemies, which is prepared for thine enemies, shal consume them.

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 Verse 22. Receive the law from his mouth-Take the remnant; that is, the whole remainder of wicked the rule, whereby thou mayest govern thy thoughts, men? when, at the very same time, Chaldea, and and words, and whole life, not from idolaters and perhaps the greatest part of the world, was overrun profane heathen, whose opinion concerning God's with idolatry. The dissolution of the world by fire providence thou appearest to have embraced, nor is what St. Peter calls expressly, The day of judg- from thy own imaginations or violent passions, ment and perdition of ungodly men, 2 Pet. iii. 7. which have led thee into thy present errors; but And St. Jude, verse 14, seems to say, that this was from God, and from his law, which is written in thy prophesied of by Enoch before the flood; and if so, own mind, and from the doctrines and instructions must have been known to Noah, and by him, no of the wise and holy men of God, who are all of our doubt, transmitted to posterity, and so might be well mind in this matter. And lay up his words in thy known to Job and his friends." Eliphaz, therefore, || heart-Not only hear them with thine ears, but let

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.

Eliphaz exhorts Job to repent,

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23 If thou return to the Almighty, || the Almighty, and shalt lift up thy A. M. 2494. thou shalt be built up, thou shalt put || face unto God. away iniquity far from thy tabernacles.

them sink into thy heart, being received there with hearty affection, and fixed by the serious, frequent, and practical consideration of them.

Verse 23. If thou return to the Almighty-The Hebrew phrase, ' ' 7, 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.

Verses 24, 25. Then shalt thou lay up gold-The word 2, 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.

על Or, as

u

27 Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. 28 Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways.

29 When men are cast down, then thou

14 Heb. silver of strength.

Chap. xxvii. 10; Isa. Iviii. 14. Chap. xi. 15.- Lu Psa. I. 14; Isa. lviii. 9.

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."

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.

Verse 27. Thou shalt make thy prayer unto him , gnal gnaphar, rather means, upon the dust, or-Hebrew, 1 non, tangter eelaiv, thou shalt ground. It shall be so plentiful, and therefore vile, pray earnestly and importunately, or, thou shalt that thou shalt not lock it up in chests, but scatter it multiply thy prayer. Under all thy burdens, in all anywhere, and suffer it to lie, even upon the ground; thy wants, cares, and fears, thou shalt apply to heaas the stones of the brook-As if pieces of gold || ven for wisdom, strength, and comfort. Thou shalt were but so many pebble-stones, which are to be pay thy vows-Thou shalt obtain those blessings found in or near every brook. Yea, the Almighty for which thou didst make vows to God, and thereshall be thy defence-Against the incursions of fore, according to thy obligation, shalt pay thy vows neighbouring spoilers: thy wealth shall not then to him. 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, noin 2, cheseph tognapoth, is literally, argentum virium tibi, or, the strength of silver shall be to thee: that-When, in a time of general calamity, all are cast is, shall by God's blessing be thy defence, Eccles. vii. 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;

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

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 17, 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

his complaining.

30 16 He shall deliver the island of A. M. 2484. B. C, 1520. the innocent: and it is delivered by the pureness of thy hands.

16 Or, the innocent shall deliver the island, Genesis xviii. 26, &c.

sees will be good for thee; thou shalt say-Within as pride is often expressed by high or lofty looks; thyself, with good confidence and assurance; There and so this is a tacit reproof of Job, for his confident is lifting up Or, there shall be lifting up; either, 1st, justification of himself: or, 2d, Lowness of state and For them, who, if they repent and humble themselves, condition, as James i. 10. And so understood, it shall be preserved and restored: or, rather, for thee describes him, whose eyes and countenance are and thine: God will deliver thee, when others are dejected by reason of great troubles and misecrushed and destroyed. Hebrew, Thou shalt say, ma,ries. 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-Tempo- || rally from the evils here mentioned, and eternally from other and infinitely greater evils; the humble person-Hebrew, ry no, shach gneinaim, him that hath low or cast-down eyes; which phrase may denote, either, 1st, Humility and lowliness of mind,

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, chap. xlii. 8.

CHAPTER XXIII.

Here seems to be a struggle throughout this chapter between nature and grace. Job complains of his condition, yet with an assurance of God's clemency, 1-7. He cannot understand God's dealings, nor hope for relief, yet holds fast his integrity, 8-14. He is in deep trouble, 15-17.

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bitter: 1my stroke is heavier than my A. M. 2484. 2 Even to-day is my complaint || groaning.

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NOTES ON CHAPTER XXIII.

1 Hebrew,

Verse 1. Then Job answered-Job, being exceedingly grieved by the freedom which Eliphaz had taken with him in his last speech, charging him directly with the most enormous sins, (see the 15th and following verses,) turns and appeals to God, according to his custom, and earnestly begs he would hear the matter fully, and determine between him and his friends. The passage from this to the end of the 10th verse is peculiarly fine, and well worthy of the reader's deep attention. In it Job fully answers the charge of Eliphaz concerning his denial or disbelief of the Divine Providence; and observes, that this was so far from being the case, that there was nothing he so much lamented as that he was excluded from God's presence, and not permitted to draw near and make his defence before him; having the testimony of his own conscience respecting his integrity, and not doubting but he should make his cause good. He then shows, that

my hand.

his cause was far from being singular, for that many other dispensations of God's providence were equally difficult to be accounted for, at least by human understanding; and that it was this which filled him with greater apprehensions. He expresses his desire that God, in the course of his providence, would make a more visible distinction between the righteous and the wicked in this world, that good men might not fall into such mistakes in censuring suffering innocence. He concludes with showing what, according to their principles, ought to be the general course of providence with regard to wicked men, which, however, it was notorious was not the case: and since it was not, it was plain that he had proved his point, and the falsity of their maxim was apparent: and their censuring him merely for his sufferings was a behaviour by no means justifiable.— Heath.

Verse 2. Even to-day is my complaint bitterEven at this time notwithstanding all your pro