Rom. vi. 21. bOr, He hath delivered my soul, &c.; and my life. light of God, say, I have sinned against heaven and before thee, and perverted the right-abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not—it was all vanity and rexation of spirit; x velo shavah li, “and it was not equal to me," did not come up to my expectation, nor supply my wants : Verse 28. He will deliver his soul] He will do that to every individual penitent sinner which he has promised in his word to do for a lost world, he will deliver his soul from going down to the pit of hell. And his life shall see the light.] He shall walk in the light, as Christ is in the light; always enjoying a clear sense of his acceptance through the blood of the Lamb. See another mode of paraphrasing these verses at the end of the chapter. Verse 29. Lo, all these things worketh God] God frequently uses one, or another, or all of these means, to bring men, 1 gaber, stout-hearted men, who are far from righteousness, to holiness and heaven. Oftentimes] why ɔ paamayim shalosh, "three times over" or as a paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God! An Verse 30. To bring back his soul from the pit] Nearly a repetition of the promise in ver. 28. To be enlightened with the light of the living.] echo of Ps. lvi. 13: "Thou hast delivered my soul from death, that I may walk before God in the light of the living ;" and probably quoted from it. Verse 31. Mark well, O Job] Pay the deepest attention to what I have said, and to what I shall say. Verse 32. If thou hast any thing to say] If thou any objection to make against what I have already stated, now answer, now speak freely; for it is my desire that thou shouldst stand clear of all charges. Last God to convert sinners. 31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak. 32 If thou hast any thing to A. M. cir. 2484. say, answer me : speak, for I desire to justify thee. e 33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom. Verse 26. For tsidkatho, HIS righteousness, one MS. and the Chaldee have p ketsidkatho, ACCORDING to his righteousness. Verse 28. For wɔɔ naphsho, His soul, which is the keri reading, and that which our translation has followed, My soul is the reading of many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, the Chaldee, the Vulgate, and Coverdale. For chaiyatho, HIS life, many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, dale, read 'n chaiyathi, My life. Both of these are prothe Jerusalem Targum, Chaldee, Vulgate, and Coverperly the kethib or textual readings in the best editions, but are directed by the Masora to be changed for the keri readings, or those inserted in the margin. כאון For 8 baor tireh, SHALL SEE the light, six of Kennicott's and De Rossi's MSS. have n tihyeh, and twenty-one have caor, thus, n caor tihiyeh, SHALL BE AS the light. The whole verse, by these various readings, will stand thus: "He will deliver My soul from going into the pit, and My life SHALL BE AS the light." But if, with the Septuagint, Syriac, and Arabic, we read 7 padah, in the imperative mood, then the verse will read thus: "DELIVER THOU MY SOUL from going down to the pit, and My life SHALL BE AS the light." On the 26th, 27th, 28th, and 29th verses, the following paraphrase has been recommended. Verse 26. He (Jesus Christ, the head and ransomprice) shall pray unto God (shall make intercession for the transgressors, for he is the Mediator between God and man). And he (God the Father) will be favourable ( yirtsehu, will manifest his good will towards him). And he shall see his face ( panaiv, his faces, God the Father, Son, and Spirit) with joy (nyn bithruah, with exultation or triumph), for he will render unto man his righteousness Job was silent; none of his friends chose to inter-(py wx aw yasheb leenosh tsidkatho, "He will Verse 33. If not] Then I will proceed: listen carefully, keep silence, and I will teach thee what true vidom is. meddle farther; and in the next chapter Elihu addresses both Job and them. There are some various readings in the MSS. and Versions on certain words in the concluding verses of this chapter which it will be necessary to mention, as they, if adopted, will lead to a somewhat different restore to wretched man his righteousness;" i. e., He will create the soul anew, and restore to the fallen spirit that righteousness and true holiness which it has lost, and bring it again to its original state of perfection, through the grand atonement mentioned ver. 24). But when is it that wretched miserable man shall Job and his friends be brought to this state of salvation? This is an- This is the prayer of the penitent, which God has swered in promised to hear. Verse 27. When God, looking upon men, seeth any of them saying, I have sinned and perverted that which right, and it hath profited me nothing-has afforded | nothing equal to my wishes, and the tribulation which I sustained in secking happiness in forbidden things. Redeem my soul from going down to destruction, and my life shall see the light, or shall be as the light. This is one of the best, the deepest, the most spiritual, and most important chapters which the reader has yet met with in the Book of Job. It is every way important, and full of useful information. It is a grand exhibition of the way of salvation as revealed to patriarchs and prophets. CHAPTER XXXIV. Elihu begins with an exhortation to Job's friends, 1—4; charges Job with accusing God of acting unrighteously, which he shows is impossible, 5-12; points out the power and judgments of the Almighty, 13-30; shows how men should address God, and how irreverently Job has acted, 31—37. A. M. cir. 2484. B. C. cir. 1520. FURTHERMORE Elihu answered and said, Ante I. Ol. cir. 744. Ante U.C. c.767. 2 Hear my words, O ye wise men; and give ear unto me, ye that have knowledge. a b B. C. cir. 1520. 4 Let us choose to us judg- A. M. cir. 2484. ment: let us know among ourselves what is good. cir. 744. Ante U.C. c.767 5 For Job hath said, I am righteous; and God hath taken away my 3 For the ear trieth words, as the mouth judgment. tasteth meat. a Ch. vi. 30. xii. 11. f e 6 Should I lie against my right? my NOTES ON CHAP. XXXIV. Verse 3. The ear trieth words] I do not think with Calmet that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labours as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault. Verse 4. Let us choose to us judgment] Let us not seek the applause of men, nor contend for victory. Let our aim be to obtain correct views and notions of all things; and let us labour to find out what is good. Verse 5. Job hath said, I am righteous] Job had certainly said the words attributed to him by Elihu, particularly in chap. xxvii. 2, &c., but it was in vindication of his aspersed character that he had asserted his own righteousness, and in a different sense to that in which Elihu appears to take it up. He asserted that he was righteous quoad the charges his friends had brought against him. And he never intimated that he had at all times a pure heart, and had never transgressed the laws of his Maker. It is true also that he said, God hath taken away my judgment; but he most obviously does not mean to charge God with injustice, but to show that he had dealt with him in a way wholly mysterious, and not according to the 1860 Ch. vi. 4. xvi. 13. did not interpose in his behalf, while his friends were ordinary dispensations of his providence; and that he overwhelming him with obloquy and reproach. acknowledge myself the sinner which they paint me, Verse 6. Should I lie against my right? Should I and thus lie against my right to assert and maintain my innocence ? this translation is correct, the meaning of the place is My wound is incurable without transgression.] [ sufficiently evident. In the tribulation which I endure, I am treated as if I were the worst of culprits and I labour under incurable maladies and privations. though without any cause on my part for such treattestimony which God himself gives of Job, that “h This was all most perfectly true; it is the was a perfect and upright man, fearing God and eschewing evil;" and that "Satan had moved the Lord against him, to destroy him, without a Cause. See chap. i. 1, and ii. 3. 8 Which goeth in company with the workers of iniquity, and walketh with wicked men. 9 For he hath said, It profiteth a man nothing that he should delight himself with God. 10 Therefore hearken unto me, ye men of understanding; far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. 11 For the work of a man shall he render unto him, and cause every man to find according to his ways. Ch. xv. 16. Ch. ix. 22, 23, 30. xxxv. 3. Mal. iii. 14. Heb. men of heart.- d Gen. xviii. 25. Deut. xxxii. 4. 2 Chron. xix. 7. Ch. viii, 3. xxxvi. 23. Ps. xcii. 15. Rom. is, 14. Ps. lxii. 12. Prov. xxiv. 12. Jer. xxxii. 19. Ezek. xxxiii. 20. Matt. xvi. 27. Rom. ii. 6. 2 Cor. v. 10. 1 Pet. i. 17. Rev. xxii. 12. —f Ch. viii, 3.- - Heb. all of chiltsim, it means calamities. w anush, which we translate incurable, may be the noun enosh, wicked, miserable man; and then the whole may be read thus: "A man of calamities without transgression." I suffer the punishment of an enemy to God, while free from transgression of this kind. Verse 7. Drinketh up scorning like water?] This a repetition of the charge made against Job by Eliphaz, chap. xv. 16. It is a proverbial expression, and seems to be formed, as a metaphor, from a camel drinking, who takes in a large draught of water, even the most turbid, on its setting out on a journey in a Caravan, that it may serve it for a long time. Job deals largely in scorning; he fills his heart with it. Verse 8. Which goeth in company with the workers of iniquity] This is an allusion to a caravan: all kinds of persons are found there; but yet a holy and respectable man might be found in that part of the Company where profligates assembled. But surely this assertion of Elihu was not strictly true; and the words, literally translated, will bear a less evil meaning: “Job makes a track, п arach, to join fellowship, 777 lechebrah, with the workers of iniquity;" ie., Job's present mode of reasoning, when he says, "I am righteous, yet God hath taken away my judgment," is according to the assertion of sinners, wbo say, “There is no profit in serving God; for, if a man be righteous, he is not benefited by it, for God does not vindicate a just man's cause against his oppressors." By adopting so much of their creed, he intimates that Job is taking the steps that lead to fellowship with them. See ver. 9. Verse 10. Far be it from God] Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our Version. against Job. A. M. cir. 2484. B. C. cir. 1520. Ante I. Ol. cir. 744. Ante U.C. c.767. 12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. 13 Who hath given him a charge over the earth? or who hath disposed the whole world? i 14 If he set his heart upon man, if he gather unto himself his spirit and his breath; 15 All flesh shall perish together, and man shall turn again unto dust. 16 If now thou hast understanding, hear this: hearken to the voice of my words. 17 'Shall even he that hateth right "govern? and wilt thou condemn him that is most just? 18 "Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? 19 How much less to him that accepteth it that governs the world? Is it not God? Who disposes all things in it? Is it not the Almighty, by his just and merciful providence? The government of the world shows the care, the justice, and the mercy of God. Verse 14. If he set his heart upon man] I think this and the following verse should be read thus: "If he set his heart upon man, he will gather his soul and breath to himself; for all flesh shall perish together, and man shall turn again unto dust." On whomsoever God sets his heart, that is, his love, though his body shall perish and turn to dust, like the rest of men, yet his soul will God gather to himself. Verse 17. Shall-he that hateth right govern] Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule should impose rules upon others. God, who is the Fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness? Verse 18. Is it fit to say to a king, Thou art wicked?] The sentence is very short, and is thus translated by the VULGATE: Qui dicit regi, Apostata? Qui vocat duces impios? "Who says to a king, Apostate? Who calls leaders impious?" Literally, Who calls a king Belial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could. Verse 19. That accepteth not] If it be utterly improper to speak against a king or civil governor, how much more so to speak disrespectfully of God, who is not influenced by human caprices or considerations, and who regards the rich and the poor alike, being equally his creatures, and equally dependant on his providence and mercy for their support and salvation. Verse 20. In a moment shall they die] Both are equally dependant on the Almighty for their breath and being; the mighty as well as the poor. If the great men of the earth have abused their power, he sometimes cuts them off by the most sudden and unexpected death; and even at midnight, when in security, and least capable of defence, they are cut off by the people whom they have oppressed, or by the invisible hand of the angel of death. This appears to be spoken in reference to eastern tyrants, who seldom die a natural death. Verse 22. There is no darkness] In this life; and no shadow of death in the other world-no annihilation in which the workers of iniquity may hide themselves, or take refuge. Verse 23. For he will not lay upon man] The meaning appears to be this: He will not call man a second time into judgment; he does not try a cause twice; his decisions are just, and his sentence without appeal. Mr. Good translates: "Behold, not to man hath he intrusted the time Of coming into judgment with God.” Man's time is not in his own hand; nor is his lot cast or ruled by his own wisdom and power. When God thinks best, he will judge for him; and, if oppressed or calumniated, he will bring forth his righteousness as the light, and do him justice on his adversaries. Ante 1. Ol. cir. 744. Ante U.C. c.767. 25 Therefore he knoweth their works, and he overturneth them in the night, so that they are 'destroyed. 26 He striketh them as wicked men in the open sight of others; 27 Because they turned back " from him, and would not consider of his ways: of the poor n any cry 28 So that they cause the to come unto him, and he P heareth the cry of the afflicted. 29 When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done 1 Sam. xv. Dan. ii. 21. h Heb. without searching out. Heb. crushed.- -k Heb. in the place of beholders. 11. Heb. from after him. Ch. xxxv. 9. James v. 4. 12. n Ps. xxviii. 5. Isai. v. -P Exod. xxii. 23. Verse 24. He shall break in pieces] In multitudes of cases God depresses the proud, and raises up the humble and meek. Neither their strength nor number can afford them security. Verse 25. He knoweth their works] He knows what they have done, and what they are plotting to do. He overturneth them in the night] In the revolution of a single night the plenitude of power on which the day closed is annihilated. See the cases of Belshazzar and Babylon. Verse 26. He striketh them as wicked men] At other times he executes his judgments more openly; and they are suddenly destroyed in the sight of the people. Verse 27. Because they turned back] This is the reason why he has dealt with them in judgment. They had departed from him in their hearts, their moral conduct, and their civil government. He is speaking of corrupt and tyrannical rulers. And they did not, would not, understand any of his ways. Verse 28. So that they cause the cry of the poor] They were cruel and oppressive: the poor cried through their distresses, and against their oppressors; and God heard the cry of the poor. Nothing so dreadful appears in the court of heaven against an unfeeling, hard-hearted, and cruel man of power, as the prayers, tears, and groans of the poor. In times of little liberality, when some men though they did God service by persecuting those who di not exactly receive their creed, nor worship God in their way, a certain great man in Scotland grievously persecuted his tenants, because they had religiou meetings in private houses out of the order of th establishment; though he never molested them whe they spent their time and their money in the ale house. A holy, simple woman, one of those people went one morning to the house of the great perso cutor, and desired to speak with him. The serva desired to know her message, and he would delive Men should humble A. M. cir. 2484. B. C. cir. 1520. against a nation, or against a whether thou choose; and not man only: Ante I. Ol. Ante U.C.c.767. snared. 30 That the hypocrite reign not, lest the people be en I therefore speak what thou knowest. d 34 Let men of understanding A. M. cir. 2484. B. C. cir. 1520. Ante I. Ol. cir. 744. Ante U.C.c.767 32 That which I see not teach thou me: if the end, because of his answers for wicked men. I have done iniquity, I will do no more. C 33 Should it be according to thy mind? he will recompense it, whether thou refuse, or 1 Kings xii. 28, 30. 2 Kings xxi, 9.- --b Dan. ix. 7-14. Heb. Should it be from with thee? it; for she could not be admitted. She told him she could deliver her message to none but his master; said it was a matter of great importance, and concerned himself intimately, and alone. The servant Laving delivered this message, and stated that the woman appeared to have something particular on her mind, his worship condescended to see her. "What is your business with me?" said he, in a haughty, overbearing tone. To which she answered, "Sir, we are a hantle o' puir folk at —, who are strivin' to sairve God accordin' to our ain conscience, and to get our sauls sav'd: yee persecute us; and I am come to beg yee to let us alane; and in ye dinna, we'll pray yee dead." This rhetoric was irresistible. His lordship did not know what influence such people might have in heaven; he did not like to put such payers to the proof; wisely took the old woman's advice, and e'en let them alane. He was safe; they Were satisfied; and God had the glory. When the poor refer their cause to God, he is a terrible avenger. Let the potsherds strive with the potsherds of the earth; but woe to the man that contendeth with his Maker. Verse 29. When he giveth quietness, who then can make trouble?] How beautiful is this sentiment, and how true! He ever acts as a sovereign; but his actions are all wise and just. If he give quietness, who dares to give trouble? And, if he give to every branan being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to other, “Thou shalt worship God in my way, or not at all;" or, through a pretended liberality, say, “ Thou stalt be tolerated to worship him so and so;" and even that toleration be shackled and limited? Reader, thou hast as much right to tolerate another's zade of worship as he has to tolerate thine: or, in her words, neither of you have any such right at al; the pretension is as absurd as it is wicked. If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways, must be good to society and profitable to the state. Whether it be done against a nation] He defends and supports nations or individuals, howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support. The Vul Verse 30. That the hypocrite reign_not] gate translates, Who causes a wicked man to reign because of the sins of the people. This was precisely the defence which Hegiage, the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found the people in a state of insurrection. Sce at the end of the chapter. Verse 31. Surely it is meet to be said unto God] This is Elihu's exhortation to Job: Humble thyself before God, and say, "I have suffered I will not offend." Verse 32. That which I see not] "What I do not know, teach thou me; wherein I have done iniquity, I will do so no more." Verse 33. According to thy mind? he will recompense it] Mr. Good renders the whole passage thus:— "Then in the presence of thy tribes, [whole. According as thou art bruised shall he make it But it is thine to choose, and not mine; So, what thou determinest, say." This may at least be considered a paraphrase on the very obscure original. If thou wilt not thus come unto him, he will act according to justice, whether that be for or against thee. Choose what part thou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity. Speak, therefore; the matter concerns thee, not me; but let me know what thou art determined to do. Verse 34. Let men of understanding tell me] I wish to converse with wise men; and by men of wisdom I wish what I have said to be judged. Verse 35. Job hath spoken without knowledge] |