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النشر الإلكتروني

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and for that reason is altogether too artificial, to | extends its influence also to the second memtake vers. 18-21 (with Ewald, Hirzel, Schlottm., ber. As to the sentiment, comp. Ps. xlix. v. Gerlach, Heiligstedt, Dillmann) as a descrip- 18 [12] 21 [20]; also ver. 18 a; not however tion of the well-merited judgment inflicted on ch. xxi. 23, where rather the euthanasia [of the the wicked, ironically attributed by Job to his subject] is described, not his sudden end withopponents, Job's own opinion on the opposite out deliverance. side being in that case annexed to it in ver. 22 seq. See against this opinion, as well as against the related opinion of Stickel, Böttcher, Hahn, etc., the remarks of Delitzsch [ii. 33: (1) There is not the slightest trace observable in vers. 1821 that Job does not express his own view. (2) | There is no such decided contrast between vers. 18-21 and vers. 22-25, for ver. 19 and ver. 24 both affirm substantially the same thing concerning the end of the evil-doer. In like manner it is not to be supposed with Stickel, Löw., Böttch., Welte and Hahn, that Job, outstripping the friends, as far as ver. 21, describes how the

evil-doer certainly often comes to a terrible end, and in ver. 22 seq., how the very opposite of this, however, is often witnessed; so that this consequently furnishes no evidence in support

of the exclusive assertion of the friends. More

over, ver. 24 compared with ver. 19, where there is nothing to indicate a direct contrast, is opposed to it; and ver. 22, which has no appearance of referring to a direct contrast with what has been previously said, is opposed to such an antithetical rendering of the two final strophes."]

Ver. 18. His course is swift on the face of the waters: i. e. lightly and swiftly is he born hence, as one who is swept away irresistibly by the flood; comp. ch. ix. 26; Hos. x. 7. [Carey curiously conjectures that this speaks of pirates!]-Accursed is their portion in the land; or: "a curse befals," etc.

ver.

(Dillm.). [In German: Im Fluge ist er dahin

auf Wassers Fläche; verflucht wird ihr Grundstück im Lande; or according to Dillmann: Flucht trifft, etc., whereby, continues Zöckler, the paronomasia between 2 and p is still more clearly expressed. This paronomasia it is impossible to reproduce in English without slightly paraphrasing the one term or the other. The above attempts to combine the verbal play with fidelity to the German original: "his course is swift" for "im Fluge dahin," and "accursed" for "verflucht."] Whether a divine curse, or a curse on the part of men, is intended, seems doubtful: still parallel passages, such as ch. v. 3; xviii. 20, favor the latter view. The interchange of plur. and sing. occurs here as in ver. 16. He enters no more on the way of the vineyard; lit. "he turns no more into the way to the vineyard" (comp. 1 Sam. xiii. 18); i. e. there is an end of his frequent resorting to his favorite possession, and in general of his enjoyment of the same. Observe that from here on wealthy evil-doers again form the prominent subject of the description; in this differing from vers. 13-17.

Ver. 20. The womb forgets him, (whereas) the worms feed sweetly on him. The two short sentences which constitute this member stand in blunt contrast to each other. PD here sensu activo: to taste anything with 'pleasure, delectari aliqua re (lit. "to suck"-hence the meaning "sweet"). So then is iniquity broken like the tree—(i. e. like a shattered, or felled tree; comp. Eccles. xi. 3; Dan. iv. 7 seq.; also above ch. xix. 10). Instead of the wicked man his injurious conduct (y, comp. on ch. v. 16) is here mentioned as having come to an end, while ver. 21 again speaks in the concrete concerning the evil-doer himself, in order to point to his heinous blood guiltiness as mental thought of the strophe is this, that neithe cause of his punishment. ["The fundaishment of his evil-doing. ther in life nor in death had he suffered the punbroken tree (broken in its full vigor) also corThe figure of the responds to this thought; comp. on the other hand what Bildad says, ch. xviii. 16: "his lopped off" (or: withered). The severity of roots dry up beneath, and above his branch is his oppression is not manifest till after his death." Delitzsch].

Ver. 21. He who hath plundered (lit. "fed upon, devoured," comp. ch. xx. 26) the barren, that beareth not (who has therefore good to the widow-but on the contrary has no children to protect her), and hath done no shown himself hard of heart towards her. On

the form ' comp. Gesen. ? 70 [ 69], 2, Rem. [Green, 150, 2]. [The Participial form

introducing the characteristics of the class, and followed by finite verb according to Gesen. 131, Rem. 2].

Tenth Strophe: vers. 22-25. And yet He Preserveth long the men of might by His strength-i. e., but truly (before is at once adversative and restrictive). He (God, comp. ver. 23) often greatly prolongs the life of such mighty evil-doers (DEN, comp. Is. xlvi. 12) ["the strong, who bid defiance not only to every danger, (Ps. lxxvi. 6) but also to all divine influences and noble impulses." Delitzsch]. On D as applied to the agency of God in prolonging life comp. Is. xiii. 22; Ps. xxxvi. 11; lxxxv. 6 [5]. Such an one rises up again, although despairing of life-when he had already despaired of continuing in life. [So far from using his power to crush the mighty villains of earth, God uses it to bring them triumphantly through those crises in which they themselves had given up all hope -E.] NY! - subordinate circumstantial clause, comp.

Ver. 19. Drought and heat carry off [Ewald, 8 341, a.-1, Aramaizing plur. like lit. "bear away as plunder"] the snow-water (comp. ch. vi. 16 seq.): so the underworld, ch. iv. 2. [According to E. V. and most those who have sinned. —NO, a rela- commentators the subject of ver. 22 is still the tive clause, which is at the same time the wicked man, being taken to mean: "to object of the verb in the first member, which draw, drag" as a captive; or "to hold, bind;"

or "to destroy. He subjugates the mighty, and puts all in terror for their very life.' The interpretation given above however is more in accord with the proper meaning of D, with ver. 23 understood as having God for its subject; and is specially favored by the consideration that it gives more distinct expression to the thought, so important to Job's argument here of the lengthening out of the life and prosperity of the evil-doer, and of the long delay of his punishment. The omission of the Divine Name is so characteristic of our book as to present no difficulty.-E.]. Ver. 28. He grants him safety (lit. "He (God) grants to him to be in safety; permits him to be at his ease [, adverbial, of the state or condition He grants him to be in]; so that he is sustained (¡y, expressing the consequence of that divine grant of security), and His (God's) eyes are upon their ways-in order, namely, to keep them therein, and to bless and protect them; comp. yy, ch. x. 3. [God's eyes, says Job, follow the prosperous evil-doer with watchful interest, to see that he does not step out of the path of security and success! According to the other interpretation, which continues the evil-doer as the subject, the meaning is that the oppressor allows to those who are in his power only a transient respite, watching for every pretence or opportunity to injure them. See Scott. The full-toned suffix seems chosen for emphasis.-E.]. Ver. 24. They rise high-a little while only, and they are gone., 8 Plur. Perf. from D-01, to raise oneself, to mount upward" (Ew. 114 a; comp. Gesen. 8 67 [8 66] Rem. 1 [Green, 139, 1], by with following ! for the consequent, forms a short sentence by itself, as in Ps. xxxvii. 10. As to "then he is no more," comp. Gen. v. 24. The interchange of numbers as in ver. 16 and ver. 18. And they are bowed down (concerning [Aramaizing] Hoph. from, comp. Gesen. 67 [ 66], Rem. 1); like all they perish (i. e. like all others), and as the top of the ears [of grain: i. e. the grain-bearing head of the wheat-stalk] they wither.lit. "they shrivel together" (Niph. Reflex. from Kal; comp. ch. v. 16) i. e., they perish. There is no reference to the componere artus of the dead [Ges. "to gather oneself up, composing the body and limbs as in death," which here would mean to die in the course of nature, not by violence, or suddenly], nor to the housing," i. e. the burial of the dead (comp. Ezek. xxix. 5). The expression is rather a figure taken from vegetable life, like the following, "they wither like the heads of grain;" see on ch. xlii. 2. [It may be claimed with reason that the connection here favors the definition, "to be cut off," the oriental custom of reaping being to cut off the tops, leaving long stalks standing in the field.] It is not altogether in the sense of euthanasia, therefore, of an easy, painless death, as described in ch. xxi. 23, that the present passage is to be understood (against Ewald, Dillmann, etc., also Del.). It rather resumes the description in ver. 18 seq., although in less forcible language, and in such

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a way as to set forth a natural death, such as all die, rather than that caused by a divine judgment, such as often falls upon the wicked. Ver. 25. And should it not be so (IDN NÝ-DN) as in ch. ix. 24) who will convict me of falsehood, and make my speech of no effect?-The phrase D (instead of which Symm., Vulg., Pesh. read ) is precisely the same with siç under tidevai, or our: "bring to nought," comp. Ewald, 286, g; 321, b. The whole question is a triumphant expression of the superiority which Job vividly felt himself to possess over his opponents, especially in the views derived from experience which he had just urged respecting the incomprehensibledealings of God with the destinies of men.

DOCTRINAL AND ETHICAL.

1. The significance of the present discourse of Job lies essentially in its descriptive treatment of ethical and anthropological themes, some passages even describing matters of interest in the history of civilization (ch. xxiv. 5 seq.), whereas the speculative and theological element becomes subordinate. The latter is restricted almost exclusively to the first and shorter Division, which is occupied with the mystery of Job's own destiny of suffering, just as the second Division is occupied with the obverse side of this mystery, the prosperity and impunity of the wicked. That which the first Division says touching the inexplicableness of his sufferings is substantially only a repetition of the wish, already several times uttered, that God by His personal intervention might decide the controversy, and confirm his innocence, combined with a statement of the reasons why this wish could not be realized. On the first of these reasons, to wit: that on account of the overwhelming majesty pertaining to the appearance of God, the Unapproachable and Almighty One, it would be impossible for him to put in his answer before Him (ch. xxiii. 6) he does not dwell this time as on two former occasions (ch. ix. 34; xiii. 21); he merely touches it with suggestive brevity. allow him to give way long to this thought; His consciousness of innocence is too strong to thanks to the incessant assaults and accusations of the friends, it has become consolidated and strengthened to such a degree that in ch. xix. (as

indeed had been the case before here and there,

especially in ch. xvi. 17; xvii. 9) it even found utterance in decided exaggeration, and drove him to extreme assertions touching his absolute blamelessness and immaculateness, for which he must hereafter implore pardon. Among these assertions we find the following: that he would come forth out of God's trial of him like gold, that he would never swerve from His ways, that he had always observed the words of His mouth more than his own law (ch. xxiii. 10-12). All the more emphatic however is the stress which he lays on the other reasons why that wish seems to him incapable of realization. God, he thinks, purposely withdraws Himself from him. It is deliberately and with good reason that He keeps Himself at a distance and hidden from him, it being now His settled purpose to make

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one-sided in its tendency, he changes his tone somewhat to be sure, and by strongly emphasizing the certainty that a rigid judgment of God will at the last terminate the course of the wicked (vers. 18-21, 24), qualifies the preceding accusation against the divine justice. Even this however is by no means a surrender to the doctrine of a retribution in this life, as taught by the friends. The chief emphasis even in this passage rests rather on the long delay ( ver. 22 a) in interposing for such punishment, on the long duration of their impunity from punishment, or even on the not uncommon prolongation of this state down to their natural death, to which they are subject in common with all men (ver. 24; see on the ver.). Job here certainly concedes something to his opponents, essentially however not much more than he had conceded already in ch. xxi. where (ver. 17 seq. ; 23 seq.) without denying the fact of the final punishment of the ungodly, he had represented it as much more commonly the case that they were spared any judicial inflictions down to the end of their life. The triumphant exclamation with which he ends his speech: "who will convict me of falsehood?" is intended simply to confirm this fact of experience, in accordance with which this impunitas hominum sceleratorum is the general rule, whereas their justa punitio is the exception, at least in this world.

him drain his cup of suffering to the dregs (ch. xxiii. 13 seq.). [Job's suspicion against God is as dreadful as it is childish. This is a profoundly tragic stroke. It is not to be understood as the sarcasm of defiance; on the contrary, as one of the childish thoughts into which melancholy bordering on madness falls. From the bright height of faith to which Job soars in ch. xix. 25 seq., he is here again drawn down into the most terrible depth of conflict, in which, like a blind man, he gropes after God, and because he cannot find Him thinks that He flees before him lest He should be overcome by him. The God of the present Job accounts his enemy; and the God of the future to whom his faith clings, who will and must vindicate him so soon as He only allows Himself to be found and seen-this God is not to be found." Delitzsch.]. It is not the invisible essence of God in general, not that He cannot be discovered by those who seek Him on earth east or west, north or south (vers. 8-9)-it is not the pure spirituality and the divine omnipresence, which extinguishes his hope in God's interposition to vindicate and to redeem him. The thought of that divine unsearchableness, which he beautifully describes in a way that reminds us of Ps. cxxxix. 7-9, as well as of Zophar's first discourse (ch. xi. 8-9), could have had nothing terrible or cheerless for him. Just as little (as he expressly declares in the closing verse of the First Part, ch. xxiii. 17) would the con2. Job however does concede somewhat more templation of his woful physical condition, and here than there; he at least dwells longer on the the tragical calamities of his outward life have punishment of the ungodly, as a fact which is sufficed to plunge him into the fear of death and not altogether unheard of in the course of human dumb despair. That which fills him with dis-destiny-whether the passage in which he demay and terror, that which makes his heart scribes it be only a free quotation of the lanfaint, and removes the prospect of his deliver-guage of his opponents, as the later commentaance to the indefinite future, is that same predesti-tors in part exclaim (see on ver. 18 seq.), of the natianism, that same dread of a mysterious, inexorable, and as regards himself malign decree of God, which had already extorted repeatedly from him a cry of lamentation, and which had formed the dark back-ground which so often emerges behind his meditations thus far (comp. ch. vi. 9 seq.; vii. 12 seq.; ix. 22 sqq.; x. 13 seq.; xiii. 15 seq.; xvi. 12 sq.; xix. 6 seq.). No comforting, brightening, alleviating thought, no joyous soaring of hope in God's compassion, bringing help however late, is to be seen anywhere in this discourse, as was the case e. g. in ch. xvii. and xix. On the contrary the Second Division of the discourse lays out before us a much wider circle of phenomena and sentiments at variance with a righteous and merciful activity on the part of God. The experience which he had, or believed that he had, of God's treatment of him as unsympathetic and harsh, as being a mere exhibition of divine power, without the slightest trace of justice or fatherly kindness-this experience he utters in the general proposition: "that God had appointed no times of judgment, would let His friends see no days on this earth in which He would exercise righteous retribution" (ch. xxiv. 1). This proposition he expands into an eloquent description of the manifold injustice, which men of the most diverse classes inflict on one another, while the wrongs of the outraged and oppressed weaker party are never redressed or avenged (ch. xxiv. 2 seq). Toward the end of this picture, which is true in a sense, although

expression of his own conviction. And this indicates clearly enough progress for the better in his temper of mind and mode of thought, a progress which is still further indicated by the fact that in the preceding description of God as restraining Himself in the infliction of punishment a calm tone of objective description has a decided predominance, and nothing more is to be discerned of his former passionate, at times even blasphemous complaints touching the tyrannical harshness and cruel vindictiveness of the Almighty in persecuting him with poisoned arrows, sword-thrusts, and merciless scourgings. The terrible fatalistic phantom of a God exercising only His power, and not also His justice and love, which had formerly tortured him, has unmistakably assumed a milder form, of a less threatening aspect than heretofore. In consequence of this, as well as by virtue of the calm dignity which enables him to meet with complete serenity the violent assaults and detractions of Eliphaz, and to avoid all controversy of a bttter personal character, his superiority over his opponents becomes ever more apparent, his statements and arguments drive with ever greater directness at the only possible solution of the controversy, and even where he is onesided, as particularly in his description, in many respects impressive, of the course of the wicked, and of the needy ones whom they persecute (ch. xxiv. 2-17), his discussion has great value, and a fascinating power which is all the stronger by

virtue of the comparatively calm objective tone | fore this God. It is not his calamity in itself, of the treatment. It is in these indications of the growing purity and clearness of the sufferer's spiritual frame, that the practical and homiletic lessons of the present section can be most advantageously studied.

HOMILETICAL AND PRACTICAL.

not even his own experience of the extremity to which this calamity has brought him from which he shrinks. What a deep glance is here given us into the heart of a sorely tried servant of God, who in his complaints and struggles, spite of all suffering, thinks only of God, and fears nothing so much as that the fellowship of his God having been withdrawn from him, his God should become a terror to him.

Ch. xxiii. ver. 3 seq.-OECOLAMPADIUS (on ver. 7): This word " disputing" or 66 reprov- Ch. xxiv. 2 seq. WOHLFARTH: How should ing expresses confidence rather than impa- the contemplation of the unnumbered sins, with tience or an unfavorable estimate of God. But which God's fair earth is stained, affect us? if we blame this in Job, we must also blame Job was led thereby into temptation to doubt what John and others say; "if our hearts con- God's justice. Let it not be so with us, who, demn us not, then have we confidence toward enlightened by Christ, should вее therein God." And wherefore does Christ command us rather: (a) a melancholy proof of the conto lift up our heads at His coming? ZEYSS: tinual inclination of our nature to evil, and Faith and a good conscience are the two chief of the slothfulness of our spirit to strive against jewels of a Christian (1 Tim. i. 5). Happy he the same; (b) a touching evidence of the longwho has kept these. When oppressed he can suffering and patience of God; (c) an earnest appear with confidence before God. warning to be on our guard against every temptation; (d) an emphatic reminder of the day of judgment, which will recompense every man according to his works.

Ver. 8 seq. BRENTIUS: Although God fills all things, and is all in all, we cannot approach Him, nor find Him without a Mediator; whether we seek Him before or behind, to the right hand or to the left, He is always afar off, we never lay hold upon Him. For even if we should attempt to approach Him without a mediator, we are deterred from having access to Him in part by the darkness in which He dwells, in part by His power and majesty, in part by His justice.

Ver. 17. STARKE: As works of the light are accompanied by a joyful conscience and good courage, so on the other hand with works of darkness there is nothing but fear, anguish and terror. For even the abandoned are not without an inward punishment in the conscience.-V. GERLACH: For sinners, who shun the light, the light of day itself is darkness, since through their departure from the eternal light of God, they bear about with them night in their souls (comp. Matt. vi. 23; John xi. 10), and thus they feel its terrors even in the midst of the brightness of the day.

Ver. 13 seq. ZEYSS: As God is one in His nature, so also is He unchangeable in His will (Num. xxiii. 19; 1 Sam. xv. 29). Let us therefore submit ourselves in humility and obedience to His good and holy will! The cross which He lays upon us is always less than our sins deserve; His chastisements are tempered with mercy; Ps. ciii. 10.-v. GERLACH (on ver. 17): In the consciousness of the treatment which he receives from the incomprehensible God, who has irrevocably determined every man's destiny, Job is penetrated by the profoundest terror be-ished at last.

Ver. 23 seq. STARKE: Be not secure, if a sin passes unpunished; it is not on that account forgotten by God. The happier the ungodly are for a time, the more dangerous is their condition, and the more severely will they be pun

II. Bildad and Job: Chap. XXV—XXVI.

A.-Bildad: Again setting forth the contrast between God's exaltation and human impotence.

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2. Man is not pure before God: vers. 5, 6.

5 Behold even to the moon, and it shineth not;

yea, the stars are not pure in His sight.

6 How much less man, that is a worm;

and the son of man, which is a worm?

B.-Job: Rebuke of his opponent, accompanied by a description, far surpassing his, of the exaltation and greatness of God.

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2 How hast thou helped him that is without power?
how savest thou the arm that hath no strength?

3 How hast thou counselled him that hath no wisdom?
and how hast thou plentifully declared the thing as it is?

4 To whom hast thou uttered words?

and whose spirit came from thee?

2. Description of the incomparable sovereignty and exaltation of God, given to surpass the far less spirited effort of Bildad in this direction: vers. 5-14.

5 Dead things are formed

from under the waters, and the inhabitants thereof. 6 Hell is naked before Him,

and destruction hath no covering.

7 He stretcheth out the north over the empty place, and hangeth the earth upon nothing.

8 He bindeth up the waters in His thick clouds; and the cloud is not rent under them.

9 He holdeth back the face of His throne, and spreadeth His cloud upon it.

10 He hath compassed the waters with bounds, until the day and night come to an end.

11 The pillars of heaven tremble,

and are astonished at His reproof.

12 He divideth the sea with His power,

and by His understanding He smiteth through the proud. 13 By His spirit He hath garnished the heavens;

His hand hath formed the crooked serpent.

14 Lo, these are parts of His ways:

but how little a portion is heard of Him?
but the thunder of His power who can understand?

EXEGETICAL AND CRITICAL.

1. Job's reply to the last assaults of Eliphaz had certainly avoided all personality, but had at the same time asserted his complete innocence in very strong, almost objectionable language (ch. xxiii. 10-12). It is more particularly to this vulnerable point that Bildad turns his attention in this, his last discourse, which limits itself to showing how unbecoming it is for man -this miserable worm of the earth-to arrogate to himself any right whatever before God, or to

impute to himself any justice. In substance, accordingly, he lays down only two propositions, and that without enlarging on them, to wit: (1) Man cannot argue with God, the Almighty; (2) Before God, the Holy One, man cannot be pure. In this discourse, which closes the series of attacks on Job, he describes the divine greatness and exaltation, a description which is decidedly meagre, made up only of repetitions of what Eliphaz had said in his former discourses (comp. ch. iv. 17 seq.; xv. 14 seq.). No wonder that Job discovers the opportunity thus presented to him, and in his reply, first of all, addresses to

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