Verse 1.-cursed his day.] Job wishes he had never been born, or that he had died immediately after his birth; and describes the happiness of the dead. He then ventures to ask, why God has given existence to the miserable, and why He does not rather put an end to their unhappiness by death, which they long for.

Job's complainings and impatience are infirmities proceeding from excessive grief, and are not to be brought forward to excuse our repining against God's providence.

All that follows the second verse of this chapter is expressed in the figurative and elevated style of poetry.

4.-let not God regard it from above,] Job wishes that the day of his nativity may be rejected from the care of that Providence, by which the constant vicissitudes of day and night are preserved.

5.- let the blackness of the day terrify it.] Let a continual darkness make it terrible to all beholders.

8. Let them curse it that curse the day, &c.] Let it be as odious as the day, wherein men bewail the greatest misfortunes.

12. Why did the knees prevent me?] Why did the knees of the midwife assist at my birth in preserving my life?

14. desolate places] Meaning tombs and sepulchres.

21.-dig for it] That is, diligently seek for it. 23.-whose way is hid,] So that he cannot see "Whom God how to get out of his miseries. hath hedged in," that is, surrounded with calamities, or shut up in distress.

24-my sighing cometh before I eat,] I eat only to prolong my misery. All these are no more than the natural ways of expressing great affliction in the Eastern countries, and would at this day be so understood.

26. I was not in safety,-yet trouble came.] I did not lull myself into security, and yet that did not prevent me from being miserable."

CHAP. IV.

In this and the following chapter, Eliphaz, the first of Job's friends, reproves him for grieving so excessively himself, who had formerly preached patience to others in affliction. He represents God as afflicting the wicked, but not good men. seen, wherein

God had convinced him of His justice, and of the meanness and corruption of human nature. He enlarges upon God's judgments on the wicked and their posterity. And he speaks of the usefulness of God's corrections; exhorts Job to improve by those, with which he was visited, and to acknowledge his sins; giving him hopes that he would then be delivered from his misfortunes, and restored to his former condition.

Verse 5. But now it is come upon thee,] That is, affliction is come upon thee, and thou art not able to bear it thyself, as thou didst advise others.

6. Is not this thy fear, thy confidence, &c.] Rather, Is this thy reverence, thy confidence &c. Is thy boasted trust in God so soon shaken?

10. The roaring of the lion,-the teeth of the young lions, are broken.] That is, let such wicked men, who may be fitly compared to lions, be never so powerful, yet God puts an end to their power in His due time.

12. Now a thing was secretly brought to me,] If these observations be not sufficient to convince thee, hear what God Himself secretly whispered

to me.

17. Shall mortal man be more just than God?] The important instructions conveyed in this Divine vision are, the absolute rectitude of God, the exceeding imperfection of human virtue, and the impiety of arraigning the justice of His moral government. The design of Eliphaz in relating it was, to fix a Divine censure on the latter part of Job's speech, and to warn him against falling into such querulous language any more: since all complaint supposes, that the complainant thinks himself injured by the party of whom he complains.

18.- his angels he charged with jolly:] The imperfection of the most exalted spirits is meant to be pointed out, in comparison with the infinite perfection of the Deity.

19.-that dwell in houses of clay, &c.] Frail bodies, whose original is from the dust, which are crushed sooner than a moth.

20. They are destroyed from morning to evening:] They are every moment subject to death. 21.-without wisdom.] Like beasts, who have no understanding of their latter end.

CHAP. V.

Verse 1.-to which of the saints wilt thou turn?] Those exalted spirits know themselves to be fallible: which of them, therefore, will countenance thee, in justifying thyself, and complaining against God?

2. the foolish the silly one.] These are terms in Scripture for impious and wicked men.

3.-I cursed his habitation.] Ijudged him uns « happy: and foretold that a curse would suddenly fall upon him.

What Eliphaz says concerning the judgments of God upon the wicked, and the short duration of their happiness, is true; but his application of it to Job is wrong.

4.-crushed in the gate] In the place of judgment, justice took hold of them. See note on Gen. xxii. 10.

6, 7.-affliction cometh not forth of the dust, &c.] The meaning seems to be, that afflictions and troubles are sent by God as chastisements for the sins of men. Tha He has made it as natural for man to suffer (having offended Him) as it is for the sparks to fly upward.

8, 9. I would seek unto God, &c.] That is, (for Eliphaz had precluded Job from all attempts to justify himself in the foregoing part of his advice), I would apply to God by a full confession of those sins which have drawn this calamity upon me; to God, who was able to do wonders, (as he presently adds,) and who could and would restore him to his former happy state, if He saw him truly penitent for his past transgressions: for this is the whole purport of the following part of the speech, verse 17-27; namely, to give Job hopes of a happy turn to his condition, if he would but do, what Eliphaz thought was absolutely necessary to be done in his case; namely, make a frank confession of those secret crimes, which (as he sup posed) had brought down this severe chastisement on his head.

13.-the counsel of the froward is carried headlong.] That is, they rush to their own ruin.

14. They meet with darkness in the daytime,] They trip in the plainest way; and see not their anger when it is visible to every body but them. selves.

19.-in six troubles: yea, in seven &c.] In many troubles: a fixed number is here put for an unfixed.

23.-thou shalt be in league with the stones of the field:] The meaning probably is, that even the stony and most barren parts of the country shall not fail to produce fruits for thee.

24.-and shalt not sin.] Shalt not miscarry; that is, shalt not err in the management of thy affairs.

The intent of Eliphaz's speech in this and the preceding chapter, was to bring Job to a confession of some secret wickedness, of which his friends supposed him to be guilty. And so Job, we find, understood it; for he complains of the unkindness of the suspicion in the following reply, chap, vi.

14, 15, 25.

CHAP. VI.

In this and the following chapter Job excuses his impatience by the greatness of his sufferings,

which his friends have not duly appreciated. He rejects in very unfriendly terms the consolation offered by Eliphaz, probably because he knows his disaster to be incurable, and feels no right to expect a miraculous interference to effect his recovery. He declares expressly that he does not expect a cure, and that a speedy death is his ouly desire: he complains that his friends do not sympathize with him; he laments the general lot of human nature, and his own in particular; he confesses at last, that he is not unjustly punished, but complains that God should so strictly observe and so rigidly punish, offences that cannot injure Him.

Verse 3. my words are swallowed up.] By my grief, which drowns them that I cannot speak. Or perhaps, the meaning may be, my grief surpasses my power to express it.

5. Doth the wild ass bray when he hath grass?] It is easy for you who feel no pain or want, to forbear complaints; which is no more than the ass and other brute creatures do.

6. Can that which is unsavoury be eaten without salt?] Do men usually eat unsavoury meats, with delight, or without complaint? That is, men commonly complain of their meat, when it is unsavoury; how much more, when it is so bitter, as mine is?

7. The things that my soul refused to touch are as my sorrowful meat.] The sense may be, Those afflictions which, I most dreaded, are now my daily though sorrowful portion; I am forced, as it were, constantly to feed upon them. Compare Psal. lxxx. 5. cii. 9.

10.—I would harden myself in sorrow:] I would exult in my agony.

-I have not concealed the words of the Holy One.] The meaning, perhaps, may be, It has been the business of my life to profess and vindicate piety and religion.

15.-dealt deceitfully as a brook,] Which in the hot weather in summer, when it is most wanted, is dried up. The fulness, strength, and noise of a torrent in winter, answer to the large professions made by Job's friends in his prosperity; the drying up of the waters at the approach of summer, to the failure of their friendship in his affliction.

16. Which are blackish by reason of the ice,] Whose waters are dark and discoloured in conse quence of the ice and snow melting on the mountains, and coming down into them.

19. The troops of Tema looked, the companies of Sheba &c.] The different companies of travellers looked in vain for water, finding only the dry channel.

21. For now ye are nothing;] Job at length applies the similitude to his friends. I say this, he observes, because ye are now nothing; ye are of no service in assuaging my affliction, ye have

deceived even the lowest expectation of relief, as a torrent, whose waters have passed away, frustrates the hopes of a thirsty traveller.

26. Do ye imagine to reprove words, &c.] Do you think it sufficient to quarrel with some of my words and expressions, without making allowance for human infirmity, or for my extreme misery, which may easily force from me some unbecoming expressions?

29. Return, I pray you, let it not be iniquity;] Bethink yourselves of the wrong you have done me, and repent of it. "My righteousness is in it," that is, will be apparent to you.

30. Is there iniquity in my tongue? &c.] See whether I utter any thing that is false; and whether I possess not a sound judgment to distinguish between right and wrong.

CHAP. VII.

Verse 1.-are not his days also like the days of an hireling? That is, full of labour and toil.

2. As a servant earnestly desireth the shadow,] Shade to refresh himself in, during the heat of the day; or it may allude to the shadows of evening, which would put an end to his labours.

6. My days are swifter than a weaver's shuttle, &c.] My days of prosperity are quickly past, and there is no hope that I shall recover them.

9.-he that goeth down to the grave shall come up no more.] When Job says he shall "come up no more," it is not a denial of a dying man's resurrection to life, but of his restitution to the same life; therefore he adds, verse 10. "he shall return no more to his house:" he doth not say absolutely" he shall return no more," but "he shall return no more to his house."

12. Am I a sea, or a whale,] Job exclaims against his inflictions, as having neither so fierce and intractable a spirit as to require, nor so much strength as to bear, these severe assaults. By "whale" is supposed to be here meant the crocodile. It was customary in Egypt, when a crocodile appeared, to set a watch over him, to give notice where the danger was.

17.-that thou shouldest magnify him?] Why should the great and powerful God contend with weak and miserable man? How unequal is this match!

18. And that thou shouldest visit him every morning,] By sending new afflictions on him. 19.-let me alone till I swallow down my spittle?] A proverbial expression signifying the same as "give me time to breathe."

20. I have sinned; &c.] Job having in the former part of this chapter contested with his friends, and expostulated the matter with God, now humbles his seal, and makes confession of

his sin. He had justified himself against the accusations of men, but now he accuses and judges himself in the presence of God.

21.-why dost thou not pardon my transgression,] Or, remove the punishment of my transgression? if thou dost not speedily help me, it will be too late.

CHAP. VIII.

Bildad infers from the justice of God, that chastisement implies guilt, and that one is the certain consequence of the other. This position, he says, was not a discovery of yesterday; but had been uniformly maintained by wise men through all ages past. Job therefore (he concludes), must have been guilty. His children had perished because they acknowledged not their sins: but Job might yet be restored, if he confessed his evil doings, and asked pardon for them.

Verse 2.-like a strong wind?] Boisterous and violent. The meaning of the verse is, Why dost thou persist to talk in this manner, and with such vehemence expostulate with God?

4. If thy children have sinned against him, &c.] Though thy children are destroyed, yet thou art still in a capacity to receive mercy, if thou humbly seekest to God for it.

11. Can the rush grow up without mire? &c.] The meaning is, that as the rush cannot grow without mire, nor the flag without water, so neither can any thing prosper long without the blessing of God: And how then should the ungodly expect His blessing?

12.-it withereth before any other herb.] When not supplied with water, these marsh vegetables perish sooner than any other plants. What a just image is this of transient prosperity!

13.

So are the paths of all that forget God;] They who forget God shall quickly wither, how great and flourishing soever they are. Though this be true, yet it was wrong in its application to Job.

16, 17, 18. He is green before the sun, &c.] The hypocrite was first compared to a rush, secondly to a spider's web, but now to a goodly This third similitude grants the hypocrite the best of his condition, and represents him in the fairest light, and yet all proves nought: his branches shall be cut down, and his root stub

tree.

bed up.

18. If he destroy him &c.] That is, if God shall put forth His hand, and touch him, he shall be forgotten. His very place shall deny him.

19. Behold, this is the joy of his way,] This is that secure happiness which he promised himself in this life. Bildad ironically calls the destruction of the hypocrite "the joy of his way."

-others grow.] Other plants shall succeed to his place; that is, his estate shall pass into another family.

20.-God will not cast away a perfect man,] The meaning is, if you are what you pretend to be, God will certainly restore you to your former happy state.

It is perfectly true, as Bildad here observes, that God is just and wise in all His dispensations; that He is gracious to those who diligently seek Him; and that the wicked always feel the effect of His wrath. Still it is not to be believed that the righteous are never afflicted: and though Bildad's observations be generally true, yet he was hasty and rash in concluding that Job was not acceptable to God, because he was in adversity. God often exposes good men to great evils, in order to try them, and to make them examples to others; though after all, according to the remark of Bildad, "He will not cast away a perfect man."

CHAP. IX.

Job, in this chapter, replies to his friend Bildad, assents to the truth of what he had said concerning the justice of God; acknowledges, that God is infinitely wise; that He has an uncontrolable authority over mankind; and that His power, majesty and justice, appear in all His works; he con. fesses that he cannot justify himself before God, and has recourse to His mercy. He maintains however, that God afflicts the righteous as well as the wicked, and sometimes suffers bad men to enjoy prosperity; and declares, that were he to sink under the weight of God's afflicting hand, he should not think he was used with too much severity.

Verse 2.-how should man be just with God?] That is, justified before God.

3.-one of a thousand. Or, 66 once in a thousand times." Man cannot answer God satisfactorily to one thing of a thousand, that He may object to him.

7.

Which commandeth the sun, and it riseth not; &c.] The meaning seems to be, that God at His pleasure prevents the bright shining of the sun and

stars.

9. Which maketh Arcturus, Orion, &c.] That is, God orders the times of the rising and setting of these stars.

The meaning is, that the whole system of the heavenly bodies is under the governance of God.

11. Lo, he goeth by me, and I see him not:] A description of the inscrutable and often unobserved ways of Providence.

13.-the proud helpers] They who are so highly conceited of themselves, that they will undertake to defend him whom God intends to destroy.

16. If I had called, and he had answered me; &c.] Rather, "But if I should call, that He might answer me, I could not easily believe that He would hear my voice: verse 17. Since He hath broken me with a tempest and inflicted many wounds upon me without cause;" that is, without any extraordinary guilt, which should procure such punishment.

19. If I speak of strength, &c.] The meaning is, IfI think to right myself by force, it is in vain; for He is infinitely stronger than I: if I choose to decide our dispute by law, who hath authority to call us before him?

21.-yet would I not know my soul:] I would not be my own judge, so as to acquit myself.

22. This is one thing, &c.] All that I affirm is this, and I persist in the opinion, that God lets the innocent suffer in this world, as well as the guilty.

23. If the scourge slay suddenly, he will laugh at the trial of the innocent.] By "the scourge' is meant any publick calamity, which, involving all characters in one common destruction, is said, by a figure of speech, to " laugh at" (that is, to disregard)" the trial of the innocent."

24. he covereth the fuces of the judges] That is, their faces are covered. The meaning may probably be, that the eyes of the judges are blinded, so that they turn not to say, who is it that hath done evil? They wink at crimes.

29.-why then labour 1 in vain?] In endeavouring to clear myself.

31. Yet shalt thou plunge me in the ditch,] Thou wilt adjudge me sinful, notwithstanding all my purifyings. Though I may seem innocent to myself, and may defend my own cause, yet before God I shall appear most unclean and unrighteous, as if I were plunged into a ditch. Impurity of body is here used figuratively for impurity of soul.

33.- daysman.] An umpire or arbitrator, "that might lay his hand upon us both;" that might oblige both parties to abide by his decision.

CHAP. X.

Job having in the former chapter justified God in afflicting him, and maintained his own integrity, notwithstanding those afflictions, now remonstrates with greater earnestness, that he conceived himself more hardly dealt with than was consistent not only with the goodness of God in His nature, but with that goodness which He had formerly shewn both towards others and towards himself.

Verse 1.-I will leave my complaint upon myself;} I will leave my complaint unrestrained, I will give free scope to it.

2.-Do not condemn me;] Do not deal with me as a wicked wretch, and such as my friends take

me to be; but acquit me from this censure by withdrawing Thy hand, or shewing me for what great sin it is that I should be so heavily afflicted.

7. Thou knowest that I am not wicked;] It would be injurious to the character of Job, should we interpret in a severe sense his frequent protestations of his innocence, and his bold appeals to God to prove and try him; for where he is thus strenuous in asserting his integrity, it is only in opposition to the notion which his mistaken friends had entertained of him; namely that he had been guilty of some gross sins, which he had the art to hide from the world, but that he was in reality a wicked man, and a hypocrite in his behaviour. This is what Job utterly denies: though he no where arrogates to himself perfect innocence, or freedom from sin. That is, brought

10.-curdled me like cheese?]

me into shape

13. And these things hast thou hid in thine heart:] These evils, which I now suffer, Thou didst reserve for me, and appoint them to be inflicted upon me. "I know that this is with Thee;" that is, not without Thy order.

17. Thou renewest thy witnesses against me, &c.] Fresh witnesses of Thine anger rise up against me: Thou multipliest Thy plagues upon me; so that there is no end, but only a change of my conflicts.

The conduct of Job is an example of piety and of weakness: of piety, in acknowledging that the Almighty Being, from whom he received his life and all things, was perfectly righteous in all His ways of weakness, in complaining that it would have been better he had never been born. Let us imitate his piety, and acknowledge at all times the goodness of our Creator: let us avoid his weakness, and submit without murmuring to God's chastening hand.

CHAP. XI.

Zophar goes beyond Eliphaz and Bildad in the assertion, that none are visited by Divine chastisement but such as deserve it: he maintains that Job's affliction is far short of his desert; and that Job himself would acknowledge it to be so, if he were able to fathom the counsels of God. He urges the vanity of attempting to flee from Divine justice and power, which are exerted always with a view to tame the wildness of human nature; and he concludes with an exhortation to Job to call to mind his past acts of injustice, and presently to make the best reparation for them in his power: the consequence of which would be the recovering of the favour of God, and his former prosperity.

Verse 2.-should a man full of talk be justified ?] Acquitted of the crimes with which he is charged,

and be accounted righteous merely because of his multitude of words?

6.-that they are double to that which is!] The meaning seems to be, that God might with reason inflict upon Job double to what He has now done.

10. If he cut off, and shut up, or gather together, then who can hinder him?] That is, no one can hinder Him from doing what He pleases, from destroying, from delivering into the enemy's hand, or from bringing back those that have been scattered abroad.

12.—though man be born like a wild ass's colt.] That is, naturally rude and ungovernable.

15.-without spot;] This is a scriptural phrase to denote innocence and integrity.

16.-remember it as waters that pass away:] That is, thou shalt not remember it at all.

17.-thine age shall be clearer than the noonday :] The remainder of thy life shall be prosperous.

CHAP. XII.

This and the two following chapters contain Job's answer to the counsels and objections of his third friend Zophar, not excluding what had been said by the two former. There are four things most to be noticed in it: 1st, Job sharply rebukes that kind of spirit and confidence in their own opinion, which he observed in his friends. He pursues this point from the beginning of the twelfth chapter to the end of ver. 4. 2dly, He refutes that opinion which the three had maintained against him, namely, that good or evil things distinguished good or evil men; himself shewing by many arguments, taken from the various administrations of God, that outward evils are often the lot of good men in this life: this subject begins at ver. 5, and is enlarged to the end of the chapter. 3dly, He rejects his friends as physicians of no value; yea, as having wronged God, whilst they seem to be advocates for Him. This subject he pursues from the beginning of chap. xiii. to verse 7. 4thly, He renews his former plea with God, putting many requests to Him, and strongly arguing for a release from, or at least a mitigation of, his troubles.

Verse 2. No doubt but ye are the people, &c.] This is ironically spoken. Ye are the only wise; with you shall all wisdom expire.

5. He that is ready to slip with his feet &c.] The meaning is, He that is in affliction is despised by them that are in full prosperity.

9.-that the hand of the Lord hath wrought this ?] Has provided that things should be thus; namely, that the wicked should often enjoy the greatest share in the products of the land and sea.

11. Doth not the ear try words? Doth not the understanding judge of the truth of what is