3  We have here Job cursing his birth day, and complaining that he was born, Job 3:1-10.
Complaining that he did not die as soon as he was born, Job 3:11-19.
Complaining that his life was continued, now he was in misery, Job 3:20-26.

3:1 His day - His birth - day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth himself for them, chap.Job 38:2 Job 3, Job 40:4, Job 3, Job 13:3, Job 13:6. And yet he does not proceed so far as to curse God, but makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day.

3:3 Let the day - Let the remembrance of that day be utterly lost.

3:4 Darkness - I wish the sun had never risen upon that day, or, which is all one, that it had never been; and whensoever that day returns, I wish it may be black, and gloomy, and uncomfortable. Regard - From heaven, by causing the light of the sun which is in heaven to shine upon it.

3:5 Death - A black and dark shadow like that of the place of the dead, which is a land of darkness. Slain - Take away its beauty and glory. Terrify - That is, men in it. Let it be always observed as a frightful and dismal day.

3:6 Darkness - Constant and extraordinary darkness, without the least glimmering of light from the moon or stars. Be joined - Reckoned as one, or a part of one of them.

3:8 The day - Their birth - day: when their afflictions move them to curse their own birth - day, let them remember mine also, and bestow some curses upon it. Mourning - Who are full of sorrow, and always ready to pour out their cries, and tears, and complaints.

3:9 The stars - Let the stars, which are the glory and beauty of the night, be covered with thick darkness, and that both in the evening twilight, when the stars begin to shine; and also in the farther progress of the night, even 'till the morning dawns. Look - Let its darkness be aggravated with the disappointment of its expectations of light. He ascribes sense or reasoning to the night, by a poetical fiction, usual in all writers. Dawning - Heb. the eye - lids of the day, the morning - star which ushers in the day, and the beginning, and progress of the morning light, let this whole natural day, consisting of night and day, be blotted out of the catalogue of days.

3:10 It - The night or the day: to which those things are ascribed which were done by others in them, as is frequent in poetical writings.Womb - That it might never have brought me forth. Nor hid - Because it did not keep me from entering into this miserable life, and seeing, or experiencing, these bitter sorrows.

3:12 The knees - Why did the midwife or nurse receive and lay me upon her knees, and not suffer me to fall upon the bare ground, 'till death had taken me out of this miserable world, into which their cruel kindness hath betrayed me? Why did the breasts prevent me from perishing through hunger, or supply me that should have what to suck? Thus Job unthankfully despises these wonderful mercies of God towards poor helpless infants.

3:14 Kings - I had then been as happy as the proudest monarchs, who after all their great achievements and enjoyments, go down into their graves. Built - Who to shew their wealth and power, or to leave behind them a glorious name, rebuilt ruined cities, or built new cities and palaces, in places where before there was mere solitude and wasteness.

3:16 Hidden - Undiscerned and unregarded. Born before the due time.Been - In the land of the living.

3:17 There - In the grave. The wicked - The great oppressors and troublers of the world cease from their vexations, rapins and murders.Weary - Those who were here molested and tired out with their tyrannies, now quietly sleep with them.

3:18 The oppressor - Or, taskmaster, who urges and forces them to work by cruel threatenings and stripes. Job meddles not here with their eternal state after death, of which he speaks hereafter, but only their freedom from worldly troubles, which is the sole matter of his present discourse.

3:19 Small and great - Persons of all qualities and conditions.Are there - In the same place and state, all those distinctions being forever abolished. A good reason, why those who have power should use it moderately, and those that are in subjection should take it patiently.

3:20 Light - The light of life. Bitter - Unto those to whom life itself is bitter and burdensome. Life is called light, because it is pleasant and serviceable for walking and working; and this light is said to be given us, because it would be lost, if it were not daily renewed to us by a fresh gift.

3:21 Dig - Desire with as much earnestness as men dig for treasure: but it is observable, Job durst not do anything to hasten or procure his death: notwithstanding all his miseries, he was contented to wait all the days of his appointed time, 'till his change came, chap.Job 14:14.

3:22 Glad, etc - To be thus impatient of life, for the sake of the trouble we meet with, is not only unnatural in itself, but ungrateful to the giver of life, and shews a sinful indulgence of our own passion.Let it be our great and constant care, to get ready for another world: and then let us leave it to God, to order the circumstances of our removal thither.

3:23 Hid - From him; who knows not his way, which way to turn himself, what course to take to comfort himself in his miseries.Hedged in - Whom God hath put as it were in a prison, so that he can see no way or possibility of escape.

3:24 Before, etc - Heb. before the face of my bread, all the time I am eating, I fall into sighing and weeping, because I am obliged to eat, and to support this wretched life, and because of my uninterrupted pains of body and of mind, which do not afford me one quiet moment.Roarings - My loud outcries, more befitting a lion than a man.Poured out - With great abundance, and irresistible violence, and incessant continuance, as waters flow in a river, or as they break the banks, and overflow the ground.

3:25 Feared - Even in the time of my prosperity, I was full of fears, considering the variety of God's providences, the changeableness of this vain world, God's justice, and the sinfulness of all mankind. And these fears of mine, were not in vain, but are justified by my present calamities.

3:26 Quiet - I did not misbehave myself in prosperity, abusing it by presumption, and security, but I lived circumspectly, walking humbly with God, and working out my salvation with fear and trembling.Therefore in this sense also, his way was hid, he knew not why God contended with him.

4  Eliphaz owns Job's former usefulness, but infers from his present state and behaviour, that he was an hypocrite, Job 4:1-6.
He affirms that God never afflicts man, but for his wickedness, Job 4:7-11.
He confirms his assertion, by the words he heard in a vision, Job 4:12-21.
By all this he aims to make Job both penitent and patient under his sufferings.

4:2 If we, etc - He speaks with great modesty. He will not undertake the cause alone, but joins his friends with him. He will not promise much, but only assay, or try if he could propose any thing pertinent to Job's case. Withhold - When he hears such words from such a person as thou art.

4:4 Feeble knees - Such as were weak hearted, and fainting under their trials.

4:6 Thy fear - We now plainly see what was the nature of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in God's mercy. Thy present carriage discovers that it was but mere talk and appearance.

4:7 Innocent - Therefore thou art guilty of some great, though secret crimes, and thy sin hath now found thee out. Cut off - By the sickle of Divine vengeance before his time, which is like to be thy case. Eliphaz here advances another argument to prove Job an hypocrite; taken not only from his impatience under afflictions, but from his afflictions themselves.

4:8 Even - As thou hast never seen any example of a righteous man cut off, so I have seen many of wicked men cut off for their wickedness.They - They that designedly work wickedness, first preparing themselves for it, and then continuing to execute it, as husbandmen first plow the ground, and then cast in the feed. Reap - The fruit of their iniquity, the just punishment of it.

4:9 The blast - Of his nostrils, as it follows; by his anger, which in men shews itself, in the nostrils, by hot and frequent breathings there, by a secret, but mighty judgment of God, they are blown away as chaff by the wind.

4:10 The roaring - Nor can they escape, even were they strong as lions, yea, as the strongest and fiercest of them. Broken - Which is true literally; the lions when taken having most commonly their teeth broken, as ancient and modern writers relate. But this is meant of powerful tyrants, who are fitly compared to lions, Eze 32:2 Eze 38:13, who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty power of God. Possibly he may secretly accuse Job, or his children, that being persons of great wealth and power, they had abused it to ruin their neighbours, and therefore were justly cut off.

4:11 Scattered - Gone from their dens several ways to hunt for prey, and can find none.

4:12 Now - To convince Job of the sin and folly of impatience, Eliphaz relates a vision he had had, perhaps since he came to him.Which in that age and state of the church, before the holy scriptures were written, was the usual way of God's discovering his mind to those that sought him. A thing - Heb. a word, from God, a message.Secretly - Heb. was stolen, or brought by stealth unto me, privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, with a low and still voice. He does not pretend to have understood it fully; but something of it he perceived. How little a portion is heard of God! How little do we know of him in this world.

4:13 In thoughts - These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night. Sleep - In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep.

4:15 A spirit - An angel in visible shape, otherwise he could not have discerned it. Stood up - Through that excessive horror caused by so glorious, unusual, and terrible a presence.

4:16 Stood - Having passed by him to, and again, he made a stand, and addressed himself to speak. The form - Exactly and distinctly.An image - I saw some visible resemblance, though in a confused manner.Silence - The spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my voice and breath, that I might distinctly hear. In the Hebrew, the words run thus, silence and a voice I heard.

4:17 More just - Pretend more strictly to observe the laws of justice?Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man.

4:18 Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God.

4:19 How, etc - The sense is, what strange presumption then is it for a foolish and mortal man, to make himself more just than God.In them - Who though they have immortal spirits, yet those spirits dwell in mortal bodies, which are great clogs, and incumbrances, and snares to them. These are called houses, (because they are the receptacles of the soul, and the places of its settled abode) and houses of clay, because they were made of clay, or earth, and to note their great frailty and mutability; whereas the angels are free spirits, unconfined to such carcasses, and dwell in celestial, and glorious, and everlasting mansions. Whose - Whose very foundation, no less than the rest of the building, is in the dust; had their original from it, and must return to it. We stand but upon the dust: some have an higher heap of dust to stand upon than others. But still it is the earth that stays us up, and will shortly swallow us up. Before - Sooner than a moth is crushed, which is easily done by a gentle touch of the finger. Or, at the face of a moth. No creature is so contemptible, but one time or other it may have the body of man in its power.

4:20 Destroyed - All the day long, there is not a moment wherein man is not sinking towards death and corruption. Perish - In reference to this present worldly life, which when once lost is never recovered.Regarding - Heb. without putting the heart to it, this is so common a thing for all men, though never so high and great, to perish in this manner, that no man heeds it, but passes it by as a general accident not worthy of observation.

4:21 Excellency - Whatsoever is by common estimation excellent in men, all their natural, and moral, and civil accomplishments, as high birth, great riches, power and wisdom, these are so far from preserving men from perishing, that they perish themselves, together with those houses of clay in which they are lodged. Without wisdom - Even without having attained that only wisdom for which they came into the world. Shall such mean, weak, foolish, sinful, dying creatures as this, pretend to be more just than God, more pure than his maker? No: instead of quarrelling with his afflictions, let him admire that he is out of hell.

5  Sin occasions destruction, Job 5:1-5.
Affliction is the common lot of mankind, Job 5:6-7.
In affliction we should fly to God, who is both able and willing to help, Job 5:8-16.
He will deliver them that trust in him, Job 5:17-27.

5:1 Call - Call them all as it were by their names: will not every good man confirm what I say? If - Try if there be any one saint that will defend thee in these bold expostulations with God. Thou mayst find fools or wicked men, to do it: but not one of the children of God.

5:2 Killeth - A man's wrath, and impatience, preys upon his spirit, and so hastens his death; and provokes God to cut him off.The foolish - The rash and inconsiderate man, who does not weigh things impartially. Envy, etc - I perceive thou art full of envy at wicked men, who seem to be in a happier condition than thou, and of wrath against God; and this shews thee to be a foolish and weak man. For those men, notwithstanding their present prosperity, are doomed to great and certain misery. I have myself seen the proof of this.

5:3 Foolish - The wicked man. Root - Not only prosperous for the present, but, as it seemed, firm and secure for the future.Suddenly - In a moment, beyond mine, and his own, and all other mens expectation. Cursed - l saw by the event which followed his prosperity, that he was a man accursed of God.

5:4 Children - Whose greatness he designed in all his enterprizes, supposing his family would be established for ever. Safely - Are exposed to dangers and calamities, and can neither preserve themselves, nor the inheritance which their fathers left them. There is no question but he glances here, at the death of Job's children.

5:5 Harvest - Which they confidently expect to reap after all their cost and labour, but are sadly and suddenly disappointed.The hungry - The hungry Sabeans eat it up. Thorns - Out of the fields: in spite of all dangers or difficulties in their way.

5:6 The dust - It springs not up by merely natural causes, as herbs grow out of the earth: but from God. Eliphaz here begins to change his voice, as if he would atone for the hard words he had spoken.

5:7 Is born - He is so commonly exposed to various troubles, as if he were born to no other end: affliction is become natural to man, and is transmitted from parents, to children, as their constant inheritance; God having allotted this portion to mankind for their sins. And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldest patiently bear, as the common lot of mankind.As - As naturally, and as generally, as the sparks of fire fly upward.Why then should we be surprized at our afflictions as strange, or quarrel with them, as hard?

5:8 I would - If I were in thy condition. Seek - By prayer, and humiliation, and submission, imploring his pardon, and favour.

5:9 Who, etc - Here Eliphaz enters upon a discourse of the infinite perfection of God's nature and works; which he doth as an argument to enforce the exhortation to seek and commit his cause to God, ver. Job 5:8, because God was infinitely able either to punish him yet far worse, if he continued to provoke him; or to raise him from the dust, if he humbly addressed himself to him: and that by a representation of God's excellency and glory, and of that vast disproportion which was between God and Job, he might convince Job of his great sin in speaking so boldly and irreverently of him. Marvellous - Which (though common, and therefore neglected and despised, yet) are matter of wonder to the wisest men. The works of nature are mysteries: the most curious searches come far short of full discoveries: and the works of Providence are still more deep and unaccountable.

5:10 Rain - He begins with this ordinary work of God, in which he implies that there is something wonderful, as indeed there is in the rise of it from the earth, in the strange hanging of that heavy body in the air, and in the distribution of it as God sees fit; and how much more in the hidden paths of Divine Providence?

5:11 To set up - That is, he setteth up. Another example of God's great and wonderful works. He gives this instance to comfort and encourage Job to seek to God, because he can raise him out of his greatest depths.

5:13 The wise - Men wise to do evil, and wise in the opinion of the world, he not only deceives in their hopes and counsels, but turns them against themselves. Froward - Or, wrestlers: such as wind and turn every way, as wrestlers do, and will leave no means untried to accomplish their counsels. Is carried - Is tumbled down and broken, and that by their own precipitation.

5:14 Meet - In plain things they run into gross mistakes, and chuse those courses which are worst for themselves. Darkness often notes misery, but here ignorance or error. Grope - Like blind men to find their way, not knowing what to do.

5:15 Mouth - Which was ready to swallow them up.

5:16 So - So he obtains what he hoped for from God, to whom he committed his cause. Iniquity - Wicked men. Stoppeth - They are silenced and confounded, finding that not only the poor are got out of their snares, but the oppressors themselves are ensnared in them.

5:17 Behold - Eliphaz concludes his discourse, with giving Job a comfortable hope, if he humbled himself before God.Happy - Heb. Blessednesses (various and great happiness) belong to that man whom God rebukes. The reason is plain, because afflictions are pledges of God's love, which no man can buy too dear; and are necessary to purge out sin, and thereby to prevent infinite and eternal miseries.Without respect to this, the proposition could not be true. And therefore it plainly shews, that good men in those ancient times, had the belief, and hope of everlasting blessedness. Despise not - Do not abhor it as a thing pernicious, refuse it as a thing useless, or slight it as an unnecessary thing. But more is designed than is exprest. Reverence the chastening of the Lord: have an humble, aweful regard to his correcting hand, and study to answer the design of it. The Almighty - Who is able to support and comfort thee in thy troubles, and deliver thee out of them: and also to add more calamities to them, if thou art obstinate and incorrigible.

5:18 For he, etc - God's usual method is, first to humble, and then to exalt. And he never makes a wound too great, too deep for his own cure.

5:19 Deliver - If thou seekest to him by prayer and repentance.Here he applies himself to Job directly. Six - Manifold and repeated.Touch - So as to destroy thee. Thou shalt have a good issue out of all thy troubles, though they are both great and many.

5:20 He shall - These things he utters with more confidence, because the rewards or punishments of this life, were more constantly distributed to men in the Old Testament according to their good or bad behaviour, than they are now: and because it was his opinion, that great afflictions were the certain evidences of wickedness; and consequently, that great deliverances would infallibly follow upon true repentance.

5:22 Laugh - With a laughter of joy and triumph, arising from a just security and confidence in God's watchful and gracious providence.

5:23 League - Thou shalt be free from annoyance thereby, as if they had made an inviolable league with thee. This is a bold metaphor, but such as are frequent both in scripture and other authors. This is an addition to the former privilege; they shall not hurt thee, ver. Job 5:22, nay, they shall befriend thee, as being at peace with thee. Our covenant with God is a covenant with all the creatures, that they shall do us no hurt, but serve and be ready to do us good.

5:24 Know - By certain experience.

5:25 Know - By assurance from God's promises, and the impressions of his Spirit; and by experience in due time.

5:26 Full age - In a mature and old, but vigorous age, as the word implies. It is a great blessing, to live to a full age, and not to have the number of our years cut short. Much more, to be willing to die, to come chearfully to the grave: and to die seasonably, just in the bed - time, when our souls are ripe for God.

5:27 Searched - This is no rash or hasty conceit, but what both I and my brethren have learned by deep consideration, long experience, and diligent observation. Know thou - Know it for thyself; (So the word is) with application to thy own case. That which we thus hear and know for ourselves, we hear and know for our good.

6  Job shews that he has reason to complain, Job 6:1-7.
He compassionately wishes for death, Job 6:8-13.
Reproves his friends for their uncharitable censures, Job 6:14-30.

6:2 My grief - The cause of my grief. Weighed - Were fully understood, and duly considered. O that I had an equal judge!that would understand my case, and consider whether I have not cause for complaints. Together - Together with any other most heavy thing to be put into the other scale.

6:3 Sea - Which is heavier than dry sand. Swallowed - My voice and spirit fail me. I cannot find, or utter words sufficient to express my sorrow or misery.

6:4 Arrows - So he fitly calls his afflictions, because, like arrows, they came upon him swiftly and suddenly one after another, immediately shot by God into his spirit. Poison - Implying that these arrows were more keen than ordinary, being dipped in God's wrath, as the barbarous nations used to dip their arrows in poison, that they might not only pierce, but burn up and consume the vital parts. Drinketh - Exhausteth and consumeth my soul. In array - They are like a numerous army, who invade me on every side. This was the sorest part of his calamity, wherein he was an eminent type of Christ, who complained most of the sufferings of his soul. Now is my soul troubled. My soul is exceeding sorrowful. My God, my God, why hast thou forsaken me?Indeed trouble of mind is the sorest trouble. A wounded spirit who can bear.

6:5 Doth, etc - Even the brute beasts, when they have convenient food, are quiet and contented. So it is no wonder that you complain not, who live in ease and prosperity, any more than I did, when I wanted nothing.

6:6 Can, etc - Do men use to eat unsavoury meats with delight, or without complaint? Men commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is?

6:7 The things, etc - The sense may be, those grievous afflictions, which I dreaded the very thought of, are now my daily, though sorrowful bread.

6:9 Destroy - To end my days and calamities together.

6:10 Harden - I would bear up with courage under all my torments, with the hopes of death, and blessedness after death. Spare - Not suffer me to live any longer. Concealed - As I have steadfastly believed them, and not wilfully departed from them, so I have not been ashamed, nor afraid, boldly to profess and preach the true religion in the midst of Heathens. And therefore I know if God doth cut me off, I shall be a gainer by it.

6:11 Strength - My strength is so spent, that it is vain for me to hope for such restitution as thou hast promised me, chap.Job 5:22.End - What is death to me? It is not terrible, but comfortable.That - Then why should I desire to prolong my life. But as desirous of death as Job was, yet he never offered to put an end to his own life.Such a thought will never be entertained by any, that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break the prison, but wait for a fair discharge.

6:12 Is, etc - I am not made of stone or brass, but of flesh and blood, as others are, therefore I am unable to endure these miseries longer, and can neither hope for. nor desire the continuance of my life.

6:13 What, etc - If my outward condition be helpless and hopeless?Have I therefore lost my understanding, cannot I judge whether it is more desirable for me to live or to die, whether I be an hypocrite or no, whether your words have truth and weight in them; whether you take the right method in dealing with me?

6:14 To him - Heb. to him that is melted or dissolved with affections. But. etc - But thou hast no pity for thy friend; a plain evidence that thou art guilty of what thou didst charge me with, even of the want of the fear of God. The least which those that are at ease can do for them that are pained, is to pity them, to feel a tender concern for them, and to sympathize with them.

6:15 Brethren - Friends; for though Eliphaz only had spoken, the other two shewed their approbation of his discourse. Deceitfully - Adding to the afflictions which they said they came to remove. And it is no new thing, for even brethren to deal deceitfully. It is therefore our wisdom to cease from man. We cannot expect too little from the creature, or too much from the creator.

6:16 Which - Which in winter when the traveller neither needs nor desires it, are full of water congealed by the frost. Snow - Under which the water from snow, which formerly fell, and afterward was dissolved, lies hid. So he speaks not of those brooks which are fed by a constant spring, but of them which are filled by accidental falls of water or snow.

6:17 Warm - When the weather grows milder. Hot - In the hot season, when waters are most refreshing and necessary.

6:18 Perish - They are gone out of their channel, flowing hither and thither, 'till they are quite consumed.

6:19 Tema - This place and Sheba were both parts of the hot and dry country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers. Companies - Men did not there travel singly, as we do, but in companies for their security against wild beasts and robbers.

6:20 Hoped - They comforted themselves with the expectation of water.Ashamed - As having deceived themselves and others. We prepare confusion for ourselves, by our vain hopes: the reeds break under us, because we lean upon them.

6:21 Nothing - You are to me as if you had never come to me; for I have no comfort from you. Afraid - You are shy of me, and afraid for yourselves, lest some further plagues should come upon me, wherein you for my sake, should be involved: or, lest I should be burdensome to you.

6:22 Did I say - Give me something for my support or relief.You might have at least given me comfortable words, when I expected nothing else from you.

6:23 Deliver - By the force of your arms, as Abraham delivered Lot. Redeem - By price or ransom.

6:24 Teach - Convince me by solid arguments. I will - I will patiently hear and gladly receive your counsels.

6:25 Forcible - The words of truth have a marvellous power.Reprove - But there is no truth in your assertions or weight in your arguments.

6:26 Words - Do you think it is sufficient to quarrel with some of my words, without giving allowance for human infirmity, or extreme misery.Desperate - Of a poor miserable, hopeless and helpless man.As wind - Which pass away and are forgotten.

6:27 Overwhelm - You load with censures and calumnies.Desolate - Me who am deprived of all my children, my estate, and my friends. I spoke all I thought, as to my friends, and you thence occasion to cast me down.

6:28 Look - Consider my cause better than you have done, that you may give a more righteous judgment. Evident - You will plainly discover it.

6:29 Return - Turn from your former judgment. Iniquity - Or, there shall be no iniquity, in my words. Righteousness - In this cause or matter between you and me; and you will find the right to be on my side.

6:30 Is there - Consider if there be any untruth or iniquity in what I have already said, or shall farther speak. Taste - My judgment, which judgeth of words and actions, as the palate doth of meats.

7  Job bemoans himself to his friends, Job 7:1-6.
To God, Job 7:7-16.
Begs for pardon and death, Job 7:17-21.

7:1 Is there not - Job is here excusing what he cannot justify, his passionate longing for death. A time - Is there not a time limited by God, wherein man shall live in this sinful, and miserable world?And is it a crime in me, to desire that God would bring me to that joyful period? Our time on earth is limited and short, according to the narrow bounds of this earth. But heaven cannot be measured, nor the days of heaven numbered. Hireling - Whose time is short, being but a few years, or days, whose condition is full of toil and hardship.

7:2 Shadow - That is, the sun - set, the time allotted for his rest.

7:3 So - This so respects not so much the desire of an hired servant, as the ground of it, his hard toil and service. Possess - God, hath given me this as my lot and inheritance. Months - So he calls them rather than days, to note the tediousness of his affliction.Vanity - Empty and unsatisfying. Nights - He mentions nights, because that is the saddest time for sick and miserable persons; the darkness and solitude of the night being of themselves uncomfortable, and giving them more opportunity for solemn and sorrowful reflections.

7:5 Worms - Which were bred out of Job's corrupted flesh and sores.Dust - The dust of the earth upon which he lay. Broken - By ulcers in all parts of it.

7:6 Swifter - The time of my life hastens to a period.Shuttle - Which passes in a moment from one end of the web to the other.Hope - Of enjoying any good day here.

7:7 O - He turns his speech to God. Perhaps observing, that his friends grew weary of hearing it. If men will not hear us, God will: if men cannot help us, he can: for his arm is not shortened, neither is his ear heavy.

7:8 No more - In this mortal state: I shall never return to this life again. Am not - If thou cast one angry look upon me, I am not; thou canst look me into eternity.

7:9 No more - Never until the general resurrection. When we see a cloud which looked great, as if it would eclipse the sun, of a sudden dispersed and disappearing, say, Just such a thing is the life of man, a vapour that appears for a while and then vanisheth away.

7:10 Any more - He shall no more be seen and known in his former habitation. It concerns us to secure a better place when we die: for this will own us no more.

7:11 Therefore - Since my life is so vain and short, and when once lost, without all hopes of recovery. I will plead with God for pity before I die; I will not smother my anguish within my breast, but will ease myself by pouring out my complaints.

7:12 A sea - Am I as fierce and unruly as the sea, which, if thou didst not set bounds to it, would overwhelm the earth? Or, am I a vast and ungovernable sea - monster? Which thou must restrain by thy powerful providence. That, etc - That thou shouldest guard and restrain me with such heavy and unexampled miseries? We are apt in affliction to complain of God, as if he laid more upon us than there is occasion for: whereas we are never in heaviness, but when there is need, nor more than there is need.

7:17 What, etc - What is there in that poor, mean, creature called man, miserable man, as this word signifies, which can induce thee to take any notice of him, or to make such account of him? Man is not worthy of thy favour, and he is below thy anger; that thou shouldest concern thyself so much about him, as one near and dear to thee?

7:18 And try, etc - What is man that vain, foolish creature, that thou shouldest magnify or regard, or visit him, (with thy mercy and blessings, that thou shouldest so far honour and regard him, as by thy visitation to preserve his spirit, or hold his soul in life) and try him, which God doth not only by afflictions, but also by prosperity and both inward and outward blessings? That thou shouldst observe his motions every moment, as in care for him, and jealous over him?

7:19 How long - How long will it be ere thou withdraw thy afflicting hand? Swallow - That I may have a breathing time: a proverbial expression.

7:20 Sinned - Although I am free from those crying sins, for which my friends suppose thou hast sent this judgment upon me, yet, I freely confess I am a sinner, and therefore obnoxious to thy justice. What, etc - To satisfy thy justice, or regain thy favour? Who dost know and diligently observe all mens inward motions, and outward actions; and therefore, if thou shalt be severe to mark mine iniquities, I have not what to say or do unto thee. My case is singular, none is shot at as I am.

7:21 Pardon - Seeing thou art so gracious to others, why may not I hope for the same favour from thee? Dust - If thou dost not speedily help me, it will be too late. But I shall not be - It will be to late to shew me favour.

8  Bildad affirms, that Job had spoken amiss, Job 8:1-3.
That if he would sincerely seek to God, God would help him, Job 8:4-7.
That it is usual with God, to destroy the hypocrite, Job 8:8-19.
The joy of the upright, Job 8:20-22.

8:2 Strong wind - Boisterous and violent.

8:3 Doth God - Heb. The might God, as this word signifies, the Almighty, or All - sufficient God, as the next name of God implies.These names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self - sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him.Pervert - Judge unrighteously? No, this is inconsistent with God's nature, and with his office of governor of the world.

8:4 If - If thou wast innocent, thy children, upon whom a great part of these calamities fell, might be guilty; and therefore God is not unrighteous in these proceedings.

8:5 Betimes - Heb. rise early to seek him, if thou wouldest seek him speedily, early and diligently.

8:6 Habitation - The concerns of thy house and family; which thou hast got and managed with righteousness.

8:8 Search - Seriously and industriously search the ancient records.

8:9 We, etc - But lately born, and therefore have but little knowledge and experience. We live not so long as they did, to make observations on the methods of Divine Providence.

8:10 Utter - Not partially, but sincerely, speaking their inward thoughts; not rashly, but from deep consideration; not by hearsay, but their own knowledge.

8:11 Can, etc - The hypocrite cannot build his hope, without some false, rotten ground or other, any more than the rush can grow without mire, or the flag without water.

8:12 Greenness - Whereby it promises long continuance. Tho' no man cut it down, it withers of itself, sooner than other herbs.

8:13 Paths - Of wicked men. By their paths he doth not understand their manner of living, but the events which befall them, God's manner of dealing with them.

8:14  Hope - Whose wealth and outward glory, the matter of his hope,and trust, shall be cut off suddenly and violently taken away from him.Web - Which tho' it be formed with great art and industry, is easily swept down, or pulled in pieces.

8:15 House - He shall trust to the multitude of his children and servants, and to his wealth, all which come under the name of a man's house in scripture. Hold it - To uphold himself by it. But his web, that refuge of lies, will be swept away, and he crushed in it.

8:16 He - The secure and prosperous sinner may think himself wronged, when he is compared to a rush or flag. Compare him then to a flourishing and well - rooted tree. Yet even then shall he be suddenly cut off.Green - Flourisheth in the world. Before the sun - Publickly and in the view of all men. Branch - His children, who are here mentioned as additions not only to his comfort, but also to his strength and safety.Garden - A place where it is defended from those injuries to which the trees of the field are subject, and where, besides the advantages common to all trees, it hath peculiar helps from the art and industry of men.So he supposes this man to be placed in the most desirable circumstances.

8:17 Heap - Of stones. This circumstance is added, to signify its firmness and strength, that it was not in loose and sandy ground, which a violent wind might overthrow, but in solid ground, within which were many stones, which its numerous and spreading roots embrace, folding and interweaving themselves about them. Seeth - The tree reacheth thither, takes the advantage of that place for the strengthening of itself.

8:18 He - God, who is the saviour of good men, and the destroyer of the wicked. It - The place; to which denying him, and seeing him, are here ascribed figuratively. Not seen - He shall be so utterly extirpated and destroyed, that there shall be no memorial of him left.

8:19 Behold - This is the issue of the flourishing state. This all his joy comes to. And, etc - Out of the same earth or place shall another tree grow.

8:20 Behold - God who will not help the evildoer, will not cast away a good man, tho he may be cast down. Yet it may be, he will not be lifted up in this world: and therefore Bildad could not infer, that if Job was not restored to temporal prosperity, he was not a good man. Let us judge nothing before the time, but wait 'till the secrets of all hearts are revealed, and the present difficulties of providence solved, to universal and everlasting satisfaction.

8:21  'Till, etc - And what I have said in general of good men, shallbe made good to thee, if thou art such: God will not forsake thee, nor desist from doing thee good, 'till he give thee abundant matter of rejoicing.

9  God's justice, wisdom, power and sovereignty, Job 9:1-13.
Job condemns himself, as not able to contend with God, Job 9:14-21.
Shews that we cannot judge men by their outward condition, Job 9:22-24.
And complains of the greatness of his troubles, and the loss he was at, what to say or do, Job 9:25-35.

9:2 I know - That God is just in all his ways, that he doth ordinarily bless the righteous, and punish the wicked. Before God - And I know that no man is absolutely just, if God be severe to mark what is amiss in him.

9:3 One - One accusation among a thousand which God shall produce against him.

9:4 He - He is infinitely wise, and searcheth all mens hearts and ways, and discovers a multitude of sins which mens short sighted - eyes cannot see; and therefore can charge them with innumerable evils, where they thought themselves innocent, and sees far more malignity than men could discern in their sins. Mighty - So that whether men contend with God by wisdom or by strength: God will be conqueror.Hardened himself - Obstinately contended with him. The devil promised himself that Job in the day of his affliction, would curse and speak ill of God. But instead of that, he sets himself to honour God, and speak highly of him. As ill pained as he is, and as much as he is taken up with his own miseries, when he has occasion to mention the wisdom and power of God, he forgets his complaints and expatiates with a flood of eloquence on that glorious subject.

9:5 Who - He proceeds to give evidence of the Divine power and wisdom.Removeth - Suddenly and unexpectedly. They - The mountains, to which he ascribes sense and knowledge figuratively. In anger - In token of his displeasure with the men that live upon them.

9:6 The earth - Great portions of it, by earthquakes, or by removing islands. Pillars - The deep and inward parts of it, which like pillars supported those parts that appear to our view.

9:8 Who. etc - A farther description of a black and tempestuous season, wherein the heavens seem to be brought down nearer to the earth.Treadeth - Represseth and ruleth them when they rage and are tempestuous: for treading upon any thing, signifies in scripture using power and dominion over it.

9:9 Ordereth - Disposeth them, governeth their rising and setting, and all their influences. These he names as constellations of greatest eminency; but under them he seems to comprehend all the stars, which as they were created by God, so are under his government. Arcturus is a northern constellation, near that called the Bear. Orion is a more southerly constellation, that rises to us in December. The Pleiades is a constellation not far from Orion, which we call the seven stars: by the chambers, (or inmost chambers, as the word signifies) of the south, he seems to understand those stars and constellations which are toward the southern pole, which are called inward chambers, because they are for the most part hid and shut up from these parts of the world.

9:10 Doth great things, etc - Job here says the same that Eliphaz had said, chap.Job 5:9, and in the original, in the very same words, with design to shew his full agreement with him, touching the Divine perfections.

9:11 Goeth - He works by his providence in ways of mercy or judgment.Passeth - He goeth from place to place: from one action to another: he speaks of God after the manner of men.

9:12 Taketh - If he determines to take away from any man his children or servants, or estate, who is able to restrain him from doing it?Or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.

9:13 Helpers - Those who undertake to uphold and defend one another against him. Stoop - Fall and are crushed by him.

9:14 How shall I - Since no creature can resist his power, and no man can comprehend his counsels and ways; how can I contend with him?Answer his allegations and arguments, produced against me.

9:15 Tho' - Though I were not conscious to myself of any sin.Would not - I durst not undertake to plead my cause against him; or maintain my integrity before him, because he knows me better than I know myself. Supplication - That he would judge favourably of me and my cause, and not according to the rigour of his justice.

9:16 Yet - I could not believe that God had indeed granted my desire, because I am still full of the tokens of his displeasure; and therefore should conclude that it was but a pleasant dream, and not a real thing.

9:17 Breaketh - Unexpectedly, violently, and irrecoverably.Cause - Not simply without any desert of his, but without any special cause of such singular afflictions; and peculiar and extraordinary guilt, such as his friends charged him with.

9:18 Breath - My pains are continual, and I have not so much as a breathing time free from them.

9:19 If - If my cause were to be decided by power.Is Strong - Stronger than I. Judgment - If I would contend with him in a way of right. Who - There is no superior judge that can summon him and me together.

9:20 Justify - If I plead against God mine own righteousness and innocency.

9:21 Perfect - If I should think myself perfect, yet I would not know, not acknowledge, my soul; I could not own nor plead before God the integrity of my soul, but would only make supplication to my judge, I would abhor, or condemn my life, I would not trust to the integrity either of my soul and heart, or of my life, so as to justify myself before the pure and piercing eyes of the all - seeing God.

9:22 This - In the other things which you have spoken of God's greatness, and justice, I do not contend with you, but this one thing I do, and must affirm against you. He - God sends afflictions promiscuously upon good and bad men.

9:23 Suddenly - If some common judgment come upon a people.Laugh - God will be well pleased, to see how the same scourge, which is the perdition of the wicked, is the trial of the innocent, and of their faith, which will be found unto praise and honour and glory.

9:24 The earth - The dominion over it. Into - Into their power.As good men are frequently scourged, so the wicked are advanced.Faces - Meantime he covers the faces of wise and good men, fit to be judges, and buries them alive in obscurity, perhaps suffers them to be condemned, and their faces covered as criminals, by those to whom the earth is given. This is daily done: if it be not God that doth it, where and who is he that doth?

9:25 Now - What he had said of the calamities which God frequently inflicts upon good men, he now exemplifies in himself. My days - The days of my life. Post - Who rides upon swift horses. See - I enjoy no good in them. Seeing is often put for experiencing either good or evil.

9:26 Eagle - Which flies swiftly, especially when in the sight of his prey. See here how swift the motion of time is! It is always upon the wing, hastening to its period. What little need have we of past - times!What great need to redeem time, which runs out, runs on so fast toward eternity! And how vain are the enjoyments of time, which we may be deprived of, even while time continues! Our day may be longer than our sunshine: and when that is gone, it is as if it had never been.

9:28 Afraid - I find all such endeavours vain; for if my griefs be suspended for a time, yet my fears continue. Will not - I plainly perceive thou, O God, (to whom he makes a sudden address, as he doth also, ver. Job 9:31,) wilt not clear my innocency by removing those afflictions which make them judge me guilty of some great crime.Words proceeding from despair and impatience.

9:29 I shall - I shall be used like a wicked man still.Why - Why then should I comfort myself with vain hopes of deliverance, as thou advisest me.

9:30 If - If I clear myself from all imputations, and fully prove my innocency before men.

9:31 Yet - God would prove him to be a most guilty creature, notwithstanding all his purity before men. Abhor - I shall be so filthy, that my own clothes, if they had any sense in them, would abhor to touch me.

9:32 A man - But one infinitely superior to me in majesty, and power, and wisdom, and justice. That - That I should presume to debate my cause with him. Come - Face to face, to plead upon equal terms.

9:33 Days - man - Or, umpire. Lay his hand - Order and govern us in pleading; and oblige us to stand to his decision. Our Lord Jesus is now the blessed days - man, who has mediated between heaven and earth, has laid his hand upon us both: to him the father hath committed all judgment. But this was not made so clear then, as it is now by the gospel, which leaves no room for such a complaint as this.

9:34 Fear - The fear and dread of his majesty and justice. Let him not deal with me according to his perfect justice, but according to his grace and clemency.

9:35 Then - I would speak freely for myself, being freed from that dread, which takes away my spirit and courage. It is not - I am not free from his terror, and therefore cannot plead my cause with him.

10  Job complains of the hardships he was under, Job 10:1-7.
Pleads with God, that he is his workmanship, Job 10:8-13.
Complains again, that God deals severely with him, Job 10:14-17.
Comforts himself with the thoughts of death, Job 10:18-22.

10:1 Shall I - Shall I give over complaining?

10:2 Condemn - Or, pronounce me not to be a wicked man, neither deal with me as such, as I confess thou mightest do in rigorous justice: O discover my integrity by removing this stroke, for which my friends condemn me. Wherefore - For what ends and reasons, and for what sins; for I am not conscious to myself of any peculiar sins by which I have deserved to be made the most miserable of all men.When God afflicts, he contends with us: when he contends with us, there is always a reason for it. And it is desirable to know, what that reason is, that we may forsake whatever he has a controversy with us for.

10:3 Good - Dost thou take any pleasure in it? Far be it from Job, to think that God did him wrong. But he is at a loss to reconcile his providences with his justice. And so other good men have often been, and will be, until the day shall declare it.

10:4 Eyes of faith - No. Eyes of flesh cannot see in the dark: but darkness hideth not from God. Eyes of flesh are but in one place at a time, and can see but a little way. But the eyes of the Lord are in every place, and run to and fro thro' the whole earth. Eyes of flesh will shortly be darkened by age, and shut up by death. But the eyes of God are ever the same, nor does his sight ever decay.As man - Man sees the outside only, and judges by appearances: but thou seest mine heart.

10:5 Man's - Man's time is short and uncertain, and therefore he must improve it, and diligently search out the crimes of malefactors, lest by death he lose the opportunity of doing justice: but thou art eternal, and seest at one view all mens hearts, and all their actions present and to come; and therefore thou dost not need to proceed with me in this manner, by making so long a scrutiny into my heart and life.

10:6 Searchest - Keeping me so long upon the rack, to compel me to accuse myself.

10:7 Wicked - An hypocrite, as my friends account me. Deliver - But thou art the supreme ruler of the world; therefore I must wait thy time, and throw myself on thy mercy, in submission to thy sovereign will.

10:9 Clay - As a potter makes a vessel of clay; so this may note both the frailty of man's nature, which of itself decays and perishes, and doth not need such violent shocks to overthrow it; and the excellency of the Divine artifice commended from the meanness of the materials; which is an argument why God should not destroy it. Again - I must die by the course of nature, and therefore while I do live, give me some ease and comfort.

10:10 As milk - Thus he modestly and accurately describes God's admirable work in making man out of a small and liquid, and as it were milky substance, by degrees congealed and condensed into that exquisite frame of man's body.

10:11 Clothed - Covered my inward and more noble parts; which are first formed. So he proceeds in describing man's formation gradually.Bones - The stay and strength of the body; and some of them, as the skull and ribs, enclose and defend its vital parts.

10:12 Life - Thou didst not only give me a curious body, but also a reasonable soul: thou didst at first give me life, and then maintain it in me; both when I was in the womb (which is a marvellous work of God) and afterward when I was unable to do anything to preserve my own life. Favour - Thou didst not give mere life, but many other favours, such as nourishment by the breast, education, knowledge, and instruction.Visitation - The care of thy providence watching over me for my good, and visiting me in mercy. Preserved - My life, which is liable to manifold dangers, if God did not watch over us every day and moment. Thou hast hitherto done great things for me, given me life, and the blessings of life, and daily deliverances: and wilt thou now undo all that thou hast done? And shall I who have been such an eminent monument of thy mercy, now be a spectacle of thy vengeance.

10:13 Hid - Both thy former favours and thy present frowns. Both are according to thy own will, and therefore undoubtedly consistent, however they seem. When God does what we cannot account for, we are bound to believe, there are good reasons for it hid in his heart. It is not with us, or in our reach to assign the cause; but I know this is with thee.

10:14 Markest - If I am a wicked man, I cannot hide it from thee; and thou wilt punish me for it.

10:15 Wicked - An hypocrite, as my friends esteem me. Righteous - An upright man; so whether good or bad, all comes to one. Yet - Yet I have no comfort, or hopes of any good. Confusion - I am confounded within myself, not knowing what to say or do. Let my extremity move thee to pity, and help me.

10:16 Lion - Which hunteth after his prey with great eagerness, and when he overtakes it, falls upon it with great fury. Returnest - The lion tears its prey speedily, and so ends its torments; but thou renewest my calamities again and again, and makest my plagues wonderful both for kind and extremity, and continuance.

10:17 Witnesses - Thy judgments, which are the evidences both of my sins, and of thy wrath. Indignation - My miseries are the effects of thine anger. Army - Changes may denote the various kinds, and an army the great number of his afflictions.

10:20 Cease - My life is short, and of itself hastens to an end, there is no need that thou shouldest grudge me some ease for so small a moment.

11  Zophar charges Job with falsehood and pride, Job 11:1-4.
Wishes that God would convince him of his wisdom, justice, and unsearchable perfections, Job 11:5-9.
Of his sovereignty, power and the cognisance he takes of men, Job 11:10-12.
He assures him, that on his repentance, God would restore him to prosperity, but that the wicked should perish, Job 11:13-20.

11:1 Then answered - How hard is it, to preserve calmness, in the heat of disputation! Eliphaz began modestly: Bildad was a little rougher: But Zophar falls upon Job without mercy. "Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary, to put the worst colours they can upon them and their performances, and right or wrong to make them odious."

11:2 Answered - Truly, sometimes it should not. Silence is the best confutation of impertinence, and puts the greatest contempt upon it.

11:3 Lies - Both concerning thy own innocency, and concerning the counsels and ways of God. Mockest - Our friendly and faithful counsels, Job 6:14-15, Job 6:25-26.

11:4 Doctrine - Concerning God and his providence. Clean - I am innocent before God; I have not sinned either by my former actions, or by my present expressions. But Zophar perverts Job's words, for he did not deny that he was a sinner, but only that he was an hypocrite.

11:5 Speak - Plead with thee according to thy desire: he would soon put thee to silence. We are commonly ready with great assurance to interest God in our quarrels. But they are not always in the right, who are most forward, to appeal to his judgment, and prejudge it against their antagonists.

11:6 Secrets - The unsearchable depths of God's wisdom in dealing with his creatures. Double - That they are far greater (the word double being used indefinitely for manifold, or plentiful) than that which is manifested. The secret wisdom of God is infinitely greater than that which is revealed to us by his word or works: the greatest part of what is known of God, is the least part of those perfections that are in him. And therefore thou dost rashly in judging so harshly of his proceedings with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins; whereas the all - knowing God sees innumerable sins in thee, for which he may utterly destroy thee.

11:7 Find out - Discover all the depths of his wisdom, and the reasons of his actions?

11:10 Cut off - A person or family. Shut - Its a prison, or in the hands of an enemy. Gather - Whether it pleaseth God to scatter a family, or to gather them together from their dispersions. Hinder - Or, who can contradict him, charge him with injustice in such proceedings?

11:11 Knoweth - Though men know but little of God, yet God knows man exactly. He knoweth that every man in the world is guilty of much vanity and folly, and therefore seeth sufficient reason for his severity against the best men. Wickedness - He perceiveth the wickedness of evil men, though it be covered with the veil of religion. Consider - Shall he only see it as an idle spectator, and not observe it as a judge to punish it?

11:12 Man - That since the fall is void of all true wisdom, pretends to be wise, and able to pass a censure upon all God's ways and works.Colt - Ignorant, and dull, and stupid, as to divine things, and yet heady and untractable.

11:13 Heart - To seek God; turning thy bold contentions with God into humble supplications.

11:15 Lift up - Which denotes chearfulness, and holy boldness.Without spot - Having a clear and unspotted conscience.Steadfast - Shall have a strong and comfortable assurance of God's favour.

11:16 As waters - Thou shalt remember it no more, than men remember a land - flood, which as it comes, so it goes away suddenly.

11:17 Shine - Light in scripture commonly signifies prosperity and glory. Thy comfort, like the morning - light shall shine brighter and brighter, until the perfect day.

11:18 Secure - Thy mind shall be quiet and free from terrors, because thou shalt have a firm and well - grounded confidence in God. Dig - Either to fix thy tents, which after the manner of the Arabians were removed from place to place: or to plough the ground, as he had done, chap.Job 1:14, or to make a fence about thy dwelling.

11:20 Fail - Either with grief and tears for their sore calamities: or with long looking for what they shall never attain. Their hope - They shall never obtain deliverance out of their distresses, but shall perish in them. Ghost - Shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death.

12  Job blames his friends for their self - conceit and unkind behaviour, Job 12:1-5.
Shews that the wicked often prosper, Job 12:6-11.
Confirms and enlarges upon what had been said, of the wisdom, power and providence of God, Job 12:12-25.

12:2 Ye - You have engrossed all the reason of mankind; and each of you has as much wisdom as an whole people put together. All the wisdom which is in the world, lives in you, and will be utterly lost when you die.When wise and good men die, it is a comfort to think that wisdom and goodness do not die with them: it is folly to think, that there will be a great, irreparable loss of us when we are gone, since God has the residue of the spirit, and can raise up others more fit to do his work.

12:3 But - In these things, which he speaks not in a way of boasting, but for the just vindication both of himself, and of that cause of God, which for the substance of it he maintained rightly, as God himself attests, chap.Job 42:7.Such things - The truth is, neither you nor I have any reason to be puffed up with our knowledge of these things: for the most barbarous nations know that God is infinite in wisdom, and power, and justice. But this is not the question between you and me.

12:4 Upon God - Even by my religious neighbours, by those who call upon God, and not in vain; whose prayers therefore I covet, not their reproaches. The just - I, who, notwithstanding all their hard censures dare still own it, that through God's grace I am an upright man.

12:5 Slip with his feet - And fall into trouble; tho' he had formerly shone as a lamp, he is then looked upon as a lamp going out, as the snuff of a candle, which we throw to the ground and tread upon; and accordingly is despised in the thought of him that is at ease.

12:6 Are secure - Job's friends had all supposed, that wicked men cannot prosper long in the world. This Job opposes, and maintains, that God herein acts as sovereign, and reserves that exact distribution of rewards and punishments for the other world.

12:7 But - If thou observest the beasts, and their properties and actions, and events, from them thou mayst learn this lesson: that which Zophar had uttered with so much pomp and gravity, chap.Job 11:7-9, concerning God's infinite wisdom, saith Job, thou needest not go into heaven or hell to know. but thou mayst learn it even from the beasts.

12:9 Lord - This is the only time that we meet with the name Jehovah in all the discourses between Job and his friends. For God in that age was more known by the name of Shaddai, the Almighty.

12:11 Doth not - This may be a preface to his following discourse; whereby he invites them to hear and judge of his words candidly and impartially; that they and he too might agree in disallowing what should appear to be false, and owning of every truth.

12:12 Wisdom - These words contain a concession of what Bildad had said, chap.Job 8:8-9, and a joining with him in that appeal; but withal, an intimation that this wisdom was but imperfect, and liable to many mistakes; and indeed mere ignorance and folly, if compared with the Divine wisdom, and therefore that antiquity ought not to be received against the truths of the most wise God.

12:14 No opening - Without God's permission. Yea, he shuts up in the grave, and none can break open those sealed doors. He shuts up in hell, in chains of darkness, and none can pass that great gulf.

12:15 The waters - Which are reserved its the clouds, that they may not fall upon the earth. They - The waters upon the earth, springs, and brooks, and rivers. As at the time of the general deluge, to which here is a manifest allusion.

12:16 With him - The same thing he had said before, ver. Job 12:13, but he repeats it here to prepare the way for the following events, which are eminent instances, both of his power and wisdom.Are his - Wholly subject to his disposal. He governs the deceiver and sets bounds to his deceits, how far they shall extend; he also over - rules all this to his own glory, and the accomplishment of his righteous designs of trying the good, and punishing wicked men, by giving them up to believe lies. Yet God is not the author of any error or sin, but only the wise and holy governor of it.

12:17 Spoiled - The wise counsellors or statesmen, by whom the affairs of kings and kingdoms are ordered, he leadeth away as captives in triumph, being spoiled either of that wisdom which they had, or seemed to have; or of that power and dignity which they had enjoyed. Fools - By discovering their folly, and by infatuating their minds, and turning their own counsels to their ruin.

12:18 Looseth - He freeth them from that wherewith they bind their subjects to obedience, their power and authority, and that majesty which God stamps upon kings, to keep their people in awe. Girdeth - He reduces them to a mean and servile condition; which is thus expressed, because servants did use to gird up their garments (that after the manner of those parts were loose and long) that they might be fitter for attendance upon their masters: he not only deposes them from their thrones, but brings them into slavery.

12:20 The speech - By taking away or restraining the gift of utterance from them. Or, by taking away their understanding which should direct their speech. Trusty - Of those wise and experienced counsellors, that were trusted by the greatest princes.

12:22 Darkness - The most secret counsels of princes, which are contrived and carried on in the dark.

12:23 Nations - What hitherto he said of princes, he now applies to nations, whom God does either increase or diminish as he pleases.

12:25 Grope - Thus are the revolutions of kingdoms brought about by an overruling providence. Heaven and earth are shaken: but the Lord remaineth a king forever.

13  Job sharply reproves his friends, Job 13:1-13.
Professes his faith, Job 13:14-16.
Desires to be heard, Job 13:17-19.
Expostulates with God, Job 13:20-28.

13:1 Lo - All this which either you or I have discoursed concerning the infinite power and wisdom of God. I know, both by seeing it, by my own observation and experience, and by hearing it from my ancestors.

13:3 Surely - I had rather debate the matter with God than with you.I am not afraid of presenting my person and cause before him, who is a witness of my integrity.

13:8 Accept - Not judging according to the right of the cause, but the quality or the person.

13:12 Remembrance - Mouldering and coming to nothing. And the consideration of our mortality should make us afraid of offending God.Your mementos are like unto ashes, contemptible and unprofitable.

13:14 Wherefore - And this may be a reason of his desire of liberty of speech, because he could hold his tongue no longer, but must needs tear himself to pieces, if he had not some vent for his grief. The phrase having his life in his hand, denotes a condition extremely dangerous.

13:17 Hear - He now comes more closely to his business, the foregoing verses being mostly in way of preface.

13:18 Behold - I have seriously considered the state of my case, and am ready to plead my cause.

13:19 The ghost - My grief would break my heart, if I should not give it vent.

13:21 Withdraw - Suspend my torments during the time of my pleading with thee, that my mind may be at liberty. Do not present thyself to me in terrible majesty, neither deal with me in rigorous justice.

13:22 Then - This proposal savoured of self - confidence, and of irreverence towards God; for which, and the like speeches, he is reproved by God, Job 38:2-3, Job 40:2.

13:23 My sin - That I am a sinner, I confess; but not that I am guilty of such crimes as my friends suppose, if it be so, do thou, O Lord, discover it.

13:25 Leaf - One that can no more resist thy power, than a leaf, or a little dry straw can resist the wind or fire.

13:26 Writest - Thou appointest or inflictest. A metaphor from princes or judges, who anciently used to write their sentences.

13:28 He - He speaks of himself in the third person, as is usual in this and other sacred books. So the sense is, he, this poor frail creature, this body of mine; which possibly he pointed at with his finger, consumeth or pineth away.

14  Man's life is but short, sorrowful, and sinful; on which consideration he pleads for mercy, Job 14:1-6.
Other creatures revive, but man does not, Job 14:7-12.
Various wishes and complaints, Job 14:13-22.

14:1 Man - A weak creature, and withal corrupt and sinful, and of that sex by which sin and all other calamity was brought into the world.

14:2 Flower - The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost in the shadows of night. Of neither do we make any account, in neither do we put any confidence.

14:4 Not one - No man. This is the prerogative of thy grace, which therefore I humbly implore.

14:5 Determined - Limited to a certain period. With thee - In thy power and disposal. Thou hast appointed a certain end of his days, beyond which he cannot prolong his life.

14:6 Turn - Withdraw thine afflicting hand from him, that he may have some present ease. 'Till - He come to the period of his life, which thou hast allotted to him, as a man appoints a set time to an hired servant.

14:8 Die - To outward appearance.

14:9 Scent - By means of water. Scent or smell, is figuratively ascribed to a tree.

14:10 Man - Two words are here used for man. Geber, a mighty man, tho' mighty, dies. Adam, a man of earth, returns to it. Before death, he is dying daily, continually wasting away. In death, he giveth up the ghost, the spirit returns to God that gave it. After death, where is he? Not where he was: his place knows him no more.But is he nowhere? Yes, he is gone to the world of spirits, gone into eternity, gone, never to return to this world!

14:11 As - So it is with man. Or thus, as when the waters fail from the sea, when the sea forsakes the place into which it used to flow, the river which was fed by it, decayeth and drieth up without all hopes of recovery.

14:12 Lieth - In his bed, the grave. 'Till - Until the time of the general resurrection, when these visible heavens shall pass away.

14:13 The grave - The grave is not only a resting - place, but an hiding - place to the children of God. He hides them in the grave, as we hide our treasure in a place of secrecy and safety.Hide me there, not only from the storms of this life, but for the glory of a better. Until thy wrath be past - As long as our bodies lie in the grave, there are some fruits of God's wrath against sin: until the set time comes, for their being remembered, as Noah was remembered in the ark, Gen 8:1. Our bodies shall not be forgotten in the grave, there is a time set for their being enquired after.

14:14 Shall he live? - He shall not in this world. Therefore I will patiently wait 'till that change comes, which will put a period to my calamities.

14:15 Answer thee - Thou shalt call my soul to thyself: and I will chearfully answer, Here I am: knowing thou wilt have a desire to the work of thy hands - A love for the soul which thou hast made, and new - made by thy grace.

14:16 Numbereth - Thou makest a strict enquiry into all my actions.

14:17 Sealed - As writings or other choice things, that they may all be brought forth upon occasion, and not one of them forgotten. Thou keepest all my sins in thy memory. But herein Job speaks rashly.

14:18 And - As when a great mountain falls, by an earthquake or inundation, it moulders away like a fading leaf, (as the Hebrew word signifies) and as the rock, when by the violence of winds or earthquakes it is removed out of its place, and thrown down, is never re - advanced: and as the waters by continual droppings, wear away the stones, so that they can never be made whole again: and as thou wastest away, by a great and violent inundation, the things which grow out of the dust of the earth, herbs, and fruits, and plants, which once washed away are irrecoverably lost; in like manner, thou destroyest the hope of man: when man dies, all hope of his living again in this world is lost.

14:20 Prevailest - When once thou takest away this life, it is gone forever. Sendest - To his long home.

14:21 Knoweth not - Either is ignorant of all such events: or, is not concerned or affected with them. A dead or dying man minds not these things.

15  Eliphaz reproves Job for justifying himself, Job 15:1-13.
Persuades him to humble himself before God, Job 15:14-16.
Describes the misery of wicked men, Job 15:17-35.

15:2 Fill - Satisfy his mind and conscience. East wind - With discourses not only unprofitable, but also pernicious both to himself and others; as the east - wind was in those parts.

15:4 Castest off - Heb. thou makes void fear; the fear of God, piety and religion, by thy unworthy speeches of God, and by those false and pernicious principles, that God makes no difference between good and bad in the course of his providence, but equally prospers or afflicts both: thou dost that which tends to the subversion of the fear and worship of God. Restrainest prayer - Thou dost by thy words and principles, as far as in thee lies, banish prayer out of the world, by making it useless and unprofitable to men.

15:5 Uttereth - Thy words discover the naughtiness of thy heart.Crafty - Thou speakest wickedly, and craftily: thou coverest thy impious principles with fair pretences of piety.

15:11 Are - Are those comforts, which we have propounded to thee on condition of thy repentance, small and contemptible in thine eyes?Secret - Hast thou any secret and peculiar way of comfort which is unknown to us, and to all other men?

15:12 Why - Why dost thou suffer thyself to be transported by the pride of thine heart, to use such unworthy expressions? Wink - Why dost thou look with such an angry, supercilious, and disdainful look?

15:13 Against God - Eliphaz here does in effect give the cause on Satan's side, and affirms that Job had done as he said he would, Curse God to his face.

15:15 Saints - In his angels, chap.Job 4:18, who are called his saints or holy ones, Deu 33:2 Job 15, Psa 103:20, . Who though they were created holy, yet many of them fell. Heavens - The angels that dwell in heaven; heaven being put for its inhabitants. None of these are pure, simply and perfectly, and comparatively to God. The angels are pure from corruption, but not from imperfection.

15:16 Who - Who besides his natural proneness to sin, has contracted habits of sinning; and sins as freely, as greedily and delightfully, as men, especially in those hot countries, drink up water.

15:17 I - I will prove what I have affirmed, that such strokes as thine are peculiar to hypocrites. Seen - I speak not by hear - say, but from my own experience.

15:18 Hid - They judged it to be so certain and important a truth, that they would not conceal it in their own breasts.

15:19 To whom - By the gracious gift of God: this he alleges to make their testimony more considerable, because these were no obscure men, but the most worthy and famous men in their ages; and to confute what Job had said, chap.Job 9:24, that the earth was given into the hand of the wicked. By the earth he means the dominion and possession of it. Stranger - No person of a strange nation and disposition, or religion. Passed - Through their land, so as to disturb, or spoil them, as the Sabeans and Chaldeans did thee. God watched over those holy men so, that no enemy could invade them; and so he would have done over thee, if thou hadst been such an one.

15:20 Pain - Lives a life of care, and fear, and grief, by reason of God's wrath, the torments of his own mind, and his outward calamities.Hidden - He knows not how short the time of his life is, and therefore lives in continual fear of losing it. Oppressor - To the wicked man: he names this one sort of them, because he supposed Job to be guilty of this sin, in opposition of what Job had affirmed of the safety of such persons, chap.Job 12:6, and because such are apt to promise themselves a longer and happier life than other men.

15:21 A sound - Even when he feels no evil, he is tormented with perpetual fears. Come upon him - Suddenly and unexpectedly.

15:22 Believeth not - When he falls into trouble, he despairs of deliverance, by reason of his guilty conscience. Waited for - Besides the calamity which is upon him, he is in constant expectation of greater; the sword is used for any grievous affliction.

15:23 Knoweth - From his own guilty conscience.

15:25 For - Now he gives the reason of all the fore - mentioned calamities, which was his great wickedness. Against God - He sinned against God with an high hand. The Almighty - Which aggravates the madness of this poor worm that durst fight against the omnipotent God.

15:26 He - The wicked man. Neck - As a stout warrior who cometh close to his adversary and grapples with him. He acts in flat opposition to God, both to his precepts and providences.Bosses - Even where his enemy is strongest.

15:27 Because - This is mentioned as the reason of his insolent carriage towards God, because he was fat, rich, potent, and successful, as that expression signifies, Deu 32:15 Job 15, Job 15, Psa 78:31, Job 15, Job 15, Jer 46:21, .His great prosperity made him proud and secure, and regardless of God and men. Fat - His only care is to pamper himself.

15:28 But - This is fitly opposed to the prosperity last mentioned, and is the beginning of the description of his misery.

15:29 Substance - What he had gotten shall be taken from him.

15:30 Depart - His misery shall have no end. Flame - God's anger and judgment upon him. Branches - His wealth, and power, and glory, wherewith he was encompassed, as trees are with their branches.His mouth - And this expression intimates, with how much ease God subdueth his enemies: his word, his blast; one act of his will is sufficient. Go - Heb. go back: that is, run away from God faster than he ran upon him, ver. Job 15:26. So it is a continuation of the former metaphor of a conflict between two persons.

15:31 Vanity - In the vain and deceitful things of this world, he subjoins a general caution to all men to take heed of running into the same error and mischief. Vanity - Disappointment and dissatisfaction, and the loss of all his imaginary felicity. Recompence - Heb. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity.

15:32 Accomplished - That vanity should be his recompence.Before - When by the course of nature, and common providence he might have continued much longer.

16  Job upbraids his friends with unkindness, Job 16:1-5.
Bemoans himself, Job 16:6-16.
Appeals from their censure to the righteous judgment of God, Job 16:17-22.

16:2 Such things - These things are but vulgar and trivial. And so are all creatures, to a soul under deep conviction of sin, or the arrest of death.

16:3 End - When wilt thou put an end to these impertinent discourses?He retorts upon him his charge, chap.Job 15:2.

16:7 He - God, as appears by the following words. Weary - Either of complaining, or, of my life. Desolate - Hast turned my society into desolation, by destroying my children and servants.

16:9 Eyes - Looks upon me with a fierce, and sparkling eye, as enraged persons use to do.

16:10 They - My friends. Gaped - Opened their mouths wide against me. In all this Job was a type of Christ. These very expressions are used in the predictions of his sufferings, Psa 22:13.They gaped upon me with their mouths, and Mic 5:1.They shall smite the judge of Israel upon the check.

16:11 The wicked - And thus Christ was delivered into wicked hands, by the determinate counsel of God.

16:12 Shaken - As a mighty man doth with some stripling, when he wrestleth with him. Mark - That he may shoot all his arrows in me.

16:13 His archers - Whoever are our enemies, we must look on them as God's archers, and see him directing the arrow.

16:15 I have - So far am I from stretching out my hand against God, chap.Job 15:25, that I have humbled myself deeply under his hand.I have not only put on sackcloth, but sewed it on, as being resolved to continue my humiliation, as long as my affliction continues.Defiled my horn - I have willingly parted with all my wealth, and power, and glory (as the horn often signifies in scripture,) and been content to lie in the dust.

16:17 Not - And all this is not come upon me for any injurious dealing, but for other reasons known to God only. Pure - I do not cast off God's fear and service, chap.Job 15:4. I do still pray and worship God, and my prayer is accompanied with a sincere heart.

16:18 Earth - The earth is said to cover that blood, which lies undiscovered and unrevenged: but saith Job, if I be guilty of destroying any man, let the earth disclose it; let it be brought to light.Cry - Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.

16:19 Witness - Besides the witness of my conscience, God is witness of my integrity.

16:22 Go - To the state and place of the dead, whence men cannot return to this life. The meaning is, my death hastens, and therefore I earnestly desire that the cause depending, between me and my friends, may be determined, that if I be guilty of these things, I may bear the shame of it before all men, and if I be innocent, that I may see my own integrity, and the credit of religion, (which suffers upon this occasion) vindicated. How very certainly, and how very shortly are we likewise to go this journey.

17  Job still bemoans himself, Job 17:1-7.
Encourages good men to hold on their way, Job 17:8-9.
Declares he looks for no ease but in the grave, Job 17:10-16.
Job in this chapter suddenly passes from one thing to another as is usual for men in much trouble.

17:1 The graves - He speaks of the sepulchres of his fathers, to which he must be gathered. The graves where they are laid, are ready for me also. Whatever is unready, the grave is ready for us: it is a bed soon made. And if the grave be ready for us, it concerns us, to be ready for the grave.

17:2 Are not - Do not my friends, instead of comforting, mock me?Thus he returns to what he had said, chap.Job 16:20, and intimates the justice of his following appeal.

17:3 Surety - These words contain, an humble desire to God that he would be his surety, or appoint him a surety who should maintain his righteous cause against his opposers. Strike hands - Be surety to me; whereof that was the usual gesture.

17:4 Hid - Thou hast blinded the minds of my friends: therefore I desire a more wise and able judge. Therefore - Thou wilt not give them the victory over me in this contest, but wilt make them ashamed of their confidence.

17:7 As a shadow - I am grown so poor and thin, that I am not to be called a man, but the shadow of a man.

17:8 Astonied - At the depth and mysteriousness of God's judgments, which fall on innocent men, while the worst of men prosper.Yet - Notwithstanding all these sufferings of good men, and the astonishment which they cause, he shall the more zealously oppose those hypocrites, who make these strange providences of God an objection to religion.

17:10 Come - And renew the debate, as I see you are resolved to do.

17:11 My days - The days of my life. I am a dying man, and therefore the hopes you give me of the bettering of my condition, are vain.Purposes - Which I had in my prosperous days, concerning myself and children.

17:12 They - My thoughts so incessantly pursue and disturb me, that I can no more sleep in the night, than in the day.The light - The day - light, which often gives some comfort to men in misery, seems to be gone as soon as it is begun. Darkness - Because of my grievous pains and torments which follow me by day as well as by night.

17:13 Wait - For deliverance, I should be disappointed; for I am upon the borders of the grave, I expect no rest but in the dark grave, for which therefore I prepare myself. I endeavour to make it easy, by keeping my conscience pure, by seeing Christ lying in this bed, (so turning it into a bed of spices) and by looking beyond it to the resurrection.

17:14 Corruption - Heb. to the pit of corruption, the grave.Father - I am near a - kin to thee, and thou wilt receive and keep me in thy house, as parents do their children.

17:15 Hope - The happiness you would have me expect.

17:16 They - My hopes, of which he spake in the singular number, ver. Job 17:15, which he here changes into the plural, as is usual in these poetical books. Bars - Into the innermost parts of the pit: my hopes are dying, and will be buried in my grave. We must shortly be in the dust, under the bars of the pit, held fast there, 'till the general resurrection. All good men, if they cannot agree now will there rest together. Let the foresight of this cool the heat of all contenders, and moderate the disputers of this world.

18  Bildad sharply reproves Job, as proud and impatient, Job 18:1-4.
And enlarges on the misery of the wicked, Job 18:5-12.

18:2 Ye - Thou, O Job; of whom he speaks here, as also ver. Job 18:3, in the plural number, as was a common idiotism of the Eastern language, to speak thus of one person, especially where he was one of eminency. Mark - Consider the matter better.

18:3 Beasts - Ignorant, and stupid men, Job 17:4, Job 17:10.

18:4 He - Job. Thou art thy own tormentor. Forsaken - Shall God give over the government of the earth for thy sake, to prevent thy complaints and clamours? Shall the counsels of God, which are more immoveable than rocks, and the whole course of his providence be altered to comply with thy humours?

18:7 Steps - His strong steps, by a vulgar Hebraism: his attempts and actions; such of them as seem to be contrived with greatest strength of understanding, and carried on with greatest resolution.Straitened - Shall be hindered and entangled. He shall be cast into difficulties and perplexities, so that he shall not be able to proceed, and to accomplish his enterprizes.

18:8 Feet - By his own designs and actions.

18:13 First - born - A terrible kind of death. The first - born was the chief of his brethren, and therefore this title is given to things eminent in their kind.

18:14 Confidence - All the matter of his confidence, his riches, and children. Terrors - To death, which even Aristotle called, The most terrible of all terribles. And this it will do, either because it will expose him to his enemies, who will kill him; or because the sense of his disappointments, and losses, and dangers, will break his heart.

18:15 It - Destruction, expressed ver. Job 18:12, shall fix its abode with him. Because - Because it is none of his own, being got from others by deceit or violence. Brimstone - It shall be utterly destroyed, as it were, by fire and brimstone. He seems to allude both to the destruction of Sodom, which happened not long before these times, and to the judgment which befel Job, chap.Job 1:16.

18:18 Darkness - From a prosperous life to disgrace and misery, and to the grave, the land of darkness.

18:20 Astonied - At the day of his destruction. They shall be amazed at the suddenness, and dreadfulness of it. Before - Before the persons last mentioned. Those who lived in the time and place where this judgment was inflicted.

18:21 The place - The condition.

19  Job complains of the wicked usage of his friends, Job 19:1-7.
Of the shyness and strangeness of his relations and intimates, Job 19:8-19.
Pleads for pity, Job 19:20-22.
Testifies his firm belief of the resurrection, Job 19:23-27.
Cautions his friends against persisting in their hard censures, Job 19:28-29.

19:3 Ten - Many times. A certain number for an uncertain.Strange - That you carry yourselves like strangers to me, and condemn me as if you had never known my integrity.

19:4 Erred - If I have sinned, I myself suffer for my sins, and therefore deserve your pity rather than reproaches.

19:7 Cry - Unto God. Wrong - That I am oppressed by my friends.

19:9 Glory - Of my estate, children, authority, and all my comforts.Crown - All my power, and laid my honour in the dust.

19:10 Every side - In all respects, my person, and family, and estate.Gone - I am a lost and dead man. Hope - All my hopes of the present life, but not of the life to come. Tree - Which being once plucked up by the roots, never grows again. Hope in this life is a perishing thing. But the hope of good men, when it is cut off from this world, is but removed like a tree, transplanted from this nursery to the garden of God.

19:12 Troops - My afflictions, which are God's soldiers marching under his conduct. Raise - Cast up a trench round about me.

19:13 Estranged - As we must eye the hand of God, in all the injuries we receive from our enemies, so likewise in all the slights and unkindnesses we receive from our friends.

19:15 Maids - Who by reason of their sex, commonly have more compassionate hearts than men.

19:18 Arose - From my seat, to shew my respect to them, though they were my inferiors.

19:19 Inward - My intimates and confidants, to whom I imparted all my thoughts and counsels.

19:20 Skin - Immediately, the fat and flesh next to the skin being consumed. As - As closely as it doth to these remainders of flesh which are left in my inward parts.

19:21 Touched me - My spirit is touched with a sense of his wrath, a calamity of all others the most grievous.

19:22 As God - As if you had the same infinite knowledge which God hath, whereby you can search my heart and know my hypocrisy, and the same sovereign authority to say and do what you please with me.Not satisfied - Are like wolves or lions that are not contented with devouring the flesh of their prey, but also break their bones.

19:23 My words - The words which I am now about to speak. And that which Job wished for, God granted him. His words are written in God's book; so that wherever that book is read, there shall this glorious confession be declared, for a memorial of him.

19:24 Lead - Anciently they used to grave the letters in a stone with an iron tool, and then to fill up the cuts with lead, that the words might be more plainly seen.

19:25 For - This is the reason of his confidence in the goodness of his cause, and his willingness to have the matter depending between him and his friends, published and submitted to any trial, because he had a living and powerful Redeemer to plead his cause, and to give sentence for him.My Redeemer - In whom I have a particular interest. The word Goel, here used; properly agrees to Jesus Christ: for this word is primarily used of the next kinsman, whose office it was to redeem by a price paid, the sold or mortgaged estate of his deceased kinsman; to revenge his death, and to maintain his name and honour, by raising up seed to him.All which more fitly agrees to Christ, who is our nearest kinsman and brother, as having taken our nature upon him; who hath redeemed that everlasting inheritance which our first parents had utterly lost, by the price of his own blood; and hath revenged the death of mankind upon the great contriver of it, the devil, by destroying him and his kingdom; and hath taken a course to preserve our name, and honour, and persons, to eternity. And it is well observed, that after these expressions, we meet not with such impatient or despairing passages, as we had before; which shews that they had inspired him with new life and comfort.Latter day - At the day of the general resurrection and judgment, which, as those holy patriarchs well knew and firmly believed, was to be at the end of the world. The earth - The place upon which Christ shall appear and stand at the last day. Heb. upon the dust; in which his saints and members lie or sleep, whom he will raise out of it. And therefore he is fitly said to stand upon the dust, or the grave, or death; because then he will put that among other enemies under his feet.

19:26 Though - Though my skin is now in a great measure consumed, and the rest of it, together with this body, shall be devoured by the worms, which may seem to make my case desperate. Flesh - Or with bodily eyes; my flesh or body being raised from the grave, and re - united to my soul.God - The same whom he called his Redeemer, ver. Job 19:25, who having taken flesh, and appearing in his flesh or body with and for Job upon the earth, might well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; but of that glorious and beatifying vision of God, which is promised to all God's people.

19:27 See - No wonder he repeats it again, because the meditation of it was most sweet to him. For - For my own benefit and comfort.Another - For me or in my stead. I shall not see God by another's eyes, but by my own, and by these self - same eyes, in this same body which now I have. Though - This I do confidently expect, tho' the grave and the worms will consume my whole body.

19:28 Therefore - Because my faith and hope are in God.The root - The root denotes, a root of true religion.And the root of all true religion is living faith.

19:29 Sword - Of some considerable judgment to be inflicted on you which is called the sword, as Deu 32:41, and elsewhere.That - This admonition I give you, that you may know it in time, and prevent it. A judgment - God sees and observes, and will judge all your words and actions.

20  Zophar, after a short preface, asserts, that the prosperity, of the wicked is short, and his ruin sure, Job 20:1-9.
He describes his misery in many particulars, Job 20:10-29.

20:2 Therefore - For this thy severe sentence. Make haste - I speak sooner than I intended. And possibly interrupted Job, when he was proceeding in his discourse.

20:3 The check - Thy opprobrious reproofs of us. Understanding - I speak, not from passion, but certain knowledge.

20:4 This - Which I am now about to say. Since - Since the world was made.

20:6 Though - Though he be advanced to great dignity and authority.

20:11 Bones - His whole body, even the strongest parts of it.The sin - Of the punishment of it.

20:12 Mouth - To his taste; though it greatly please him for the present. Hide - As an epicure doth a sweet morsel, which he keeps and rolls about his mouth, that he may longer enjoy the pleasure of it.

20:14 Turned - From sweet to bitter. Gall of asps - Exceeding bitter and pernicious. Gall is most bitter; the gall of serpents is full of poison; and the poison of asps is most dangerous and within a few hours kills without remedy.

20:15 Vomit - Be forced to restore them. God, etc - If no man's hand can reach him, God shall find him out.

20:17 See - Not enjoy that abundant satisfaction and comfort, which good men through God's blessings enjoy.

20:18 Swallow - So as to hold it. He shall not possess it long, nor to any considerable purpose. Yea, he shall be forced to part with his estate to make compensations for his wrongs. So that he shall not enjoy what he had gotten, because it shall be taken from him.

20:20 Belly - He shall have no peace in his mind. Desired - Any part of his desirable things, but shall forfeit and lose them all.

20:21 Therefore - It being publickly known that he was totally ruined, none of his kindred shall trouble themselves about any relicks of his estate.

20:22 In, etc - In the height of prosperity he shall be distressed.Hand, etc - So his wickedness shall be punished by those as wicked as himself.

20:23 Rain - This phrase denotes both the author of his plagues, God, and the nature and quality of them, that they shall come upon him like rain; with great vehemency, so that he cannot prevent or avoid it.Eating - As it fell upon thy sons.

20:24 Flee - From the sword or spear; and so shall think him self out of danger.

20:25 It - The arrow, which had entered into his body, and now was drawn out of it either by himself or some other person; having in general said, that it came out of his body, he determines also the part of the body, the gall; which shews that the wound was both deep and deadly. Terrors - The terrors of death; because he perceived his wound was incurable.

20:26 Darkness - All sorts of miseries. Hid - Or, laid up; by God for him. It is reserved and treasured up for him, and shall infallibly overtake him. Secret - In those places where he confidently hopes to hide himself from all evil: even there God shall find him out.Not blown - By man, but kindled by God himself. He thinks by his might and violence to secure himself from men, but God will find him out.With him - With his family, who shall inherit his curse as well as his estate.

20:27 Heaven - God shall be a swift witness against him by extraordinary judgments; still he reflects upon Job's case, and the fire from heaven. Earth - All creatures upon earth shall conspire to destroy him. If the God of heaven and earth be his enemy, neither heaven nor earth will shew him any kindness, but all the host of both are, and will he at war with him.

20:28 Increase of his house - His estate. Depart - Shall be lost.Flow - Like waters, swiftly and strongly, and so as to return no more.His - Of God's wrath.

20:29 Heritage - Heb. the heritage; so called, to denote the stability and assurance of it, that it is as firm as an inheritance to the right heir; and in opposition to that inheritance which he had gotten by fraud and violence.

21  Job's preface to his answer, Job 21:1-6.
He describes the prosperity of wicked men, Job 21:7-13.
Hardening them in their impiety, Job 21:14-16.
He foretells their final ruin, Job 21:17-21.
He observes a great variety in the ways of God, Job 21:22-26.
He shews, that tho' sinners are always punished in the other world, they often escape in this, Job 21:27-34.

21:2 Hear, etc - If you have no other comfort to administer, at least afford me this. And it will be a comfort to yourselves in the reflection, to have dealt tenderly with your afflicted friend.

21:3 Speak - without interruption. Mock - If I do not defend my cause with solid arguments, go on in your scoffs.

21:4 Is - I do not make my complaint to, or expect relief from you, or from any men, hut from God only: I am pouring forth my complaints to God.If - If my complaint were to man, have I not cause?

21:5 Mark - Consider what I am about to say concerning the prosperity of the worst of men, and the pressures of some good men, and it is able to fill you with astonishment. Lay, etc - Be silent.

21:6 Remember - The very remembrance of what is past, fills me with dread and horror.

21:13 Moment - They do not die of a lingering and tormenting disease.

21:14 Therefore - Because of their constant prosperity.Say - Sometimes in words, but commonly in their thoughts and the language of their lives.

21:16 Lo - But wicked men have no reason to reject God, because of their prosperity, for their wealth, is not in their hand; neither obtained, nor kept by their own might, but only by God's power and favour.Therefore I am far from approving their opinion, or following their course.

21:17 Often - I grant that this happens often though not constantly, as you affirm. Lamp - Their glory and outward happiness.

21:19 Layeth up - In his treasures, Rom 2:5.Iniquity - The punishment of his iniquity; he will punish him both in his person and in his posterity.

21:20 See - He shall be destroyed; as to see death, is to die.

21:21 For, etc - What delight can ye take in the thoughts of his posterity, when he is dying an untimely death? When that number of months, which by the course of nature, he might have lived, is cut off by violence.

21:22 Teach - How to govern the world? For so you do, while you tell him that he must not afflict the godly, nor give the wicked prosperity.That he must invariably punish the wicked, and reward the righteous in this world. No: he will act as sovereign, and with great variety in his providential dispensations. High - The highest persons, on earth, he exactly knows them, and gives sentence concerning them, as he sees fit.

21:25 Another - Another wicked man. So there is a great variety of God's dispensations; he distributes great prosperity to one, and great afflictions to another, according to his wise but secret counsel.

21:26 Alike - All these worldly differences are ended by death, and they lie in the grave without any distinction. So that no man can tell who is good, and who is bad by events which befall them in this life.And if one wicked man die in a palace, and another in a dungeon, they will meet in the congregation of the dead and damned; and the worm that dieth not, and the fire that is not quenched will be the same to both: which makes those differences inconsiderable, and not worth perplexing ourselves about.

21:27 Me - I know that your discourses, though they be of wicked, men in general, yet are particularly levelled at me.

21:29 Them - Any person that passes along the high - way, every one you meet with. It is so vulgar a thing, that no man of common sense is ignorant of it. Tokens - The examples, or evidences, of this truth, which they that go by the way can produce.

21:30 They - He speaks of the same person; only the singular number is changed into the plural, possibly to intimate, that altho' for the present only some wicked men were punished, yet then all of them should suffer.Brought - As malefactors are brought forth from prison to execution.

21:31 Declare - His power and splendor are so great, that scarce any man dare reprove him.

21:32 And - The pomp of his death shall be suitable to the glory of his life. Brought - With pomp and state, as the word signifies.Grave - Heb. to the graves; to an honourable and eminent grave: the plural number being used emphatically to denote eminency. He shall not die a violent but a natural death.

21:33 Valley - Of the grave, which is low and deep like a valley.Sweet - He shall sweetly rest in his grave. Draw - Heb. he shall draw every man after him, into the grave, all that live after him, whether good or bad, shall follow him to the grave, shall die as he did.So he fares no worse herein than all mankind. He is figuratively said to draw them, because they come after him, as if they were drawn by his example.

21:34 How - Why then do you seek to comfort me with vain hopes of recovering my prosperity, seeing your grounds are false, and experience shews, that good men are often in great tribulation, while the vilest of men prosper.

22  Eliphaz, checks Job for his complaints of God, Job 22:1-4.
Charges miseries on his sins, Job 22:5-14.
Compares his case to that of the old world, Job 22:15-20.
Assures him, that if he would return to God, he would shew him mercy, Job 22:21-30.

22:2 Can, etc - Why dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it.

22:3 Is it - Such a pleasure as he needs for his own ease and contentment. Nay, God needs not us, or our services. We are undone, forever undone without him: but he is happy, forever happy without us.

22:4 Reprove - Punish thee. Because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.

22:5 Evil - Is not thy evil, thy affliction, are not thy calamities procured by, and proportionable to thy sins.

22:6 Surely - He speaks thus by way of strong presumption, when I consider thy unusual calamities, I conclude thou art guilty of all, or some of these crimes. Brother - Of thy neighbour. Nought - Without sufficient and justifiable cause. Stripped - By taking their garment for a pledge, or by robbing them of their rights, all other injuries being comprehended under this.

22:8 Dwelt - Either by thy sentence or permission, he had a peaceable and sure possession of it, whether he had right to it, or no.

22:9 Arms - Their supports, and rights.

22:11 Or - Either thou art troubled with fear of further evils or with the gross darkness of thy present state of misery.Waters - Variety of sore afflictions, which are frequently compared to water.

22:12 Heaven - And from that high tower looketh down upon men, to behold, and govern, and recompense all their actions, whether good or bad. How high - Yet God is far higher than they, and from thence can easily see all things.

22:14 Walketh - His delight is in heaven, which is worthy of his care, but he will not burden himself with the care of earth: which was the opinion of many Heathen philosophers, and, as they fancied, was Job's opinion also.

22:15 Old way - Heb. the way of antiquity, of men living in ancient times, their end or success.

22:16 Out of - Before their time. A flood - Who, together with their foundation, the earth and all their supports and enjoyments in it, were destroyed by the general deluge.

22:17 Who - He repeats Job's words, chap.Job 21:14-15, but to a contrary purpose. Job alleged them to shew that they prospered notwithstanding their wickedness; and Eliphaz produces them to shew that they were cut off for it.

22:18 Yet - Yet it is true, that for a time God did prosper them, but at last, cut them off in a tremendous manner, But - He repeals Job's words, chap.Job 21:16, not without reflection: thou didst say so, but against thy own principle, that God carries himself indifferently towards good and bad; but I who have observed God's terrible judgments upon wicked men, have much more reason to abhor their counsels.

22:20 Because - 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 member 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 amongst other righteous men.Remnant - All that was left undestroyed in the general calamity.Fire - 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.

22:21 Him - With God, 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.

22:22 Receive - Take the rule whereby thou governest thy thoughts, and words, and whole life, not from thy own imaginations or passions, but from God, from his law, which is written in thy own mind, and from the doctrines and instructions of the holy men of God. And do not only hear them with thine ears, but let them sink into thy heart.

22:23 If - The Hebrew phrase 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. Built - God will repair thy ruins, and give thee more children, and bless thee with prosperity. Thou shalt - It is either,

1. a spiritual promise, if thou dost sincerely repent, God will give the grace effectually to reform thyself and family: or,
2. a temporal promise, thou shalt put away iniquity, or the punishment of thy sins; as iniquity is very often used: far from thy tabernacles; from all thy dwellings, and tents, and possessions.

22:26 Lift up - Look up to him, with chearfulness and confidence.

22:27 Make - The word is, thou shalt multiply thy prayer. Under all thy burdens, in all thy wants, cares and fears, thou shalt send to heaven for wisdom, strength and comfort. Pay - Thou shalt obtain those blessings for which thou didst make vows to God, and therefore, according to thy obligation, shalt pay thy vows to him.

22:28 Established - Thy purposes shalt 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.

22:29 Cast down - All round about thee, in a time of general calamity.There is - God will deliver thee. He - God.

22:30 He, etc - God will have so great a respect to thy innocency, that for thy sake he will deliver those that belong to thee, or live with thee, or near thee, thought in themselves they be ripe for destruction.Their 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.Job 42:8.

23  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, Job 23:1-7.
He cannot understand God's dealings, nor hope for relief, yet holds fast his integrity, Job 23:8-14.
He is in deep trouble, Job 23:15-17.

23:2 To - day - Even at this time, notwithstanding all your pretended consolations. Stroke - The hand or stroke of God upon me.Groaning - Doth exceed my complaints.

23:3 O - I desire nothing more than his acquaintance and presence; but alas, he hides his face from me. Seat - To his throne or judgment - seat to plead my cause before him.

23:5 Know - If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

23:6 No - He would not use his power against me, but for me; by enabling me to plead my cause, and giving sentence according to that clemency, which he uses towards his children.

23:7 There - At that throne of grace, where God lays aside his majesty, and judges according to his wonted clemency. Dispute - Humbly propounding the grounds of their confidence. So - Upon such a fair and equal hearing.Delivered - From the damnatory sentence of God. This and some such expressions of Job cannot be excused from irreverence towards God, for which God afterwards reproves him, and Job abhorreth himself.

23:8 Is not - As a judge to hear and determine my causes, otherwise he knew God was essentially present in all places.

23:10 Gold - Which comes out of the furnace pure from all dross.

23:11 Steps - The steps or paths which God hath appointed men to walk in.

23:14 Performeth - Those calamities which he hath allotted to me.And - There are many such examples of God's proceeding with men.

23:16 Soft - He hath bruised, and broken, or melted it, so that I have no spirit in me.

23:17 Because - God did not cut me off by death. Before - These miseries came upon me. Covered - By hiding me in the grave.

24  Job shews that open sinners are often prosperous, Job 24:1-12.
That secret sinners often pass undiscovered, Job 24:13-18.
That God punishes such by secret judgments, and reserves them for future judgment, Job 24:19-25.

24:1 Why - Why (how comes it to pass) seeing times, (the fittest seasons for every, action, and particularly for the punishment of wicked men,) are not hidden from, or unknown to the Almighty God, (seeing all times, and men that live, and things that are done, orto be done in their times and seasons, are exactly known to God) do they that know him, (who love and obey him) not see (whence is it that they cannot discern) his (that is, God's) days? His times and seasons which he takes for the punishment of ungodly men; which if they were constant and fixed in this life, they would not be unknown to good men, to whom God uses to reveal his secrets.

24:3 Pledge - Contrary to God's law, first written in mens hearts, and afterwards in holy scripture, Exo 22:26-27.

24:4 Way - Out of the path or place in which these oppressors walk and range. They labour to keep out of their way for fear of their farther injuries. Hide - For fear of these tyrants.

24:5 Wild asses - Which are lawless, and fierce, and greedy of prey.Desert - Which is the proper habitation of wild asses. They - The oppressors. Go - To spoil and rob.

24:6 They - The oppressors. Wicked - Of such as themselves: so they promiscuously robbed all, even their brethren in iniquity.

24:7 Naked - Those whom they stripped of their garments and coverings.

24:8 Wet - With the rain - water, which runs down the rocks or mountains into the caves, to which they fled for shelter. Rock - Are glad when they can find a cleft of a rock in which they may have some protection against the weather.

24:9 They - The oppressors. Pluck - Out of covetousness; they will not allow the mother time for the suckling of her infant.

24:10 The sheaf - That single sheaf which the poor man had got with the sweat of his brow to satisfy his hunger.

24:11 Walls - Within the walls of the oppressors for their use.Suffer - Because they are not permitted to quench their thirst out of the wine which they make.

24:12 Groan - Under grievous oppressions. Soul - The life or blood of those who are wounded to death, as this word properly signifies, crieth aloud to God for vengeance. Yet - Yet God doth not punish them.

24:13 Light - As well the light of reason and conscience, as the light of Divine revelation, which was then in good measure imparted to the people of God, and shortly after committed to writing. Know not - They do not approve, nor love, or chuse them.

24:14 Poor - Where he finds nothing to satisfy his covetousness, he exercises his cruelty.

24:16 They - The robber: having on that occasion inserted the mention of the adulterer as one who acted his sin in the same manner as the night - thief did, he now returns to him again.

24:17 Is - Terrible and hateful.

24:18 Swift - That is, he quickly passeth away with all his glory, as the waters which never stay in one place, but are always hasting away. Portion - His habitation and estate which he left behind him.He - He shall never more see or enjoy his vineyards, or other pleasant places and things, which seem to be comprehended under this particular.

24:20 Womb - His mother that bare him in her womb. Wickedness - The wicked man. Broken - Broken to pieces, or violently broken down, as the word signifies. Tree - Which being once broken down never grows again.

24:21 He - He here returns to the declaration of his farther wickednesses, the cause of these judgments. Barren - Barrenness was esteemed a curse and reproach; and so he added affliction to the afflicted.

24:22 Draweth - Into his net.

24:23 Yet - Yet his eyes are upon their ways: although God gives them such strange successes, yet he sees and observes them all, and will in due time punish them.

24:24 The way - Out of this world. Other - They can no more prevent or delay their death, than the meanest men in the world. Corn - In its greatest height and maturity.

25  Bildad teaches us, to think highly and honourably of God, and to think meanly of ourselves, Job 25:1-6.

25:1 Answered - Not to that which Job spake last, but to that which seemed most reprovable in all his discourses; his censure of God's proceedings with him, and his desire of disputing the matter with him. Perhaps Bildad and the rest now perceived that Job and they did not differ so much as they thought. They owned that the wicked might prosper for a while. And Job owned, they would be destroyed at the last.

25:2 Dominion - Sovereign power over all persons and things.Fear - Terror, that which justly makes him dreadful to all men, and especially to all that undertake to dispute with him. He - This clause, as well as the following verse, seems to be added to prove God's dominion and dreadfulness: he keepeth and ruleth all persons and things in heaven, in peace and harmony. The angels, though they be very numerous, all own his sovereignty, and acquiesce in his pleasure.The stars, tho' vast in their bulk, and various in their motions: exactly keep the order which God hath appointed them: and therefore it is great folly for thee to quarrel with the methods of God's dealings with thee.

25:3 Armies - Of the angels, and stars, and other creatures, all which are his hosts. Light - The light of the sun is communicated to all parts of the world. This is a faint resemblance, of the cognisance and care which God takes of the whole creation. All are under the light of his knowledge: all partake of the light of his goodness: his pleasure is to shew mercy: all the creatures live upon his bounty.

25:4 Man - The word signifies man that is miserable, which supposes him to be sinful; and shall such a creature quarrel with that dominion of God, to which the sinless, and happy, and glorious angels submit?God - Before God's tribunal, to which thou dost so boldly appeal.

25:5 Moon - The moon, tho' bright and glorious, if compared with the Divine Majesty, is without any lustre or glory. By naming the moon, and thence proceeding to the stars, the sun is also included.

25:6 Worm - Mean, and vile, and impotent; proceeding from corruption, and returning to it. The son - For miserable man in the last branch he here puts the son of any man, to shew that this is true even of the greatest and best of men. Let us then wonder at the condescension of God, in taking such worms into covenant and communion with himself!

26  Job observes, that Bildad's discourse was foreign to the matter, Job 26:1-4.
Enlarges on the power and greatness of God, which yet are unsearchable, Job 26:5-14.

26:4 To whom - For whose instruction hast thou uttered these things?For mine? Dost thou think I do not know, that which the meanest persons are not unacquainted with; that God is incomparably greater and better than his creatures? Whose spirit - Who inspired thee with this profound discourse of thine?

26:5 Dead things - Job having censured Bildad's discourse, proceeds to shew how little he needed his information in that point. Here he shews that the power and providences of God reaches not only to the things we see, but also to the invisible parts of the world, not only to the heavens above and their inhabitants, and to men upon earth, of which Bildad discoursed, chap.Job 25:2-3, but also to such persons or things as are under the earth, or under the waters; which are out of our sight and reach; yet not out of the ken of Divine providence. These words may be understood; either,

1. of dead, or lifeless things, such as amber, pearl, coral, metals, or other minerals, which are formed or brought forth; by the almighty power of God, from under the waters; either in the bottom of the sea, or within the earth, which is the lowest element, and in the scripture and other authors spoken of as under the waters; this being observed as a remarkable work of God's providence, that the waters of the sea, which are higher than the earth, do not overwhelm it. Or,
2. of dead men, and of the worst of them, such as died in their sins, and after death were condemned to farther miseries; for of such this very word seems to be used, Pro 2:18 Pro 9:18, who are here said to mourn or groan from under the waters; from the lower parts of the earth, or from under those subterranean waters, which are supposed to be within and under the earth; Psa 33:7, and from under the inhabitants thereof; either of the waters or of the earth, under which these waters are, or with the other inhabitants thereof; of that place under the waters, namely, the apostate spirits.

26:6 Hell - Is in his presence, and under his providence. Hell itself, that place of utter darkness, is not hid from his sight.Destruction - The place of destruction.

26:7 North - The northern part of the heavens, which is put for the whole visible heaven, because Job and his friends lived in a northern climate. Nothing - Upon no props or pillars, but his own power and providence.

26:9 Holdeth - From our view, that his glory may not dazzle our sight; he covereth it with a cloud. Throne - The heaven of heavens, where he dwelleth.

26:11 Pillars - Perhaps the mountains which by their height and strength seem to reach and support the heavens. Astonished - When God reproveth not them, but men by them, manifesting his displeasure by thunders, or earthquakes.

26:14 Parts - But small parcels, the outside and visible work.Portion - Of his power and wisdom, and providence. His Power - His mighty power, is aptly compared to thunder; in regard of its irresistible force, and the terror which it causes to wicked men.

27  Job protests his integrity, Job 27:1-6.
And his dread of hypocrisy, Job 27:7-10.
Shews the miserable end of the wicked, notwithstanding their long prosperity, Job 27:11-23.

27:1 Parable - His grave and weighty discourse.

27:2 Who - Though he knows my integrity, yet doth not plead my cause against my friends.

27:6 Reproach - With betraying my own cause and innocency.

27:7 Let - I am so far from practicing wickedness, that I abhor the thoughts of it, and if I would wish to be revenged of my enemy, I could wish him no greater mischief than to be a wicked man.

27:8 Though - Though they prosper in the world. God, as the judge takes it away, to be tried, and determined to its everlasting state.And what will his hope be then? It will be vanity and a lie; it will stand him in no stead.

27:10 Delight - When he has nothing else to delight in? No: his delight is in the things of the world, which now sink under him.And those who do not delight in God, will not always, will not long, call upon him.

27:12 Have seen - I speak what is confirmed by your own, as well as others experiences. Vain - To condemn me for a wicked man, because I am afflicted.

27:15 Remain - Who survive that sword and famine. Widows - For they had many wives. Weep - Because they also, as well as other persons, groaned under their tyranny, and rejoice in their deliverance from it.

27:16 As clay - In great abundance.

27:18 A moth - Which settleth itself in a garment, but is quickly and unexpectedly dispossessed of its dwelling, and crushed to death.A booth - Which the keeper of a garden or vineyard suddenly rears up in fruit - time, and as quickly pulls down again.

27:19 Lie down - In death. Not gathered - Instead of that honourable interment with his fathers, his carcase shall lie like dung upon the earth.One openeth his eyes - That is, while a man can open his eyes, in the twinkling of an eye. He is as if he had never been, dead and gone, and his family and name extinct with him.

27:20 Terrors - From the sense of approaching death or judgment.Waters - As violently and irresistibly, as a river breaking its banks, or deluge of waters bears down all before it. A tempest - God's wrath cometh upon him like a tempest, and withal unexpectedly like a thief in the night.

27:21 East - wind - Some terrible judgment, fitly compared to the east - wind, which in those parts was most vehement, and pernicious.Carrieth him - Out of his palace wherein he expected to dwell forever; whence he shall be carried either by an enemy, or by death.

27:22 Cast - His darts or plagues one after another. Would flee - He earnestly desires to escape the judgments of God, but in vain. Those that will not be persuaded to fly to the arms of Divine grace, which are now stretched out to receive them, will not be able to flee from the arms of Divine wrath, which will shortly be stretched out to destroy them.

27:23 Clap - In token of their joy at the removal of such a publick pest, by way of astonishment: and in contempt and scorn, all which this gesture signifies in scripture use. His - In token of detestation and derision.

28  The wisdom of God in the works of nature, Job 28:1-11.
A wisdom like this cannot be found in man, neither can it be bought at any price, Job 28:12-21.
Death makes a report concerning it, Job 28:22.
It is hid in God, Job 28:23-27.
To fear God is man's wisdom, Job 28:28.

28:1 Surely - Job having in the last chapter discoursed of God's various providences toward wicked men, and shewed that God doth sometimes, for a season, give them prosperity, but afterwards calls them to a sad account, and having shewed that God doth sometimes prosper the wicked all their days, so they live and die without any visible token of God's displeasure, when on the contrary, good men are exercised with many calamities; and perceiving that his friends were, scandalized at these methods of Divine providence, and denied the thing, because they could not understand the reason of such dispensations: in this chapter he declares that this is one of the depths of Divine wisdom, not discoverable by any mortal man, and that although men had some degree of wisdom whereby they could search out many hidden things, as the veins of silver, and gold, yet this was a wisdom of an higher nature, and out of man's reach. The caverns of the earth he may discover, but not the counsels of heaven.

28:3 Perfection - Whatever is deeply wrought in the deepest caverns.Stones of darkness - The precious stones which lie hid in the dark bowels of the earth, where no living thing can dwell.

28:4 Breaketh out - While men are searching, water breaks in upon them.Inhabitants - Out of that part of the earth which the miners inhabit.Forgotten - Untrodden by the foot of man. Dried up - They are dried up, (or, drawn up, by engines made for that purpose) from men, from the miners, that they may not be hindered in their work.

28:5 Fire - Coals, and brimstone, and other materials of fire.Unless this refer, as some suppose, to a central fire.

28:6 Sapphires - Of precious stones; the sapphire, is one of the most eminent, being put for all the rest. In some parts of the earth, the sapphires are mixed with stones, and cut out of them and polished.Hath - The earth continueth. Dust - Distinct from that gold which is found in the mass, both sorts of gold being found in the earth.

28:7 A path - In the bowels of the earth. Vulture's eye - Whose eye is very quick, and strong, and searcheth all places for its prey.

28:8 Lion - Which rangeth all places for prey. The birds and beasts have often led men to such places as otherwise they should never have found out; but they could not lead them to these mines, the finding out of them is a special gift of God.

28:9 He, etc - This and the two next verses mention other eminent works of God, who overturneth rocks, and produceth new rivers.

28:10 Seeth - Even those which no human art or industry was ever able to discover.

28:12 That wisdom - Man hath one kind of wisdom, to discover the works of nature, and to perform the operations of art; but as for that sublime wisdom which consists in the knowledge of God and ourselves, no man can discover this, but by the special gift of Cod.

28:13 Found - Among men upon earth, but only among those blessed spirits that dwell above.

28:14 The depth - This is not to he found in any part of the sea, though a man may dig or dive ever so deep to find it, nor to be learned from any creature.

28:20 Whence, etc - By a diligent inquiry, we find at length, that there is a twofold wisdom; one hid in God, which belongs not to us, the other revealed to man, which belongs to us and to our children.

28:21 Hid - The line and plummet of human reason, can never fathom the abyss of the Divine counsels. Who can account for the maxims, measures and methods of God's government? Let us then be content, not to know the future events of providence, 'till time discover them: and not to know the secret reasons of providence, 'till eternity brings them to light.

28:22 Death - The grave, the place of the dead, to 'which these things are here ascribed, as they are to the depths, and to the sea, by a common figure. Though they cannot give an account of it themselves yet there is a world, on which these dark regions border, where we shall see it clearly. Have patience, says death: I will fetch thee shortly to a place where even this wisdom shall be found. When the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God doth, though we know not now.

28:23 God - God alone. The way - The methods which he takes in the management of all affairs, together with its grounds and ends in them.The place - Where it dwells, which is only in his own mind.

28:24 For - He, and he only knows it, because his providence, is infinite and universal, reaching to all places, and times, past, present, and to come; whereas the most knowing men have narrow understandings, and the wisdom, and justice, and beauty of God's works are not fully seen 'till all the parts of them be laid together.

28:25 Winds - God manageth them all by weight, appointing to every wind that blows, its season, its proportion, its bounds, when, and where, and how much, and how long each shall blow. He only doth all these things, and he only knows why he doth them. He instanceth in some few of God's works, and those which seem to be most trivial, and uncertain, that thereby he might more strongly imply that God doth the same in other things which are more considerable, that he doth all things in the most exact order, and weight, and measure. The waters - Namely, the rain - waters, which God layeth up in his store - houses, the clouds, and thence draws them forth, and sends them down upon the earth in such times and proportions as he thinks fit. Measure - For liquid things are examined by measure, as other things are by weight: and here is both weight and measure to signify with what perfect wisdom God governs the world.

28:26 When - At the first creation, when he settled that course and order which should he continued. A decree - An appointment and as it were a statute law, that it should fall upon the earth, in such times, and places, and proportions.

28:27 It - Wisdom, which is the subject of the present discourse.This God saw within himself; he looked upon it in his own mind, as the rule by which he would proceed in the creation and government of all things. Declare - Or reveal it. Prepared - He had it in readiness for doing all his works, as if he had been for a long time preparing materials for them. So it is a speech of God after the manner of men.Searched - Not properly; for so searching implies ignorance, and requires time and industry, all which is repugnant to the Divine perfections; but figuratively, he did, and doth, all things with that absolute and perfect wisdom, so exactly, and perfectly, as if he had bestowed a long time in searching, to find them out.

28:28 Man - Unto Adam in the day in which he was created. And in him, to all his posterity. Said - God spake it, at first to the mind of man, in which he wrote this with his own finger, and afterwards by the holy patriarchs, and prophets, and other teachers, whom he sent into the world to teach men true wisdom. Behold - Which expression denotes the great importance of this doctrine, and withal man's backwardness to apprehend it. The fear of the Lord - True religion. Wisdom - In man's wisdom, because that, and that only, is his duty, and safety, and happiness, both for this life and for the next. Evil - From sin, which is called evil eminently, as being the chief evil, and the cause of all other evils. Religion consists of two branches, doing good, and forsaking evil; the former is expressed in the former clause of this verse, and the latter in these words; and this is the best kind of knowledge or wisdom to which man can attain in this life. The design of Job in this close of his discourse, is not to reprove the boldness of his friends, in prying into God's secrets, and passing such a rash censure upon him, and upon God's carriage towards him; but also to vindicate himself from the imputation of hypocrisy, which they fastened upon him, by shewing that he had ever esteemed it to be his best wisdom, to fear God, and to depart from evil.

29  Job, after pausing a little while, shews, what comfort he formerly had in his house and family, Job 29:1-6.
What honour and power he had in his country, Job 29:7-10.
What good he did as a magistrate, Job 29:11-17.
And what a prospect he had of the continuance of his prosperity, Job 29:18-25.

29:2 Preserved - From all those miseries which now I feel.

29:3 Darkness - I passed safely through many difficulties, and dangers, and common calamities.

29:7 Seat - When I caused the seat of justice to be set for me.By this, and several other expressions, it appears that Job was a magistrate. Street - In that open place, near the gate, where the people assembled for the administration of justice.

29:10 Cleaved - It lay as still as if he had done so.

29:11 Witness - Gave testimony to my pious, and just, and blameless conversation.

29:14 Put on, etc - Perhaps he did not wear these: but his steady justice was to him instead of all those ornaments.

29:18 Multiply - See how apt even good men are, to set death at a distance from them!

29:20 Glory - My reputation was growing every day. Bow - My strength which is signified by a bow, Gen 49:24 Job 29, Sa1 2:4, because in ancient times the bow and arrows were the principal instruments of war.

29:22 Dropped - As the rain, which when it comes down gently upon the earth, is most acceptable and beneficial to it.

29:24 Laughed - Carried myself so familiarly with them, that they could scarce believe their eyes and ears. Cast not down - They were cautious not to give me any occasion to change my countenance towards them.

29:25 I chose - They sought to me for advice in all difficult cases, and I directed them what methods they should take. Sat - As a prince or judge, while they stood waiting for my counsel. A king - Whose presence puts life, and courage, into the whole army. As one - As I was ready to comfort any afflicted persons, so my consolations were always welcome to them.

30  Job's honour is turned into contempt, Job 30:1-14.
His prosperity, into fears, pains, and a sense of the wrath of God, Job 30:15-22.
He looks for nothing but death, Job 30:23.
And rest therein, Job 30:24.
Reflects on his former sympathy with the afflicted, Job 30:25.
And describes his own present calamities, Job 30:26-31.

30:1 Younger - Whom both universal custom, and the light of nature, taught to reverence their elders and betters. Whose fathers - Whose condition was so mean, that in the opinion, of the world, they were unworthy to be my shepherds the companions of my dogs which watch my flocks.

30:3 Solitary - Although want commonly drives persons to places of resort for relief, yet they were so conscious of their own guilt, that they shunned company, and for fear or shame fled into, and lived in desolate places.

30:4 Who cut - Bitter herbs, which shews their extreme necessity.Juniper - Possibly the word may signify some other plant, for the Hebrews themselves are at a loss for the signification of the names of plants.

30:7 Brayed - Like the wild asses, for hunger or thirst.Thorns - Under which they hide themselves, that they might not be discovered when they are sought out for justice.

30:10 Spit - Not literally, for they kept far from him, but figuratively, they use all manner of reproachful expressions, even to my face. Herein, also we see a type of Christ, who was thus made a reproach of men, and despised of the people.

30:11 He - God. Cord - Hath slackened the string of my bow, and so rendered my bow and arrows useless; he hath deprived me of my strength or defence. Let loose - They cast off all former restraints of humanity, or modesty, and do those things before mine eyes, which formerly they trembled lest they should come to my ears.

30:12 Right hand - This was the place of adversaries or accusers in courts of justice. The youth - Heb. young striplings, who formerly hid themselves from my presence, chap.Job 29:8.Push - Metaphorically, they endeavour to overwhelm me.Ways - Cause - ways, or banks: so it is a metaphor from soldiers, who cast up banks, against the city which they besiege.Destruction - To destroy me.

30:13 Mar - As I am in great misery, so they endeavour to stop all my ways out of it. Set forward - Increasing it by their invectives, and censures. Even they - Who are themselves in a forlorn and miserable condition.

30:14 Waste place - In the waste place; in that part of the bank which was broken down. They rolled - As the waters, come rolling in at the breach.

30:15 Terrors - If he endeavoured to shake them off, they turned furiously upon him: if he endeavoured to out run them, they pursued his soul, as swiftly and violently as the wind.

30:20 I stand - I pray importunately and continually.

30:21 Turned - As if thou hadst changed thy very nature, which is kind, and merciful, and gracious.

30:22 Thou - Thou exposest me, to all sorts of storms and calamities; so that I am like chaff or stubble lifted up to the wind, and violently tossed hither and thither in the air. Substance - By which, my body is almost consumed, and my heart is melted within me.

30:23 House appointed - The grave is a narrow, dark, cold house, but there we shall rest and be safe. It is our home, for it is our mother's lap, and in it we are gathered to our fathers. It is an house appointed for us, by him that has appointed the bounds of all our habitations. And it is appointed for all living. It is the common receptacle for rich and poor: we must all be brought thither, and that shortly.

30:24 To the grave - The hand of God's wrath will not follow me beyond death; I shall then be safe and easy: Tho' men cry in his destruction: tho' most men cry and are affrighted, while they are dying, while the body is sinking into destruction; yet I desire it, I have nothing to fear therein, since I know that my redeemer liveth.

30:25 Did not I - Have I now judgment without mercy, because I afforded no mercy to others in misery? No; my conscience acquits me from this inhumanity: I did mourn over others in their miseries.

30:26 Upon me - Yet trouble came upon myself, when I expected it not.

30:27 Affliction - Came upon me suddenly, and unexpectedly, when I promised myself peace and prosperity.

30:28 Without the sun - Heb. black, not by the sun. My very countenance became black, tho' not by the sun, but by the force of my disease.

30:29 A brother - By imitation of their cries: persons of like qualities are often called brethren. Dragon - Which howl and wail mournfully in the deserts.

31  Job's protestation of his innocence, with regard to wantonness, Job 31:1-4.
Fraud and injustice, Job 31:5-8.
Adultery, Job 31:9-12.
Haughtiness and severity toward his servants, Job 31:13-15.
Unmercifulness to the poor, Job 31:16-23.
Confidence in his wealth, Job 31:24-25.
Idolatry, Job 31:26-28.
Revenge, Job 31:29-31.
Neglect of poor strangers, Job 31:32.
Hypocrisy, or not reproving others, Job 31:33-34.
He wishes God would answer and that his words might be recorded, Job 31:35-37.
Protests his innocence, as to oppression, Job 31:38-40.

31:1 I made - So far have I been from any gross wickedness, that I have abstained from the least occasions and appearances of evil.

31:2 For - What recompence may be expected from God for those who do otherwise. Above - How secretly soever unchaste persons carry the matter, so that men cannot reprove them, yet there is one who stands upon an higher place, whence he seeth in what manner they act.

31:5 Walked - Dealt with men. Vanity - With lying, or falsehood.Deceit - If when I had an opportunity of enriching myself, by wronging others, I have readily and greedily complied with It.

31:6 Let me - I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all - seeing God.That God - Or, and he will know; (upon search he will find out: which is spoken of God after the manner of men:) Mine integrity - So this is an appeal to God to be witness of his sincerity.

31:7 Heart - If I have let my heart loose to covet forbidden things, which mine eyes have seen: commonly sin enters by the eye into the heart.A blot - Any unjust gain.

31:8 Increase - All my plants, and fruits, and improvements.

31:10 Then - Not as if Job desired this; but that if God should give up his wife to such wickedness, he should acknowledge his justice in it.

31:11 This - Adultery. It is - Heb. an iniquity of the judges; which belongs to them to take cognizance of, and to punish, even with death; and that not only by the law of Moses, but even by the law of nature, as appears from the known laws and customs of the Heathen nations.

31:12 Destruction - Lust is a fire in the soul; it consumes all that is good there, the convictions, the comforts; and lays the conscience waste. It consumes the body, consumes the substance, roots out all the increase. It kindles the fire of God's wrath, which if not quenched by the blood of Christ, will burn to the lowest hell.

31:16 If I - Denied them what they desired of me. To fail - With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him.

31:18 Youth - As soon as I was capable of managing mine own affairs.With me - Under my care. A father - With all the diligence and tenderness of a father. Her - The widow mentioned ver. Job 31:16.From - From my tender years; ever since I was capable of discerning good and evil.

31:19 Perish - When it was in my power to help them.

31:21 When - When I saw I could influence the judges to do what I pleased.

31:23 For - I stood in awe of God and of his judgments.I could not - I knew myself unable either to oppose his power, or to bear his wrath. Even good men have need to restrain themselves from sin, with the fear of Destruction from God.Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam in innocency was awed by a threatning.

31:26 I - This place speaks of the worship of the host of heaven, and especially of the sun and moon, the most eminent and glorious of that number, which was the most ancient kind of idolatry, and most frequent in the eastern countries. Shined - In its full strength and glory.

31:27 Kissed - In token of worship, whereof this was a sign.

31:28 The judge - The civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry. Denied God - Not directly but by consequence, because this was to rob God of his prerogative, by giving to the creature, that worship which is peculiar to God.

31:29 Lift up - Heb. stirred up myself to rejoice and insult over his misery.

31:31 If - My domesticks and familiar friends. His flesh - This is farther confirmation of Job's charitable disposition to his enemy.Although all who were daily conversant with him, and were witnesses of his and their carriage, were so zealous in Job's quarrel, that they protested they could eat their flesh, and could not be satisfied without. Yet he restrained both them and himself from executing vengeance upon them.

31:33 As Adam - As Adam did in Paradise.

31:34 Did I fear - No: all that knew Job knew him to be a man of resolution, that boldly appeared, spoke and acted, in defence of religion and justice. He durst not keep silence, or stay within, when called to speak or act for God. He was not deterred by the number, or quality, or insults of the injurious, from reproving them, and doing justice to the injured.

31:35 Had written - Had given me his charge written in a book or paper, as the manner was in judicial proceedings. This shews that Job did not live, before letters were in use. And undoubtedly the first letters were those wrote on the two tables, by the finger of God. He wishes, his friends, who charged him with hypocrisy, would draw up the charge in writing.

31:36 Take it - As a trophy or badge of honour.

31:37 Him - My judge, or adversary. My steps - The whole course of my life. A prince - With undaunted courage and confidence.

31:38 Cry - Because I have gotten it by fraud or violence.

31:39 Without money - Either without paying the price for the land, or by defrauding my workmen of their wages. Life - Killing them that I might have undisturbed possession of it, as Ahab did Naboth.

3:3 Иов проклинает как день своего рождения, так и ночь своего зачатия.

3:8 "Проклинающие день", т.е. враги света, действующие во тьме, или чародеи, считавшиеся способными изменить своими заклинаниями череду удачных и неудачных дней и навести затмение- "разбудить левиафана", который временно проглатывал солнце.

"Левиафан" (или дракон, змей бегущий - ср Иов 26:13; Иов 40:20; Ис 27:1; Ис 51:9; Ам 9:3; Пс 73:14; Пс 103:26) был в финикийской мифологии чудовищем первобытного хаоса (ср Иов 7:12). Народное воображение всегда боялось его пробуждения, которое будто бы происходило, когда проклинался существующий порядок вещей. Дракон в Откр 12:3, воплощающий силы зла, сопротивляющиеся Богу, носит некоторые черты этого змея.

3:16 "Домы свои", т.е. вечные дома (Екк 12:5) или гробницы (ср Пс 49:12). Археологические раскопки, в частности в Уре и в Египте, обнаружили большие богатства в царских и княжеских гробницах.

3:17 "Там" т.е. в шеоле.

4 Елифаз выражает традиционную доктрину возмездия: исповедание веры в справедливость Бога Завета. Автор сомневается, что эта доктрина применима во всех случаях, однако излагает ее с вдохновением.

4:12 "Мне тайно принеслось слово" - весть с неба во время сна, вызывающая ужас и трепет (ср Быт 2:21; Быт 15:12). Этот путь познания контрастирует с рассудительным учением мудрых, он указывает на эволюцию их учения в некоторых кругах. Откровение, о котором говорит Елифаз, отличается от обычного пути познания пророков - глаголы Божии сообщаются им обыкновенно во время бдения - и от премудрости и духа разума, о котором говорит Сын Сирахов (Сир 24:33-36; Сир 39:21). Его можно сблизить с вызывающими страх ночными видениями (Зах 1:8), которые часто описываются в апокалиптической литературе.

5:1 "Святых" т.е. ангелов (ср Иов 15:15и Иов 4:18; Зах 14:5; Дан 4:10, Дан 4:14, Дан 14:20; Дан 8:13). На их посредничество указано еще в Иов 33:23-24; ср Зах 1:12; Toв 12:12.

5:4 "У ворот" - у главных ворот города происходили собрания, где вершилось правосудие.

5:23 "Полевые камни" - в Палестине их надо удалять с обрабатываемых полей.

6:7 "Отвратительную пищу" - отвращение Иова к еде свидетельствует, что ему опротивела жизнь. Его сытые друзья не могут этого понять.

6:14 "Сожаление к страждущему другу" - знак подлинного благочестия.

6:24 "В чем я согрешил" - невольно или по неведению (ср Лев 4; Числ 15:22-29; Пс 18:13).

7:1 "Дни наемника", получающего ежедневно плату (Втор 24:15; Мф 20:8): он с утра до вечера трудится для других, как раб (Лев 25:39-40).

7:9 "Нисшедший в преисподнюю" - согласно принятому в то время мнению, которое автор видимо разделяет (см Иов 10:21; Иов 14:7-22; Иов 16:22; ср 2 Цар 12:23; Пс 87:11и т.д.), невозможно вернуться из шеола (ср Числ 16:33), т.е. из места, куда, согласно ВЗ-ным верованиям, сходили тени усопших.

7:12 "Морское чудовище... ты поставил надо мною стражу" - согласно вавилонским космогониям Тиамат (море), родив богов, была побеждена одним из них. Народное воображение, восприняв этот образ, приписывало эту победу Богу и представляло себе, что Он с помощью стражи удерживает в постоянном повиновении море и чудовища, обитающие в нем (ср Иов 3:8; Иов 9:13и Иов 26:12; Иов 40:25сл; Пс 64:8; Пс 73:13-14; Пс 76:17; Пс 88:10-11; Пс 92:3-4; Пс 103:7, Пс 103:26; Пс 106:29; Пс 148:7; Ис 27:1; Ис 51:9).

7:17 "Обращаешь на него внимание Твое" - автору как будто предносятся слова Пс 8:5: "Что есть человек, что ты помнишь его", но они звучат здесь как горькая ирония. Забота Божия о человеке становится в его глазах требовательным надзором. Псалмопевец (Пс 138) возлагал свое упование на всевидение Божие, тогда как Иову кажется, что Бог, наблюдающий за ним, относится к нему как враг. Пытаясь преодолеть юридическое понимание религии и греха, Иов как бы впотьмах ищет милосердного Бога.

7:20 "Если я согрешил, что я сделаю (букв, сделал) тебе" - грех человека не может достичь Всевышнего.

7:21  Завтра поищешь меня и меня нет" - последние слова этой главы неожиданны, они показывают, что Иов снова представляет себе Бога, таинственно склоняющегося к человеку.

8:10 "Они научат тебя" - традиционные установки предков лежат в основе учения мудрых. Закон наказания нечестивых представлен в нем столь же непреложным и очевидным, как и законы Природы (стт Иов 8:11сл).

9:6 "Столбы ее держат" - земля покоится на "столбах", которые Бог сотрясает, и тогда происходит землетрясение (Иов 38:6; Пс 74:4; Пс 103:5; 1 Цар 2:8).

9:8 От современных физических феноменов автор восходит к началу творения. Тогда Бог "ходил по высотам моря", т.е. подчинил его Своей власти (о персонификации моря см Иов 7:12).

9:13 "Поборники гордыни" - евр. Ра(х)ав, морское чудовище, как и Левиафан и Таннин, мифологическая персонификация первозданных вод моря (Тиамат).

9:14 "Приискивать себе слова пред Ним" - пред всемогущим Богом, Судией, становящимся здесь как бы подсудным, Иов не может пользоваться обычными для судебного процесса выражениями. (В других местах он также проявляет желание оправдаться по закону). Затем он сам начинает сомневаться в своей невиновности (стт Иов 9:20-21). Все же его мысль чаще останавливается на кажущемся произволе судов Божиих, чем на их бесконечной мудрости, о которой свидетельствует Софар (Иов 9:11).

9:24 Веря безусловно во всемирное действие Провидения Божия, Иов дерзает переложить непосредственно на Бога ответственность за эти беззакония.

9:28 Елифаз и Вилдад советовали Иову не отвергать наказания Божия (Иов 5:17; Иов 8:5-6), но Иов знает, что нельзя насильно заставить себя покориться: от этого не изменится ни его внутреннее состояние, ни отношение Бога к нему

9:30 Бог один может очистить от греха - сам грешник не в силах от него освободиться. Он ищет выход в обращении к милосердию Божию (ср Пс 50. Иов не сознает себя грешником и поэтому не устремляется к Богу подобно псалмопевцу, разделяя, однако, с ним чувство бессилия.

9:35 "Я не таков сам по себе" - Иов не хочет признать себя виновным, не будучи убежден в своей виновности.

10:5 Бог испытует глубины сердечные, и Ему нет необходимости подвергать Иова пытке, чтобы убедиться в его невиновности (ст Иов 10:4, Иов 10:6-7). Бог господствует над временем, и Ему нет нужды немедленно воздавать отмщение за Свою поруганную святость или справедливость. Человеку свойственно стремление немедленно утолять чувство мести - Господь же может проявлять долготерпение.

10:13 Попечение Божие сочетается со строгими требованиями: человек ответственен перед Богом за все свои действия. Жалоба Иова выражает непреложную истину: человек должен так пользоваться даром свободы, чтобы жить в мире с Богом, в гармонии с людьми и со всем сотворенным. В то же время падший человек чувствует зависимость от таинственной силы, вызывающей в нем сомнения и ведущей его к духовному кризису.

11:20 Таково же состояние Иова, который ждет только смерти (Иов 3:21; Иов 6:9; Иов 10:21).

12:13 Патентованная человеческая мудрость со своими успокоительными афоризмами - ничто по сравнению с мудростью Божией, проявляющейся в делах силы Его (стт Иов 12:14-16) и приводящей в недоумение власти человеческие (стт 16-25).

13:15 Иов более стремится отстоять свою поруганную честь перед лицом Бога и людей, чем вернуть себе прежнее счастье.

13:18 Иов представляет себе судебный процесс между ним и Богом, забывая на этот раз, что нет арбитра, стоящего выше "состязующихся сторон" (Иов 9:32-33). Он низводит своего Судию до роли соперника.

13:19 Иов обращает к Богу вызов на суд, с которым Бог (Ис 1:18; Ос 2:3; Мих 6:1-2) или Раб Его (Ис 50:8) обращается к Своему народу. Тот, кто бросает вызов соперникам, заранее соглашается с возможностью быть признанным виновным и приговоренным к наказанию. Иов предвидит возможность погибели, - "испущу дух", но уверен в своей правоте.

13:20 "Двух вещей" - Иов просит Бога сделать ему две уступки: дать возможность говорить с Ним как говорят с равным, т.е. совершенно свободно, и говорить первым.

13:24 Бог "скрывает лицо Свое", когда не проявляет своего милосердного присутствия.

14:4 Иов признает, что человек нечист по природе своей, но приводит этот факт в качестве извинения. Прежде всего он помышляет о физической и, следовательно, обрядовой нечистоте, которая переходит на человека при его зачатии (ср Лев 15:19сл) и рождении (ср Пс 50:7); но эта нечистота влечет за собой и нравственную нечистоту, склонность к греху. Христианские экзегеты видят здесь имплицитное указание на первородный грех, передающийся при рождении (ср Рим 5:12).

14:7-12 Эти эсхатологические образы, удаляя до бесконечности возможность пробуждения умершего, наводят на мысль: человек "распадается" безвозвратно. Воскресение в конце времен, очевидно, вне поля зрения автора (ср Иов 19:25).

14:13-17 "В преисподней скрыл меня... пока пройдет гнев Твой" - не сказано определенно, что пребывание в шеоле последует за смертью и что Иов будет потом оживлен. Не видя никакого выхода, Иов начинает думать о том, чтобы найти убежище в единственном возможном месте вне земли, т.е. в шеоле, ибо небо есть жилище Господа (Пс 113:16). Если бы он мог сокрыться, пока пройдет гнев Божий, он снова увидел бы потом лицо Бога милостивого (Иов 14:14-17). С одной стороны, Иов ожидает себе "смену", с другой - он помышляет о Боге, являющем ему благоволение и "закрывающем его вину".

15:6 "Тебя обвиняют уста твои" - по мнению Елифаза уверения Иова в своей невиновности - уловки, с помощью которых он пытается скрыть свою вину.

15:7 "Разве ты первым человеком родился?" - этот вопрос противополагает Иову первого человека, у которого больше оснований претендовать на роль учителя мудрости. "...прежде холмов создан?" - Иову можно противопоставить саму Премудрость, "рожденную прежде холмов" (Притч 8:25), участницу дел Божиих (Притч 8:23-31); ср Иов 28:23-27; Прем 8:3-4).

15:14-16 Елифаз возвращается к своим прежним рассуждениям (Иов 4:17) и к сказанному Иовом (Иов 14:4), но мысль его развивается теперь в другом направлении. В коренной нечистоте человека он видит не только причину его непостоянства (Job 4:17-19) и оправдание его неизбежных прегрешений (Иов 14:1-4), но и состояние, доводящее до растления и беззакония (ст Иов 15:16).

16:6 В отличие от своих "утешителей", которые проявляют к нему участие только на словах, Иов страдает непрестанно- и когда говорит, и когда молчит. Этим он оправдывает тон своих ответов (ср Иов 6:26) Елифазу (ср Иов 15:5-6).

16:18 "Земля! не закрой крови моей" - кровь вопиет к отмщению, пока она не покрыта прахом земли (Быт 4:10; Быт 37:26; Ис 26:21; Иез 24:8). Смертельно раненный Иов хочет, чтобы сохранился постоянный призыв об отмщении за него (ср Пс 5:11) - его кровь на земле, а у Бога - вопль его (евр. - да восходит непрестанно вопль мой).

16:19 Этот персонифицированный вопль может стать свидетелем и заступником его у Бога. По другому толкованию, Сам Бог, верный и милосердный, - свидетель и заступник, к которому Иов взывает в порыве надежды.

17:3 Юридическая практика. Ударяя по рукам ("давая руку" - Притч 6:1; Притч 17:18; Притч 22:26; Сир 29:14-20), поручитель замещал должника и давал залог, чтобы сохранить ему свободу. Видя равнодушие своих друзей, Иов обращается к Богу с просьбой поручиться за него.

18:13 "Первенец смерти" - по-видимому самая страшная и заразная из болезней - чума.

18:14 "Изгнана будет из шатра надежда его" - неправедный взят из шатра, где кажущееся благополучие сулило ему дни счастья. Смерть низвергает его в шеол.

"Царь ужасов" - мифологический образ восточного и греч. пантеона, известный под именами Нергал, Плутон и др. Здесь он представлен как начальник подземных духов, своего рода Фурий, которые преследуют преступников еще до смерти - "поселятся в шатре его".

19:3 "Десять раз" - просто значит: часто.

19:25-27 "Я знаю, искупитель мой жив" - евр "гоэл" или "кровный мститель", см примЧисл 35:19. Название "гоэл" прилагается также к Богу как избавителю евр. народа от рабства Египетского (Исх 6:6; Исх 15) и Вавилонского (Ис 43:1; Ис 44:22), и вообще как судье и отмстителю притесняемых и угнетаемых (Пс 118:154; Lam 3:58).

Иудеи-раввины применили название гоэл к Мессии, чем, очевидно, и объясняется перевод св. Иёронима "Мой Искупитель" (Вульг.) Оклеветанный и осужденный своими друзьями Иов ждет Защитника, которым будет Сам Бог или Его посредник (ср Иов 16:19). Страдалец продолжает думать, что ему нет больше счастья и что смерть его близка: Бог вступится за него после его смерти. И все же Иов надеется быть свидетелем отмщения, "видеть" своего гоэла- Бога (ст Иов 19:26). Представив себе сначала ожидание в шеоле, пока пройдет гнев Божий (Иов 14:10-14), Иов в порыве веры в Бога, Который может вывести из шеола (ср 1 Цар 2:6; 3 Цар 17:17-24; Иез 37), уповает на временное возвращение к земной жизни, чтобы присутствовать при своем оправдании. Этот взлет Иова над безысходной ограниченностью человеческого существования - для удовлетворения своей жажды справедливости в безвыходном положении - является как бы предвестием откровения о воскресении мертвых (ср 2 Макк 7:9). Эти стт, если не по букве, то по духу отражают чаяние грядущего избавления и поэтому имеют преобразовательно мессианское значение.

"В последний день восставит из праха" - неточный перевод евр. фразы, букв, означающей: и последний (т.е. защитник, который всех переживет - ср Ис 44:6) встанет (т.е. явится как свидетель - Втор 19:16, или как Бог Судья - Иов 31:14; Ис 2:19, Ис 2:21; Ис 28:21; Ис 33:10) над прахом (распавшейся кожи Иова). И тогда Иов "во плоти" узрит Бога (ст Иов 19:25-27). Согласно толкованию Отцов Церкви, здесь предвосхищается воскресение плоти.

20:6 "Голова его касалась облаков" - в Библии неоднократно встречается упоминание о титанической гордости, проявленной людьми на заре существования человечества (ср Быт 11:4; Ис 14:13-14; Иез 28:2, Иез 28:17). Это предание согласуется с Быт 3, где падение человека объясняется его гордостью.

20:26 "Все мрачное" - речь идет о тьме шеола, прообразом которой была тьма египетская (Исх 10:21); "огонь, никем не раздуваемый" - молния.

21:5 "Положите перст на уста" - жест, символизирующий молчание: всякое слово становится неосторожным или тщетным.

21:19 "Бог бережет для детей несчастье его" - древний, подтвержденный авторитетом Писания, взгляд (Исх 34:7; Втор 5:9), дополненный затем учением пророков о личной ответственности (Втор 24:16; Иер 31:29; Иез 18; ср Ин 9:1-3). Иов указывает на недостаточность древнего понимания этого вопроса: беззаконник не пострадает от него и даже ничего не будет знать о нем, ибо только его плоть на нем болит и только его душа в нем страдает (ср Иов 14:21-22).

22:6-9 Перечень грехов, в которых Елифаз необоснованно обвиняет Иова, характеризуется многократным упоминанием грехов и упущений в отношении справедливости и любви к ближнему. Елифаз вторит здесь учению пророков. Ср. апологию Иова: Иов 29:11-17; Иов 31.

22:12 "Глаголы уст Его" - речь идет о Законе.

22:13 "Ты говоришь: "что знает Бог?" - Иов этого не сказал. Но Елифаз на основании утверждения Иова: если Бог остается безразличным, значит Он не различает, что творится на земле, - упрекает его в том, что он находится на пути, ведущем к богохульству.

24:13-17 Злодеи, враги света, действуют под покровом ночи; здесь говорится о физическом свете, но подразумевается нравственный.

25:2 "Мир на высотах своих" - среди ангелов (ср Ис 24:21; Откр 12:7-12) и звезд (Ис 40:26; Сир 43:10).

26:5 Воды бездны, населенные, согласно народным сказаниям, чудовищами, побежденными при сотворении мира (ср Иов 7:12).

26:7 "Повесил землю ни на чем" - столбы поддерживают землю (Иов 9:6), но человек не знает, "на чем утверждены основания" земли (Иов 38:6). Это единственный стих в Библии, в котором предугадывается космическое пространство.

26:11 Высокие горы, поддерживающие свод небесный, сотрясаются от грома, голоса Божия (Пс 29) или от землетрясений (Пс 17:8).

28:1 В этой главе прославляется недоступная человеку Премудрость (ср Притч 8:22 сл, где, однако. Премудрость, представленная как вдохновительница дел Божиих в начале творения, становится вдохновительницей и человека; ср Bar 3:9-4:4, где говорится о Премудрости, милостиво открытой Израилю в Законе). Здесь речь идет о чисто трансцендентной Премудрости. В конечном итоге она воплощает тайну путей Божиих и сливается с Божиим свойством Премудрости, удивительным образом олицетворенным. Она ускользает от попыток человека уразуметь ее; вопреки всем своим усилиям и открытиям, он постоянно наталкивается на тайну Премудрости, его превосходящей.

30:1 "Поместить со псами стад моих" - нищими, считавшимися подонками общества (ср Иов 24:4). Иов унижен теперь больше, чем они.

30:16 "Изливается душа моя" - означает, что страдания стали невыносимы.

31 Самозащита Иова, не признающего себя виновным и опровергающего тезис своих друзей, согласно которому несчастье всегда является последствием греха. Ветхозаветная этика достигает здесь своих вершин и становится прямым предвестием возвышенного евангельского учения. Апология Иова выражается в форме клятвенных утверждений: как это требовалось на суде, обвиняемый призывает проклятие на самого себя, если утверждения его ложны (Исх 22:8-11; Числ 5:20-22; 3 Цар 8:31-32).

31:1 Иов начинает перечисление с самых тайных греховных побуждений: нечистых желаний, возникающих при посредстве глаз (ср ст Иов 31:7).

31:5 "Лукавстве" - здесь, очевидно, подразумевается обман при обмене товарами и торговле. Иов, признающий принцип "око за око", выражает желание, чтобы его взвесили на точных весах.

31:7 "Нечистое пристало к рукам моим" - другая разновидность греха несправедливости: Иов не пожелал и не брал чужой собственности.

31:9 "Ковы у дверей ближнего" - прелюбодеяние.

31:13-15 Закон предписывал человечные отношения между хозяевами и работниками. В ст. Иов 31:15права слуг обоснованы тем, что они принадлежат к той же человеческой семье, как и хозяева, ибо созданы единым Богом. Ап. Павел в свою очередь напоминал, что у господ и рабов один Господь.

31:16-18 После справедливости Иов говорит о благотворительности; чувство благодарности к Богу за Его благодеяния побуждает его помогать обездоленным.

31:24 Скупость и гордость богача, который мнит, что может обойтись без Бога.

31:26-27 Иов утверждает, что не прельстился вавилонским культом солнца и луны. Послать поцелуй рукой - одна из древних форм почитания светил.

31:29-30 Иов говорит здесь о мести, которая в те времена считалась нормальным и законным явлением (хотя новое веяние проникало даже в древние книги Писания - Исх 23:4-5; Лев 19:18; Притч 20:22; Притч 25:21-22). Он идет дальше этого и не позволяет себе радоваться несчастью врага и проклинать его.

31:33-37 В стт Иов 31:33-34говорится не о каком-либо определенном грехе, но о поведении человека, желающего скрыть свои проступки. Иов не вел себя так, чтобы ему приходилось скрываться от людей. Он готов предстать и перед Самим Богом.

31:35-36 "Возлагал бы запись как венец" - запись означает список долгов или грехов, т.е. обвинительный акт. Иов, убежденный в том, что может опровергнуть все обвинения, согласен носить ее как знак отличия.

3:1 Высказывая в своей первой речи сожаление по поводу своего рождения и желание смерти, — мертвенного пребывания, покоя в шеоле, Иов начинает ее проклятием, — пожеланием зла ( 2 Цар 16:7-8 ; Иер 20:14 ) дню и ночи своего рождения, послужившим источником, началом стольких бедствий.

3:2  И сказал, буквально с еврейского — «ответил». Речь Иова, в которой он не признает себя виновным, действительно, является ответом на тайные мысли друзей, убежденных в греховности страдальца.

3:3-4 День состоит в присутствии света; исчезновение последнего (день тот да будет тьмою — ст. 4) равносильно гибели дня (да погибнет день — ст. 3). Смена тьмы светом, т. е. существование дня установлено самим Богом ( Быт 1:4 ); к Нему и обращается с просьбою Иов, чтобы Он не допустил этой смены в число его рождения и тем самым исполнил просьбу о погибели дня.

3:5 Усиление мысли ст. 4 . Пусть в часы, отведенные для света, царит густой могильный мрак ( 10:21-22 ).

3:6 Ночь рождения Иова не должна перейти в день; господствующий в продолжение ее мрак пусть не сменяется светом. И так как ночь составляет известное число в соединении с днем, то сама по себе, взятая отдельно от дня, в него не перешедшая, она не может войти ни в состав чисел года, ни месяца.

3:7 Несчастная для Иова, она не должна быть временем рождения («бесплодна») и кого-нибудь другого, он будет несчастен, подобно ему, Иову. Под условием исполнения данного желания в ночь его рождения не будет радости, которою сопровождается появление на свет человека ( Ин 16:21 ).

3:8 Исполнению желания Иова могут помочь заклинатели, способные своею силою разбудить левиафана. Употребляемое в Библии для обозначения страшных пресмыкающихся ( Пс 73:14 ; 103:26 ; Ис 27:1 ), выражение «левиафан», указывает, как думают, в настоящем случае на враждебное солнцу и луне созвездие, поглощающее их, благодаря, между прочим, чарам заклинателей, и тем производящее затмение. Отсутствие библейских указаний на существование среди евреев веры в такое созвездие не говорит против возможности приведенного объяснения: автор мог пользоваться не отмеченным в Библии народным поверьем. У других народов — китайцев и индийцев — оно существовало.

3:9 Ночь рождения Иова навсегда должна остаться тьмою; никогда не должна увидать проблесков утренней зари — «ресниц денницы».

3:11-18 Принужденный примириться с мыслью о рождении, как неизбежным фактом, Иов все же выражает сожаление, зачем он пережил начальные моменты своего существования: момент появления на свет («выходил из утробы», ср. Иер 20:18 ), принятия отцом на колена в знак того, что он — его сын ( Быт 50:23 ) и время кормления молоком матери.

3:13-19 Основанием для подобного сожаления является соображение, что смерть лучше жизни, пребывание в могиле предпочтительнее пребывания на земле. Могила — место полного успокоения, прекращения духовных и физических страданий. В ней успокаиваются цари и князья, из которых первые утруждали себя на земле заботами о заселении опустошенных местностей — пустыней (евр. хара-бот = развалины. Ср. Ис 44:26 ; 58:12 ; Иез 36:10 ), вторые — собиранием сокровищ (ст. 14-15). В могиле конец жестокостям одних и страданиям других: в ней находят покой и несшие на земле непосильные труды, и не видавшие света узники темницы, и рабы, жизнь которых — один беспрерывный труд ( 7:2 ).

3:20-23 Лично для Иова смерть желательна потому, что избавила бы от мучительного состояния — утраты понимания смысла жизни. Жизнь есть время возможных для человека радостей: «свет сладок» ( Еккл 11:7 ); но эта сладость не доступна для него, огорченного душою; жить и пользоваться жизнью он не может. Для чего же продолжать существование? Некоторым облегчением в современном горестном положении могло бы служить для Иова знание причины постигших его страданий; но это скрыто от него, он находится во мраке неведения (ст. 23).

3:24 Пораженный болезнью, утративший смысл жизни, Иов испытывает состояние душевного смятения, выражением которого являются постоянные вздохи и стоны.

3:25 К этому смятению присоединяется еще что-то ужасное, чего он страшится и от чего не может избавиться. В данном случае Иов намекает, быть может, на те кошмары, о которых говорит ниже ( 7:14 ).

3:26 Испытывая смятение, страдая от кошмаров, Иов ни на минуту не может успокоиться.

4:1-2 Речь Елифаза, по его убеждению, не только не утешит Иова, но еще более огорчит его. Но как бы ни неприятна была истина, она должна быть высказана. И Елифаз, извиняясь за доставляемое им Иову огорчение, не может воздержаться от слова.

4:3-5 Первою каплею горечи в речи Елифаза является упрек Иову в его малодушии. Оно тем более несвойственно ему, что прежде он утешал и словами утешения ободрял и поддерживал людей с «опустившимися руками» и «гнущимися коленами» и всецело «падающих», т. е. слабых духом ( 2 Цар 4:1 ; Ис 13:7 ; 35:3-4 ). Ободрявший других не может ободрить себя (ст. 5), иронически (ср. Мф 27:42 ) замечает Елифаз.

4:6 Порицая малодушие Иова, Елифаз усматривает в нем достаточный повод и побуждение обратиться к страдальцу с речью «Не в благочестии ли твоем надежда твоя? упование твое не на непорочность ли путей твоих»? спрашивает он его. По мнению Елифаза, ропот и жалобы Иова проистекают из его уверенности в своем благочестии. Он ропщет и жалуется потому, что себя, человека благочестивого и непорочного, считает несправедливо наказанным. Эта ложная, по взгляду Елифаза, мысль Иова, заставляя его обратиться с речью к своему другу, заранее предрешает его основное положение. В противоположность Иову, Елифаз утверждает, что несчастья постигают только грешников; следовательно, и Иов, раз он подвергся бедствиям, не может считать себя благочестивым, невинно наказанным.

4:7-9 В подтверждение справедливости своего взгляда Елифаз ссылается, во-первых, на опыт и знание самого Иова, не видавшего будто бы в течение своей жизни случаев гибели праведника (ст. 7); и во-вторых — на личный опыт. Последний ручается за то, что наказываются лишь те, которые подготовляли почву для зла («оравшие нечестие») и делали его («сеявшие зло»; ср. Ос 10:13 ). Уподобление злодеев в их деяниях земледельцам вызывает соответствующий образ для выражения мысли о наказании их божественным гневом. Насаждения злодеев погибают, подобно трудам земледельцев, от знойного ветра (ст. 9; ср. Иер 4:11 ; Иез 17:10 ; 19:12 ; Ос 13:15 ).

4:10-11 Гибель целой семьи львов представляет, по мнению экзегетов, намек на судьбу семейства Иова.

4:12-21 Для сообщения своему взгляду большей убедительности, авторитетности Елифаз ссылается на бывшее ему откровение, описывая сначала форму, в которой оно было сообщено (ст. 12), затем время получения (ст. 13), испытанное при этом состояние (ст. 14-16) и, наконец, самое содержание (ст. 17-21).

4:12-13 Сообщенное в форме шепота (евр. семец, переданное в синодальном чтении выражением «нечто», Симмах переводит «ψιθυρισμός», Вульгата — sussurus, шелест, шепот) и проникшее в душу Елифаза помимо его сознания и воли («тайно принеслось слово», в буквальном переводе: «ко мне прокралось слово»), откровение было получено им «среди размышлений о ночных видениях». Еврейское бишифим, чему соответствует синодальное «среди размышлений», собственно значит «ветви», «разветвления», по отношению к душевной деятельности «перепутывающиеся мысли», «сумятицу мыслей» (Дильман). Откровение падало на то время, когда Елифаз пробудился с душою, смущенною беспокойными мыслями.

4:14-16 Непосредственные предвестники откровения — прошедший над Елифазом «дух», — ветер («тихое веяние» ст. 16, ср. 3 Цар 19:11 ; Дан 2:2 ) и явление в нем таинственного существа, вида которого нельзя было распознать, — вызвали обычные при видениях чувства ужаса и страха ( Быт 15:12 ; 28:17 ; Дан 7:15 ; 8:18 ; 10:7 ).

4:17-21 На предложенный явившимся вопрос: «человек праведнее ли Бога?» (меэлоах — «пред Богом» — см. Чис 32:22 ) им же самим дается отрицательный ответ. В очах Божиих нечисты и несовершенны даже ангелы, тем более человек. Он грешен. Признаком его греховности является, во-первых, кратковременность существования («между утром и вечером распадаются», ср. Пс 89:6 ; «истребляются скорее моли», ср. 13:28 ; Ис 50:9 ), во-вторых, смерть в состоянии неразумия: «умирают, не достигши мудрости», т. е. страха Божия ( 28:28 ). Та и другая черта, — скоротечность жизни и смерть неумудренным, — усвояется по преимуществу, даже исключительно одним грешникам ( 15:32 ; Пс 89:6-9 ; ср. Пс 90:1,16 ; 91:13-15 ; Притч 5:13 .

5:1  Святые, т. е. ангелы ( 15:15 ; Пс 88:7-8 ; Дан 8:13 ) нечисты в очах Божиих ( 4:18 ); следовательно, они не могут допустить мысли о безгрешности низшего по сравнению с собою существа — человека. Поэтому ни один из них не поручится и за него, Иова, за его невинность, незаслуженность наказаний. У Иова нет защитников ни среди людей ( 4:7-9 ), ни среди небожителей.

5:2 Если же, несмотря на это, он будет роптать, проявлять нетерпеливость, то его постигнет участь глупца, призывающего на себя своим ропотом божественный гнев (ср. Еккл 10:4 ). Дальнейшее ( ст. 8 ) описание «глупца» теми же чертами, что и нечестивого ( Пс 36:35-6 ), дает понять, что под глупцом Елифаз разумеет грешника.

5:3 Примеры гибели нечестивых известны Елифазу. Неоднократно наблюдая ее, он имел возможность предсказать ожидающее грешника несчастье («проклял день его») даже в то время, когда еще не было на лице очевидных признаков бедствия, — когда «грешник укоренялся» (ср. Пс 36:35-36 ), находился в поре силы, могущества.

5:4-5 Проявлением его благоденствия, счастья служат дети и имущество ( 21:8 и далее ). Но первые с течением времени подвергаются наказанию со стороны представителей правосудия («будут бить у ворот», — Быт 34:20 ; Втор 22:24 ; Притч 22:22 ; Ам 5:10 ), второе расхищается: жатвою, защищенною от разграбления изгородью из терна («из-за терна возьмет ее») пользуются неимущее, голодные (ср. Пс 36:25 ), а всем имуществом — «жаждущие», т. е. такие или иные грабители ( 18:19 ).

5:6-7 Наблюдаемые Елифазом случаи гибели грешника дают ему право установить то общее положение, что причина страданий и бедствий — не вне человека, а в нем самом. Его природа такова («человек рождается на страдание»), что он совершает преступление, за которым неизбежно следует возмездие. Данное свойство так же неотъемлемо у человека, как у искры — свойство подниматься вверх (евр. решеф употребляется и переводится в различных, значениях: в Пс 77:48 — словом «молния», в Пс 75:4 — «стрелы»; решеф Втор 32:24 и Авв 3:5 LXX, Онкелос, Акила и Симмах передают словом «птица». Последнее значение усвояют данному выражению греч. и слав. чтение настоящего стиха: «птенцы суповы», т. е. «коршуна»).

5:8 Если в природе человека коренится склонность к греху, то Иову не составляет особенного труда сознаться в своей греховности пред Богом и просить у Него прощения. Так рассуждения 6-7 ст. подготовляют положение ст. 8: вместо того, чтобы роптать, Иов должен смириться и обратиться к Богу.

5:9-16 Ближайшим побуждением к такому обращение, обеспечивающим его успех, является мысль, с одной стороны, о благости и милосердии Божием по отношению к несчастным, а с другой — о тех наказаниях, которыми Господь поражает всех гордых, противящихся Ему.

5:10-11 Господь, орошающий водами землю ( Пс 103:10-13 ; 146:8 ; Иер 14:22 ) и превращающий пораженные засухой местности в плодородные (ср. Пс 106:35-6 ), превращает людские страдания и горесть в радость ( 1 Цар 2:7-8 ).

5:12-14 Бог — отмститель гордых, уповающих на свою силу. Он обращает в ничто их намерения и предприятия, так что «руки их не довершают предприятия», буквально с еврейского: «не сделают ничего прочного». (Еврейское слово тушийа, переведенное в настоящем случае выражением «предприятие», в трех других местах кн. Иова передается различно: в 6:13 — «опора», в 11:6 — «следовало бы понести», в 12:6 — «премудрость». Производимое экзегетами от арабского глагола йаса — «твердо стоять, быть постоянным», тушийа означает: «твердость, постоянство, прочное счастье, успех»). Нечестивые гибнут от собственного лукавства (ст. 12-13; ср. 2 Цар 17:1-7,14,23 : 1 Кор 3:20 ), их успешно начатые дела встречают впоследствии неустранимые препятствия, влекущие за собою гибель (ст. 14; ср. Втор 28:29 ; Пс 34:5 ; Иер 23:12 ).