10. ([Psa 103:16]). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also ([Lu 18:29]; [Ac 4:34]).
11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [Umbreit].
12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?
Am I a sea--regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence ([Jr 5:22]).
or a whale--or some other sea monster ([Is 27:1]), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief.
14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God.
15. Umbreit translates, "So that I could wish to strangle myself--dead by my own hands." He softens this idea of Job's harboring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror in [Job 7:16], "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps the meaning is simply, "My soul chooses (even) strangling (or any violent death) rather than my life," literally, "my bones" ([Psa 35:10]); that is, rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" ([Job 7:16]) refers to his life.
16. Let me alone--that is, cease to afflict me for the few and vain days still left to me.
17. ([Psa 8:4]; ). Job means, "What is man that thou shouldst make him [of so much importance], and that thou shouldst expend such attention [or, heart-thought] upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words, in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in the man Christ Jesus may use them still more.
18. With each new day ([Psa 73:14]). It is rather God's mercies, not our trials, that are new every morning ([La 3:23]). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [Cocceius].
19. How long (like a jealous keeper) wilt thou never take thine eyes off (so the Hebrew for "depart from") me? Nor let me alone for a brief respite (literally, "so long as I take to swallow my spittle"), an Arabic proverb, like our, "till I draw my breath."
20. I have sinned--Yet what sin can I do against ("to," [Job 35:6]) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them--O thou Watcher ([Job 7:12]; [Da 9:14]) of men. Job had borne with patience his trials, as sent by God ([Job 1:21]; 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature.
set me as a mark--Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [Umbreit] ([La 3:12]).
21. for now--very soon.
in the morning--not the resurrection; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. The reason why God does not give an immediate sense of pardon to awakened sinners is that they think they have a claim on God for it.
Chapter 8
FIRST SERIES--FIRST SPEECH OF BILDAD, MORE SEVERE AND COARSE THAN THAT OF ELIPHAZ.
Job 8:1-22. The Address of Bildad
2. like a ... wind?--disregarding restraints, and daring against God.
3. The repetition of "pervert" gives an emphasis galling to Job ([Job 34:12]). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.
4. If--Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." Umbreit makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.
5. seek unto God betimes--early. Make it the first and chief anxiety ([Psa 78:34]; [Ho 5:15]; [Is 26:9]; [Pr 8:17]; ).
6. He would awake for thee--that is, arise to thy help. God seemed to be asleep toward the sufferer ([Psa 35:23]; ; [Is 51:9]).
make ... prosperous--restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.
7. thy beginning--the beginning of thy new happiness after restoration.
latter end--([Job 42:12]; [Pr 23:18]).
8-9. The sages of the olden time reached an age beyond those of Job's time (see on [Job 42:16]), and therefore could give the testimony of a fuller experience.
10. teach thee--[Job 6:24] had said, "Teach me." Bildad, therefore, says, "Since you want teaching, inquire of the fathers. They will teach thee."
utter words--more than mere speaking; "put forth well-considered words."
out of their heart--from observation and reflection; not merely, from their mouth: such, as Bildad insinuates, were Job's words. [Job 8:11-13] embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between the ungodly and the paper-reed is: 1. the luxuriant prosperity at first; and, 2. the sudden destruction.
11. rush--rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.
12. not cut down--Before it has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herbs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly seated in their possessions [Umbreit] ([Psa 112:10]).
13. paths--so "ways" ([Pr 1:19]).
all that forget God--the distinguishing trait of the godless ([Psa 9:17]; ).
14. cut off--so Gesenius; or, to accord with the metaphor of the spider's "house," "The confidence (on which he builds) shall be laid in ruins" ([Is 59:5], ).
15. he shall hold it fast--implying his eager grasp, when the storm of trial comes: as the spider "holds fast" by its web; but with this difference: the light spider is sustained by that on which it rests; the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as the spider's web."
16. before the sun--that is, he (the godless) is green only before the sun rises; but he cannot bear its heat, and withers. So succulent plants like the gourd ([Jon 4:7], ). But the widespreading in the garden does not quite accord with this. Better, "in sunshine"; the sun representing the smiling fortune of the hypocrite, during which he wondrously progresses [Umbreit]. The image is that of weeds growing in rank luxuriance and spreading over even heaps of stones and walls, and then being speedily torn away.
17. seeth the place of stones--Hebrew, "the house of stones"; that is, the wall surrounding the garden. The parasite plant, in creeping towards and over the wall--the utmost bound of the garden--is said figuratively to "see" or regard it.
18. If He (God) tear him away (properly, "to tear away rapidly and violently") from his place, "then it [the place personified] shall deny him" ([Psa 103:16]). The very soil is ashamed of the weeds lying withered on its surface, as though it never had been connected with them. So, when the godless falls from prosperity, his nearest friends disown him.
19. Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last.
and out of the earth--others immediately, who take the place of the man thus punished; not godly men ([Mt 3:9]). For the place of the weeds is among stones, where the gardener wishes no plants. But, ungodly; a fresh crop of weeds always springs up in the place of those torn up: there is no end of hypocrites on earth [Umbreit].
20. Bildad regards Job as a righteous man, who has fallen into sin.
God will not cast away a perfect man--(or godly man, such as Job was), if he will only repent. Those alone who persevere in sin God will not help (Hebrew, "take by the hand," [Psa 73:23]; [Is 41:13]; ) when fallen.
21. Till--literally, "to the point that"; God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c.
22. The haters of Job are the wicked. They shall be clothed with shame ([Jr 3:25]; [Psa 35:26]; ), at the failure of their hope that Job would utterly perish, and because they, instead of him, come to naught.