--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 176 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/176/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 176. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/176/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 176. Job · 19 of 36 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/176/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/176/#p-N [¶0] 18. Job alludes to a like sentiment of Bildad ([Job 18:18]), using his own previous words ([Job 13:25]). [¶1] 19. Equally questionable is the friends' assertion that if the godless himself is not punished, the children are ([Job 18:19]; ); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" ([Ho 9:7]). [¶2] 20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime. [¶3] drink--([Psa 11:6]; [Is 51:17]; [La 4:21]). [¶4] 21. The argument of the friends, in proof of [Job 21:20], What pleasure can he have from his house (children) when he is dead--("after him," [Ec 3:22]). [¶5] when the number, &c.--Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in [Ec 3:1]; ). It is therefore necessary that "his eyes should see his and their destruction" (see [Job 14:21]). [¶6] cut off--rather, when the number of his allotted months is fulfilled ([Job 14:5]). From an Arabic word, "arrow," which was used to draw lots with. Hence "arrow"--inevitable destiny [Umbreit]. [¶7] 22. Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us" ([Is 40:13]; [Ro 11:34]). [¶8] those ... high--the high ones, not only angels, but men ([Is 2:12-17]). [¶9] 23. Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [Umbreit]. [¶10] 24. breasts--rather, "skins," or "vessels" for fluids [Lee]. But [Umbreit] "stations or resting-places of his herds near water"; in opposition to Zophar ([Job 20:17]); the first clause refers to his abundant substance, the second to his vigorous health. [¶11] moistened--comparing man's body to a well-watered field ([Pr 3:8]; [Is 58:11]). [¶12] 26. ([Ec 9:2]). [¶13] 27. Their wrongful thoughts against Job are stated by him in [Job 21:28]. They do not honestly name Job, but insinuate his guilt. [¶14] 28. ye say--referring to Zophar ([Job 20:7]). [¶15] the house--referring to the fall of the house of Job's oldest son ([Job 1:19]) and the destruction of his family. [¶16] prince--The parallel "wicked" in the second clause requires this to be taken in a bad sense, tyrant, oppressor ([Is 13:2]), the same Hebrew, "nobles"--oppressors. [¶17] dwelling-places--rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have. [¶18] 29. Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers ([La 1:12]), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad ([Job 8:8]) and Zophar ([Job 20:4]). [¶19] tokens--rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken ([Is 7:11]). [¶20] 30. Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [Umbreit] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed ([Lu 16:25]). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in [Job 19:25], and future retribution ([Job 21:30]), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways. [¶21] brought forth--not "carried away safe" or "escape" (referring to this life), as Umbreit has it. [¶22] wrath--literally, "wraths," that is, multiplied and fierce wrath. [¶23] 31. That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant ([Job 21:30]), be "repaid" hereafter. [¶24] 32. Yet--rather, "and." [¶25] brought--with solemn pomp ([Psa 45:15]). [¶26] grave--literally, "graves"; that is, the place where the graves are. [¶27] remain in--rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his "remembrance" preserved) by means of the monument over the grave. In opposition to Bildad ([Job 18:17]). [¶28] 33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet." [¶29] draw--follow. He shall share the common lot of mortals; no worse off than they ([He 9:27]). Umbreit not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him." [¶30] 34. falsehood--literally, "transgression." Your boasted "consolations" ([Job 15:11]) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me. ### Chapter 22 [¶32] THIRD SERIES. ### Job 22:1-30. As Before, Eliphaz Begins [¶34] 1. Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves ([Psa 16:2]; [Lu 17:10]; [Ac 17:25]; [1Ch 29:14]). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so. [¶35] 2. as he that is wise--rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious ([Da 12:3], ; [Psa 14:2]) [Michaelis]. [¶36] 3. pleasure--accession of happiness; God has pleasure in man's righteousness ([Psa 45:7]), but He is not dependent on man's character for His happiness. [¶37] 4. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on [Job 7:12]; [Job 7:20]; and [Job 10:17]). [¶38] will he enter ... into judgment?--Job had desired this ([Job 13:3], ). He ought rather to have spoken as in [Psa 143:2]. [¶39] 5. Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings. [¶40] 6. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law ([Ex 22:26]; [De 24:10]) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim to it; and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad--"naked" ([Mt 25:36]; [Jas 2:15]); a sin the more heinous in a rich man like Job. [¶41] 7. Hospitality to the weary traveller is regarded in the East as a primary duty ([Is 21:14]). [¶42] 8. mighty--Hebrew, "man of arm" ([Psa 10:15]; namely, Job). [¶43] honourable--Hebrew, "eminent, or, accepted for countenance" ([Is 3:3]; [2Ki 5:1]); that is, possessing authority. Eliphaz repeats his charge ([Job 15:28]; so Zophar, [Job 20:19]), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief ([Job 22:7], ) [Michaelis]. [¶44] 9. empty--without their wants being relieved ([Ge 31:42]). The Mosaic law especially protected the widow and fatherless ([Ex 22:22]); the violation of it in their case by the great is a complaint of the prophets ([Is 1:17]).