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ishment. The reference to the race of men im- happy all their lives. El. says: No! these are mediately preceding the Noachian deluge (the the very sort of men who were visited by the ápxaios koomas of 2 Pet. ii. 5) is evident judgment of tbe deluge, and you are just as bad enough.

as they, for you are treading in their steps." Fourth Strophe : vers. 16-20. Description of Carey). the destruction of those ungodly men as a divine Ver. 18. And yet he had filled their judgment overtaking them after a season of houses with blessings-(ain, prosperity, prosperity, together with an application to the good, as below ver. 21 and ch. xxi. 25 ngio); 2 controversy suggested by Job's case in respect circumstantial clause, which stands connected to the doctrine of retribution.

with the principal verb in ver. 16, having a reVer. 16. [The asterisk in the Hebrew Bible strictive force, in order to express the contrast marks the verse as the middle of the book, there between the sudden judgment which overtakes being 537 verses before, and the same number the wicked, and the long season of prosperity after this mark] Who were swept off (102R: preceding it, which gives to them the appearlit. "were seized" comp. above on ch. xvi. 8) ance of exemption from punishment. The for[Bernard, Rodwell, etc., "who became shrivelled mula of detestation which follows in 6 Eliphaz (corpses) before, etc." Carey: "who got tied intentionally takes as it were out of the mouth up ... so that escape was impossible," but bet- of Job (comp. ch. xxi. 16), in order to impress ter as above,-"to be snatched away”] before upon him that only he has the right thus to the time--i. e. before there was any proba-speak who does not doubt that God inflicts rightbility, according to human experience, that their cous retribution. hour had come ; comp. the awpol of the LXX. Ver. 19. The righteous will see it :-to

wit the destruction which will one day befall also above in ch. xv. 32 ini xha-as

-as even in

the wicked (not the punishment inflicted on the the present passage some Mss. read 859 instead sinners of the primeval world, which was long of sty? (com. Ps. cxxxix. 16).

since past)-and rejoice, and the innocent

As a stream will mock at them at those who were once their foundation was poured awayi. e. prosperous, but have now encountered the it became fluid, so that they could no longer righieous penalty of their transgressions, in restand on it, but sank down. Again a palpable gard to whom accordingly the proverb will be allusion to the deluge (scarcely to the fate of verified—" he laughs best who laughs last." The Sodom and Gomorrab, in mentioning which the triumphant joy of the righteous over the final rain of fire and brimstone (Gen. xix. 24; comp. punishment of the ungodly, which they shall Job xviii. 15) would scarcely have been forgot- live to see, and which Eliphaz here describes in ten:—against Ewald (and Davidson, Introd. ii. such a way as to contrast with Job's previous 229]). The construction of the words which we utterances, ch. xvii. 8; xxi. 5, 6, is frequently have followed, according to which oplo? is the described in the Old Testament; comp. Ps. lviii. subject, 977nominat. of the predicate or pro- 11 (10) seq. ; Ixiv. 10 (9) seq. duct, and Psy descriptive Imperf. Hopb. (not

Ver. 20 contains the words in which this fu

ture triumph of the pious will be expressed. an unusual alternate form of the Perf. Pual px! as Ewald supposes) appears as that which alone Verily (MS-ox as in ch. i. 11; xvii. 2) our adis favored by the position of the words and the versaries are destroyed. !??? (instead of accents. The following renderings are not 80 which Olsh. needlessly proposes 132P after Ps. good : "their place became a poured out stream" | xliv. 6; Ex. xv. 7) is a pausal form for 1?*?. (Hirzel: "whose foundation was a poured out stream" (Umbr., Olsh.) [Rodwell]; "a stream from a root D'P., which occurs only here, meaning was poured out upon their foundation"(Rosenm., "he who is set up” (partic. pass.), i. e. the adHahn) [Lee, Carey: with which may be con- versary. The righteous designate the ungodly nected the rendering of E. V. Renan, Noyes, as their adversaries not in a personal, but an Elzas : “ whose foundation was overflown with ethical sense, because God's enemies are also a flood," and of Conant: “tbeir foundation was their enemies ; comp. Ps. cxxxix. 21; Rom. xi. poured away in a flood "].

28. And what is left to them a fire has Ver. 17. Who said unto God : Depart devoured o??,“their remnant, their residue," from us ! and what could the Almighty t, wit, in property and wealth; the remainder do for them ?—The sentiment of the ungodly of their means; hardly " their super-abundance" is expressed first in the direct and then in the (Del.) ["for why should the fire devour only indirect form of speech, precisely as in ch. xis: lihat which they had as a superfuity ?" Dillm.] 28. As to the matter the passage reminds us of Job's last discourse, ch. xxi. 14, 15. The same

on is used here accordingly in another sense arrogant God-renouncing utterances, which than in ch. iv. 21. a passage otherwise similar Job there attributes to the prosperous wicked to the present. For the use of fire as a symbol described by him, is here imputed by Eliphaz to of the divine decree of punishment effecting a the objects of his description, in order to show radical extermination, comp. ch. xv. 84; IX. 26; to him that up to a certain point he agrees en- Ez k. xx. 28, etc. tirely with his representation of the relation of 4. Third Division, or Double Strophe : vers. 21external prosperity to buman sinfulness. [“El. 30: An admonition 10 repentance, and a promise no doubt intends this as a direct contradiction of salvation to the penitent. to Job's statement. The Patriarch had asserted Fifth Strophe : vers 21-25: The admonition. that men of these atheistical principles were Ver. 21. Make friends now with Him,

-by re שלם and הסכן distinguish best between

and be at peace. pppn here with Dy, which shalt be built up, thou shalt put away, etc.," gives a signification different from that found does not quite correctly set forth the logical reabove in ver. 2, viz. “to make friends with any lation of the clauses. E.) one, to draw nigh to any one," comp. James iv. Ver. 26. And lay down in (or cast down 8. The following Dyoga is to be rendered as an

to) the dust the precious ore.-The word Imperat. consec. (comp. Prov. iii. 4; and Gesen. 13?, which occurs only here and in the follow

130 [& 127], 2; "and be at peace, i. e. fing verse, signifies according to the etymology "and so shalt thou be at peace.” [“We as well as the connection precious metal, gold or

silver, and that in its crude, unprepared state,

as it is brought forth out of the shafts of the garding the former as expressing the conclu: mountain mines, hence "gold and silver ore,” gion, the latter the preservation of peace.' "virgin-gold” (Delitzsch). The " laying down Soblottmann). Thereby shall blessing come of such metal in the dust " signifies that one reto thee-come upon thee, .comp. ch. xx. 22. lieves himself of it as of worthless trash. The Jam (instead of which many Mss. read innam) second member expresses the same thought still is 3 sing. fem. imperf. with a doubled indication more strongly. And among the pebbles of of its feminine form (first by n and afterwards by the brooks ( 937 assonant with 13?) the gold 1.), hence=nŅsm, with suffix of the 2d person. of Ophir,-oix for the more complete and Comp. in regard to such double feminines De-common pix on, comp. ch. xxviii. 16; Ps. litzsch on the passage [who refers to Prov. i. 20; xlv. 10 [9], etc., also such modern mercantile Ezek. xxiii. 20; Josh. vi. 17; 2 Sam. i. 26; abbreviations as Mocha, Damask, Champagne, Amos iv. 3), also Ewald 191, C; 249, c [Green etc. In regard to the much disputed location of & 88, 3 f.]-Olsh. and Rödig. following certain the land of Ophir (LXX. 'lpeip,-Cod. Al. bowMss. would read JAMIN :"ibereby will thine in ever Ewpelp, which reminds us of Sufâra, on the come be a good one. " but this would impart to peninsula of Guzerat, in Indin, as well as of the the discourse an artificial chara'ster, seeing that Coptic Sofir, used as a name for India) comp. an earthly reward is not mentioned before ver. the Realwörterbücher (Cyclopædias and Dic25 seq. As to Data, “thereby” (lit. "by these tionaries]; also Bähr on 1 Kings x. 22 (Vol. VI. things”) with neuter suffix, comp. Ezek. xxxiii.

of this series, p. 122]. To the earlier theories 18; Is. Ixiv. 4; xxxviii. 16.

which located Ophir in India, or in Arabia bas Ver. 22. Receive, I pray, instruction out who in a Report to the London Geographical So

been added latterly that of Sir Rod. Murchison, of His mouth.-God's mouth represented as the source of instruction in the higher truth, as

ciety is inclined to the opinion that the southin Prov. ii. 6 [El. as Dillm. says claiming to be river is the true Ophir of the Bible, supporting

African coust around the mouth of the Limpopo himself the interpreter of God's teaching to his view in part by the conjectures of the wellJob).

known arcbæologist, John Crawford (in his DeVer. 23. If thou returnest to the Al. scriptive Dictionary of the Indian Islands), mighty.-(7 31 as in Joel ii. 12; Am. iv. 6 which point to this locality, and in part by the seq ; ls. xix. 22) [“We are told by Rosenmüller discoveries of districts abounding in gold, wbich that w stands here for 4x to, but we are rather inade since 1866 in this very region (north of the

the German traveller, K. Mauch, claims to have inclined to think with Maimonides that it is pur-colony of Natal). Comp. the Ausland, 1868, posely made use of in its real signification, viz., No. 39: Die Goldfünde in der Kolonie Natal und as far as, even to, right up to, close up to, in order das Ophir der Bibelwhich essay indeed rightly to encourage Job, who was looked upon by the prefers the combinations of K. Ritter, Chr. Lasspeaker as a very great sinner, by showing him sen, etc. pointing to the East Indies, while an that not withstanding the enormities of his sins, article in the "Člobus," Vol. 18, No. 24, p. 369 he need pot despair of coming through peoitence seeks to mediate between the two hypotheses by again close up to his off-nded Creator.” Bernard. supposing Ophir to be “& wild region on the Or, as Carey says, that his return must be no Indian Ocean, which embraced a part of the partial movement, “not one that would stop half eastern coast of Africa and of the western coast way, but a return quire to God”]. If thou re- of India." movest iniquity far (puttest it far away) from thy tents. This second conditional

Ver. 25. Apodosis. Then will the Almighty clause, being parallel to the antecedent clause be thy treasure (O???, pl. of 733, hence lit. in a, needs no apodosis. It adds to the former “pieces of gold ore, pieces of metal”) and silver a more specifio qualification, which in itself in- in heaps to thee-scil. “will He be.”-hippin deed is not necessary, but which is appropriately which occurs elsewhere only in Num. xxiii. 22 ; illustrative of the former; comp. ch. xi. 14. The xxiv. 8; and Ps. xcv. 4. has received very difLXX, who in the first member read A (kal ferent explanations. According to these pasTanelvósons) instead of an construed the whole sages, however, it must signify," things standing verse as the antecedent, vers. 24, 25 as paren

out high and prominent Here, therefore it thetic, and ver. 26 as consequent—a dragging must mean either, “high heaps of silver." or

The former construction, which indeed has a parallel in chi long, prominent bars of silver.” xi. 13-15, but bas legs to justify it here in the definition is favored by the fact that the Arabic sense and connection. [The E. v. in making certifies for 92 the signification, “to tower, to the last clause a part of the apodosis—thou grow, to mount upward,” a meaning wbich the

cannot שִׁית עַל־עָפָר with the language

(
thus

Vulgate expresses here also (argentum coacerva- quently introduced with climactic force in 30 b. bitur tibi), while on the contrary the derivation -E.] And to the humbled one (i. e., to of the word from the root yo', "to shine" (comp. thee, if thou art humbled; lit. "to him who has the LXX: Kadapor ionep aprípov Tetupwuévov), downcast eyes,

." LXX.: kúpovra opahuois) He or even froin 27'to be weary” (Gesen, in works out deliverance; i. e., God, who is Thes., Böttcher [Con. "silver sought with toil”] also the subject of the first member in the foletc), has but slight etymological foundation. In lowing verse. It is not necessary therefore with reg rd to the sentiment in vers. 24-25 comp. the Pesh. and Vulg. to read the passive yup: New Testament parallels ; like Matth. vi. 20,33 ; Ver 30. He will rescue him that is not xix. 21; Luke xii. 33; 1 Tim. vi. 16-19, etc. guiltless, and (yet more!) he is rescued by [The rendering of these two verses (24, 25) the pureness of thine hands (D??? 19 as in by the E. V. is to be rejected as inconsistent ch. xvii 9; Ps. xviii. 21 [20]; xxiv. 4); i. e., (

on account of thine innocence, which thou shalt be “to lay up as dust."), and as yielding a

then have recovered, God will be gracious even much feebler sense.-E.]

to others who need an atonement for their sins. Sixth Strophe : vers. 26-30: Further expansion So great and transcendent an efficacy does Eliof the promise annexed to the admonition. -- phaz assume that Job's future conversion will Yea, then shalt thou delight thyself in possess, without once anticipating that he (tothe Almighty.--"? confirmatory, as in co. gether with Bildad and Zophar) will turn out xi. 15: or argumentative — “for then," etc.,

-" ( which is the common rendering. For the rep- Ewald, & 215, b) [Gesen., & 149, 1], whom God resentation of God as the obje i of joy or delight will forgive only on Job's account; comp. ch. on the part of the righteous comp. Ps. xxxvii. 4; xlii. 8. [Another striking example of that draIs. lviii. 14. In regard to "lifting up the face'

matic irony in which our author from time to as an expression of freedom from the conscious time indulges, when he allows for a moment the

light of the future to fall on his characters in ness of sin (the opposite of D'1994, Gen. iv. such a way as to present the contrast between 6), comp. above ch. xi. 15.

their thoughts and God's thoughts.-E.] Seb. Ver. 27. If thou prayest to Him, elc. Schmidt and J. D. Michaelis have already given na hypothetical antecedent without Dx, as the correct explanation, as follows: Liberabit also an in the following verse.

As to nyo Deus et propter puritatem manuum tuarum alios, viii. 4 (8), 25 [29]; x. 17. In respect to “dis- moderns, while Hirzel arbitrarily understands to pray (lit. "to present incense”), comp Ex: quos propria innocentia ipsos deficiens ipsos deficiens

non esset liberatura. So also substantially most charging," i. e. fulfilling” vows (here most by the not-guiltless one Job, with another subnaturally such as have been offered in connec-ject for the second member. Umbreit, howtion with prayer), see Ps. xxii. 26 [25]: 1. 14; ever, gives a still harsher construction, taking lxi. 6 [5],'9 [8]; Ixv. 2.[1]; Comp. v. Gerlach Job as the object of the first member (="275")

, on this passage (below in the Homiletical Remarks).

and at the same time as subject of the second Ver. 28. If th’ou purposest anything, so member, wbich he treats as addressed to God: shall it come to pass to thee. -110 lit. "to "yea, he (Job) is delivered by the pureness of cut off," here as an Aramaism in the sense of Thy hands;" i. e., by Thy Divine righteousness. to purpose, determine." pi, either=727 [E. V., in taking in its usual meaning of “a matter, anything,” or “design, plan” (Del.). island,” gives a rendering which is seen at As to Dip, “to come to pass, to be realized,"

once to be altogether unsuitable.-E.] comp. Is. vii. 7; Prov. xv. 22;'in respect to “ light upon thy ways," see ch. xix. 8.

DOCTRINAL AND ETHICAL. Ver. 29. When they lead downwards 1. Eliphaz in the second part of this new disviz. thy ways (as to sada, “to make low, to

course is prompted to discuss somewhat more lead downwards,”_comp. Jer. xiii. 18), then by Job (ch. xxi.) touching the frequent contra

thoroughly than before the proposition advanced thou sayest – Upward! -1714, syncopated diction between the moral desert and the outform of 71X (Ewald § 62, 6; 73, b), lit. “up- ward lot of men, which he does indeed only by lifting ;" here as an interjection, meaning, representing the prosperity of the wicked, the upward ! arise !" not, however, as a petition existence of which be cannot deny, as only in a prayer (Dillm., etc.), but as a triumphant apparent, and quickly passing away (vers. 15exclamation in thanksgiving. [This rendering 20). Following upon this discussion, which has is certainly not free from objection, especially in it little that is personal, and which concerns on account of the artificial cast which it seems itself rather with the subject-matter. he resumes to give to the expression. The rendering of E. the tone of fatherly admonition and persuasion V., however: “when men are cast down, then by promises of good found in his first discourse, thou shalt say, etc.,” is still leag satisfactory, de- instead of continuing the purely threatening stroying as it does the connection between the tone of the second (ch. xv.), closing even with a first and second members, leaving two verbs, prophetic picture so full of light, that it quite ogn and vor, with subjects unexpressed, that found at the close of the first discourse (ch.

rivals in the freshness and glow of its colors and introducing in a a thought which is scarcely v. 17 seq.), and breathes a spirit which cersuited to this connection, and which is subse- tainly proves him to be in his way Job's sincere

well-wisher. In all these particulars, and to to the purest and most elevated conceptions of this extent, Eliphaz, the oldest of Job's friends God, and His infinitely wise and righteous dealand their leader, here at the beginning of the ings. At the very beginning of the

first division third act of the colloquy exhibits progress for the he describes His blessed all-sufficiency; at the better in his way of thinking—& progress, more- beginning of the second His heaven-bigb exalover, to which Job himself contributes by the tation, His majesty comparable to the unchangeskill with which he vindicates himself, and the able brilliancy of the stars; and in the third moral superiority of his spirit. On the other division he sets forth with incomparable and hand, however, it must be said that he is guilty truly impressive power His fatherly gentleness of misunderstanding and of misrepresenting in a and compassion, which willingly hears the one-sided manner Job's doubts resulting from prayer of the penitent sinner. And what be afthe disproportion between human desert and firms in respect to the inexorable rigor with happiness (vers. 13, 14), and so perverts them, wbich the justice of the same God inflicts punas though Job had advanced frivolous epicurean ishment, as it was manifested in judgment upon conceptions of the Deity, and thus denied a spe- the sinners of the primeval world, upon the uncial Providence, leaving the destinies of men on godly antediluvians (vers. 15-18), even that proearth to be ruled over by accident. In close duces an impression all the more deep and forconnection with this gross misconception of Job's cible in that it has for its setting those splendid opinions, and serving to explain it, is the descriptions radiating forth their mild brilliancy. re-affirmation which he wakes in the First Divi- Yet after all that inviting description of the dision through the medium of a downright syllo- vine all-sufficiency is used in the service of a gium (vers. 2-5) of grievous crime on the part low, external and vulgar theory of retribution, of Job as the ground of his sufferings, proceed which is deduced from it by an audacious 80ing so far even as to name particular sins of phism, and an unexampled logical leap (see on which be arbitrarily assumes bim to be guilty, ver. 5). After all that admonitory reference to and pushing his charges to the most outrageous the majestic movement of God as the All-seeing excess (vers. 6–9). In both these respects we Ruler of the universe, and the inexorable Avenger see an advance on the part of the speaker in an of the wicked, shoots wide of the mark in so far evil direction, an increasing bitterness, & con as it is aimed at Job, for it was neither true stant stubborn refusal to entertain the truth. tbat Job bad denied tbe special Providence We accordingly find in this discourse in one and Omniscience of God (as Elipbaz in vers. direction certainly an apparent preparation for 13, 14, by a crafty process of deduction, rea peaceful solution and harmonious reconcilia- proached him with doing), nor that his sins tion of the conflict; but in another direction, were of such a cbaracter that they could even and that the very one which is important and approximately be compared with those of the decisive, it simply contributes to the heighten- insolent blasphemers and deniers of God in ing of the conflict, and by inciting Job to bitter- Noah's time. Finally, the beautiful words of ness, makes it more and more impossible for the promise in the closing division, with their refersorely tried sufferer to enter upon a truly calm ence to God's goodness as Father, and with their and convincing exhibition of the goodness of his counsel to seek the love of this God as the most . cause, and thus points with a necessity which precious of all treasures (vers. 24, 25), are wantever becomes more and more imperative, to the ing in all true power of consolation for Job, and final intervention of a higher Arbiter as the only lose entirely their apparent value in consequence way of unraveling the entangled coil of the con of that which precedes them. For if Job is to troversy.

seek God as his heavenly treasure, it is presup2. In consequence of this advance both in a posed that bitherto he bas loved earthly treagood and an evil direction, this new discourse sures more than was right, nay, that he has of Eliphaz bears in a much higher degree than been guilty of the sins and transgressions of bis two former ones the character of a peculiar grasping tyrants, as was intimated in the first double-sidedness, and self-contradiction in its division (vers. 6–9). And if Job had really expressions. Considered in itself it is “the sinned so wantonly, and subscribed to the athepurest truth, expr-ssed in the most striking and is'ic sentiments of the generation that was beautiful form; but as an answer to the speech destroyed by the deluge, then all advice to of Job the dogma of the friends itself is destroyed repent and return to the Heavenly Father would in it, by the false conclusion by which it is be for bim practically viseless; at least from the obliged to justify itself to itself” (Delitzsch). stand-point of Eliphaz, characterized as it was In one respect its expressions breathe the spirit by the pride of legal virtue, such an exbortation, of a genuine prophet, of a divinely enlightened together with the promise of good which accomteacher of wisdom of the patriarchal age. But punied it, could scarcely have been uttered sinin another respect, in that, namely, which con- cerely. [Should we not, however, make allowcerns the sharply malicious tendency which they ance for the perplexing dilemma in which the reveal against Job, they seem like the sayings friends found themselves placed? Was there of a false prophet, and even of a passionate ac not a constant strife between the deductions of cuser and spiteful suspecter of suffering inno- their logic and the instincts of their affection !

They have a double sound to them, like Is it strange that the rigor of the former should the expressions of one who is at once a Moses be continually qualified by the tenderness of the aud a Balaam. “ According to their general latter? And does not our poet skillfully avail substance these speeches are genuine diamonds; himself of this inconsistency to relieve what according to their special application 'hey are would otherwise be the intolerable harshness of false ones” (Delitzsch).- Eliphaz gives utterance their position ?-E.]

cence.

3. This two-fold character appertaining to only by a certain force impressed on those things the utterances of Eliphaz, it is evident, increases which are nearest to Himself, and gradually largely the difficulty of the homiletic expounder transmitted from them ;-an error wbich Scripof this chapter, especially if he would not sim- ture refutes when it says that God is a God at ply seize upon and bring forth siogle pearls or hand, and not a God afar off (Jer. xxiii. 23 seg ), gems, but consider the beautiful glittering jewel for no part of creation is nearer to God than as a whole. For in order to a correct apprecia- any other.-WOHLFARTH: “God is too exalted tion, and a truly fruitful application of the con to trouble himself about the affairs of men :" tents of tbe discourse, which is not wanting in thus do many still think, and walk accordingly richness, it is indispensable to avoid as much as in the path of unbelief, sin and destruction. possible any mutilation of so well-connected a Only the Tempter can persuade them to this. whole, and to note everywhere not only wbat is Just because God is the most exalted Being, true, but also what is false and one-sided in the nothing is hidden from Him; and He knows utterances of the speaker. The Moses and the even our most secret actions, our most hidden Balaam sides of the prophet must be exhibited wishes, our most silent sufferings (Jer. xxiii. 23 together. Any other treatment, any one-sided seq.; Ps. cxxxix. 1 seq.; Matt. vi. 8; 1 John favorable representation of the speaker's cha- iii. 20, etc.). racter would contradict the evident purpose of Ver. 17 seq. STARKE: As it is the wish and the poet, which is from the beginning to the end longing of the godly, that God would draw nigh of this discourse to present truth and error to them, so, on the contrary, the burden of the blended and amalgamated together. This is song of the ungodly is: “ Depart from us!" especially indicated by the circumstance that they would gladly leave to God His heaven, if He Eliphaz at the close of the discourse appears would only leave to them their earthly pleasure. wholly in the character of a pseudo-prophet, of God oftentimes seeks to allure the wicked to the order of Balaam, and is compelled unwil. repentance by multiplying their earthly posseslingly to prophesy the issue of the controversy, sions; if, however, He does not succeed in this, and ihat too as one that is decidedly unfavora- | it results only in their heavier condemnation. ble to him and his associates. “He who now, When they think that they are most firmly considering himself as 'p}, preaches penitence established, God suddenly casts them down, and to Job, shall at last stand forth 'p? X, and will brings them to nought (Ps. lxxiii. 19).

Ver. 19. WOHLFARTH: May the Christian also be one of the first who need Job's intercession rejoice in the destruction of sinners ? Eliphaz, as the servant of God, and whom he is able in accordance with the way of thinking in bis mediatorially to rescue by the purity of his time, speaks of the pleasure of the righteous hands" (Delitzsch—comp. above on vers. 29, 30). when sinners are seized by the hand of the Lord.

Christ wept in sight of Jerusalem over its barHOMILETICAL AND PRACTICAL.

dened inhabitants, and said: “How often," etc.

(Matt. xxiii. 37; Luke xix. 42 seq.). . . When, Ver. 2 seq. Brentius: This is indeed a most therefore, the Lord blesses the righteous, rejoice, beautiful exhortation to repentance which Eli- O Christian! but do not mock at the sinner, but phaz here delivers; but what is it to Job? Eli- save him when thou canst do it (James v. 19,

phaz therefore sins in this direction, because 20),—when not, mourn for him as thy brother, that by these words he falsely charges Job with whose fate demands pity. iniquity and impiety, and this with no other Vers. 23-25. STARKE: What sin tears down, reason for so doing than that he sees him to be God's grące builds up again. Having this, you afflicted. . . . Everything is well said, but car are rich enough! The world's treasure and nally understood. For carnal wisdom thinks comfort are silver and gold. empty and perishathat in this life blessing attends the godly in ble things; but the children of God's only, bightemporal affairs, but a curse the ungodly; est, and best portion is God Himself (Ps. lxxii. wberens truth teaches that in this life, to the 25 seq.).— V. Gerlach: If thou dost 'cling with godly, the blessing accompanies the curse, life the heart to God, thou canst throw away thy death, salvation damnation; while, on the con- gold, or lose it without concern; the Almighty trary, to the ungodly, the curse accompanies still remains thy perennial treasure; whereas, the blessing, death life, damnation salvation. on the contrary, without Him the most laborious Ver. 6 seq.

STARKE (after the Tübingen cares and watchings avail nothing. Bible and Zcyss): To with hold a pledge which Ver. 27. V. GERLACH: The paying of the has been received, and to oppress the poor, are vows, which is elsewhere presented more as & heinous sins, which cry out to heaven (Ex. xxii. duty, appears here as a promise: God will ever 26 seq.). To sin against the widows, the orphans, grant thee so much, that thou shalt be able to the poor, the needy, etc., infallibly brings down fulfill all thy vows ! severe punishment from God, as One who has Ver. 30. Jo. LANGE: The intercession of a His eye specially on those, Sir. xxxv. 18 seq. righteous man is so potent with God, that on

Ver. 12 8.q. Cocceius: It is an old error account of it. He spares even evil-doers, and that God dwells in the highest summit of hea- visits them not with punishment (Gen. xviii. 23 ven, and touches those things which are lower seq.; Ezek. ziv. 14 seq.).

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