he will not be able to meet one out of a thousand charges, which infinite wisdom might adduce, and infinite power would punish. Job thus admits a relative and inherent injustice or sinfulness in himself, but only that which he has in common with his fellow-men, thereby answering the insinuations of his false friends, and in reality vindicating himself from the charge of special guilt, supposed to be brought to light and demonstrated by his terrible punishment.

4. He is] These two words should be omitted, Wise in heart, and mighty in strength!

5-13. In this grand description of God's majesty Job's immediate object is to establish the utter hopelessness of attempts to explain and vindicate His ways.

5. and they know not] i.e. suddenly and unexpectedly, when there is no indication of storm or danger, the earthquake overthrows them.

in his anger] A covert insinuation, if not of injustice, at least of incomprehensible movements in the Divine will. Once look on natural phenomena, of which the causes are hidden, as indications of special emotions in the Godhead, and the way is open for erroneous conceptions of His dealings with His creatures.

6. the pillars thereof] See ch. xxvi. II; Ps. lxxv. 3. The vast mountain-ranges, whose roots are regarded as the foundation of continents, and on whose summits the firmament appears to rest.

7. the sun] The Hebrew word is archaic, and occurs rarely.

it riseth not] Or, "shineth not;" the Heb. applies specially to the light of the sun. sealeth up] With dense clouds.

lity from the Chaldæans, but the exact meaning is uncertain. Ew. compares the Arab. ayuth, a lion.

Orion] The original word means "fool.” There may be an allusion in it to old mythological tradition, which probably represented the leader of rebellion against God as suspended in heaven, bound in chains (cf. xxxviii. 31), an object of scorn and of warning to the Universe. The legend which connects it with Nimrod is of late origin. It does not follow that the tradition was accepted by Job, though it involves a great truth dimly made known in primeval revelation.

Pleiades] The Hebrew, as also the modern Arabic name for this constellation, means a

heap, or group of stars. Cf. ch. xxxviii. 31;

Amos v. 8.

chambers of the south] The vast spaces and constellations of the southern heavens. Dillmann observes that the author, a man who must have travelled much, would probably be aware that the farther one goes southward the more numerous are the stars and constellations visible in the heavens. There is no sufficient ground to assume a reference to the southern hemisphere, first known, apparently, in the time of Pharaoh Necho.

10. Job accepts and repeats the words of Eliphaz, ch. v. 9. He agrees with the premiss, but not with the conclusion. God's unsearchableness does not in his mind justify the assertion of the absolute rectitude of His judgments, if this life be taken as the whole; it simply makes discussion useless.

11. he passeth on also] Job again uses the same word which Eliphaz had done, speaking of a ghostly or spiritual visitation ch. iv. 15, but he says, it may not be without a certain sarcasm, that as for himself be receives no answer or intimation; to him all is

9. Arcturus] The constellation called "the Bear." The Hebrew name (Ash, or, as xxxviii. 32, Aish) was derived in all probabi

visitation.

13. If God will not, &c.] Rather, God withdraweth not His wrath, the helpers of Rahab are prostrate under

Him. The meaning of the last clause is disputed, but the most probable explanation is that Job refers, as in ch. xxvi. 12, 13, to the ancient belief that a monstrous being was overthrown together with his helpers in a struggle against God. The term Rahab is frequently applied to Egypt (Is. xxx. 7, where it is rendered "strength;" li. 9; cf. Ps. lxxxvii. 4; lxxxix. 10), not however as a proper name, but as a characteristic appellative. Its true meaning is pride, or violence, and it may have had the definite signification of Rebel in ancient traditions. The universal prevalence of the belief is admitted by all; in Egypt the Typhonian principle is specially represented by Apophis, the monster serpent opposed to the Deities of light and life, Ra and Osiris. In the oldest Indian myths, representing the traditions of the Aryans before their dispersion, Vritra, the personification of darkness, called Dasya, the Destroyer, the arch-enemy, together with his helpers fights against Indra, the God of light, who overthrows him and bears the name Destroyer of Vritra. It ought not to be questioned that such traditions, held by nations which from the remotest period were separated from each other, are but more or less distorted reminiscences of the earliest revelation to man; nor is there any reason to suppose that Job derived them from any source but that of patriarchal tradition; supposing, as Ew. and other commentators admit, that the expression in this verse is to be taken in its obvious and proper sense. There is no sufficient ground for the assumption (Ew., Hirz., Ren.), though not in itself an improbable one, that Rahab was the name of a constellation, representing the punishment of the monster, fastened like Orion to heaven, ❝enchainé au ciel avec tous ses compagnons.' Renan.

14. much less shall I If all powers of earth and heaven are unable to stand against Him, how then could I?

15. my judge] Or, my adversary; the person who contends with me in judgment: (thus Dillmann, Field, 'Hex.'). Job means

pest, and multiplieth my wounds with

out cause.

18 He will not suffer me to take my breath, but filleth me with bitter

ness.

19 If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?

20 If I justify myself, mine own I mouth shall condemn me: if I say, am perfect, it shall also prove me per

verse.

that, were he conscious of perfect innocence, the might and wisdom of his adversary would leave him no option but supplication; the same word which is used by Bildad, ch. viii. 5.

16. The meaning of this verse is: If God really answered my appeal, and permitted me to stand at the bar, and plead my cause against Him, I could not rely upon His hearing me; for that would involve an inconceivable condescension. Job, it must be noted, does not either renounce God, or his own integrity, but he trenches on the grievous sin of imputing to Him a real disregard of justice. Such words must not be taken as a deliberate conclusion, but partly as the wanderings of a maddened and embittered spirit (see vi. 3), partly as the struggles of a perplexed mind.

17. For] Lit. Who; but our translation preserves the sense. Job argues that God would not hearken to his supplication, from the fact that He now pursues him with unceasing calamities.

he breaketh me] Or, crushes me. Renan, "qui fond sur moi." The same word is used meaning is probably a sudden and violent Gen. iii. 15, where A. V. has "bruise." The stroke. Cf. Roediger, 'Ges. Th.' p. 1380.

19. If I speak of strength] The verse is obscure, but may probably mean, Is it a question of strength, who is mighty? (the Almighty answers) Behold! it is I. Is it a question of judgment? (God again speaks), who will appoint me a day?

20-24. These verses assert a great truth, but in a spirit which makes it a virtual untruth. From the certain truth that all men are guilty in God's sight, equally unable to resist His power or to sustain His judgment, Job draws the false inference that they are all involved in one condemnation, those who in a true, though relative, sense are perfect, and those who are altogether wicked.

20. mine own mouth] i.e. God would detect flaws in any arguments I might use, and indications or proofs of guilt in any asRenan understands sertions of innocence,

21 Though I were perfect, yet would I not know my soul: I would despise my life.

22 This is one thing, therefore I said it, He destroyeth the perfect and the wicked.

23 If the scourge slay suddenly, he will laugh at the trial of the inno

cent.

24 The earth is given into the hand of the wicked: he covereth the

Job to say that his own mouth would betray him, by uttering the contrary of what he wishes to say. Merx reads "His mouth," but against the LXX.

21. The last climax. The clause rendered literally stands thus: I perfect I know not myself-I abhor my life, which may be understood to mean I am guiltless; my integrity is an immoveable fact. I am at a loss to understand my own feelings, my own nature, or I care not for myself, am indifferent as to any punishment which may be inflicted upon me, I abhor my life. It seems a state of mind incompatible with faith in God, but it does but bring Job nearer to the only true solution of the problem; and it must be remembered that St Paul says, "If in this life only we have hope we are of all men the most miserable" (1 Cor. xv. 19). Holy Scripture knows nothing of that stoic grandeur of self-reliance which can dispense with the assurance of God's love.

22. This is one thing] The expression is obscure, but means probably, It is one and the same thing with all (i.e. there is no difference whether a man be innocent or not, Del.), therefore I say it openly, God destroys alike the perfect and the wicked. A terrible statement, but one which cannot be gainsaid, without reference to a future compensation. As God here makes His rain to fall alike on the just and the unjust, so "there is one event to the righteous and the wicked," Eccles. ix. 2. The more distinctly this is established the fuller the preparation for Him Who brought life and immortality to light, If Job had been only called upon to submit, to leave his cause in God's hand, he might have been content, but the arguments of his friends leave him no option but either to acknowledge guilt, of which he is not conscious, or to dispute the doctrine of perfect equity in God's temporal government.

23. If the scourge slay suddenly] i.e. a Scourge, pestilence, famine, or war, falling suddenly on a land, destroying at once the guilty and the innocent.

the trial] i.e. not the "distress," but the perplexity, the temptation which besets

them to question His goodness and wisdom. Jerome says truly, "there is in the whole book nothing harsher than this;" it is a Titanic outbreak of unutterable woe. Dillmann questions the meaning "temptation" as inappropriate; but the etym. is clear, and the sense exceedingly forcible.

24. be covereth] So that they cannot discern between good and evil; the wrong is not merely committed with impunity, but altogether escapes the notice of those whose duty it is to administer justice. The second clause should be rendered, if it be not He, who then is it?

25-35. The rapidity with which life fleets away, and the greatness of his sorrows, make it impossible for Job to accept consolation; while the certainty of his condemnation, should he appeal for justice, makes expostulation or defence utterly useless; what he needs is an umpire, a daysman, standing 'between him and God, and a cessation of the

infliction and terrors of Divine wrath; then he might plead his cause without fear of the result. Thus in the very depth of misery there comes (not indeed a hope, but) an aspiration for a MEDIATOR," Arbiter ad componendam causam." St Augustine. See Chalmers' fine sermon on this passage.

25. post] Lit. "a runner," i.e. the couriers, who convey despatches in the desert with proverbial rapidity. Cf. 2 Chron. xxx. 6.

26. swift ships] The original has "ships of Ebeh," a word of doubtful origin and meaning, probably "of reed;" such as were used commonly in Egypt, and were famed for their speed. Isaiah speaks of them, xviii. 2. The word may be connected with the old Egyptian ua, a ship or bark; the u and b are interchangeable. Job takes thus three similes: the swift runner by land, the swift bark by water, the eagle swooping through the air.

hasteth] Or, swoops upon its prey; the word chosen is special, not general. It occurs in no other passage, but in Syriac it is applied to the swift flight of the eagle.

27. my heaviness] This gives the true sense of the forcible but untranslateable origi

nal, lit. faces, that is, gloomy, downcast looks. See Note below.

28. of all my sorrows] Or, by reason of my sorrows. The sorrows in which Job sees proofs of God's wrath terrify him, and make it impossible for him to feel comfort.

29. If I be wicked] Or, I am to be guilty, i.e. no other result but condemnation is to be looked for; guilty or innocent, as I may be, compared with other men, I must be convicted, why then take bootless trouble?

30. The last words should be rendered, "and make my hands clean with lye,' i.e. potash: cf. Isai. i. 25; Jer. ii. 22. The thought suggested is, that Job could really clear himself of guilt, but that his justification would be useless; it would not stand God's judgment. In this, as throughout the passage, there is the recognition of a real and universal truth, but partially understood, and perverted by natural passion and infirmity. Job has a right, so far as regards his friends, to maintain his integrity; on the other hand, he is right in believing that no human being can be held innocent in God's sight; but the former conviction is bound up with feelings which need chastening, the latter leads him to the inference that moral differences are disregarded by the Almighty.

31. sball abhor me] Job represents himself as stript and naked in the trial, thoroughly cleansed by his own conscience, but then cast by the Divine power and wisdom into a foul pit, an object so loathsome, that his own garments refuse, so to speak, to clothe him again. The marg. is less forcible.

32. In this and the next verse two conditions are stated, without which true justice

NOTE on

Merx would transpose the words and render, “I will leave it (i.e. my complaint) and cheer my countenance." This is unnecessary and the word "comfort" (abligah, which occurs x. 20 and Ps. xxxix. 13, where A.V. VOL. IV.

between God and man is impossible. God must become man, or, there must be a me

diator between both, representing both, and fully empowered to arbitrate between them. This, of course, does not involve an anticipa

tion of the fulfilment of both conditions in Christ, but it expresses the natural, inherent, ineradicable longing of man's heart, which asserts itself most powerfully in the noblest spirits, and has been ever developed by suffering. For Christians the most striking feature of this book, that which gives it the most special interest, is that it expresses the truest yearnings of the heart which are satisfied by

the Saviour.

33. daysman] i. e. an umpire, empowered to decide the cause by mutual consent, and "to lay hands," with authority to enforce the sentence and to compel submission. We know that "God hath committed all judgment to the Son," and that "because He is the Son of man;" the fulfilment of an aspiration which was a true though unconscious prophecy. Instead of not (lo) the LXX. have eïde (lu) “would that:" a probable rendering, adopted of course by Merx.

34. This verse may be rendered, Who would remove His rod from me, so

that His fear should not terrify me? Thus Merx. This suits the context, and represents truly the work of the Daysman.

35. The latter clause should be rendered, as in the margin, For (not but) I am not so with myself, i.e. I am not such a man in my own consciousness. Compare St Paul's saying, 1 Cor. iv. 4, "for I know nothing by myself (ovdèv éμavtý ovvoida, am not conscious of doing wrong), yet am I not hereby justified: but He that judgeth me is the Lord." A similar idiom occurs 2 Sam. xxiii. 5.

has "recover strength,") is in both passages intransitive. The Arabic etymology which Merx suggests is valuable. Balaju' is the space between the eyebrows, ablaj-ul-wajhi, I will clear my face, cease to frown.

D

+ Heb.

CHAP. X. 1-7. An expostulation with God. Job pleads for justice, on the fourfold ground that he is God's creature, that God cannot be subject to human infirmities, that He knows Job's innocence, and that no other deliverer is conceivable. This appeal, though full of bitterness and passion, shews the depth of Job's inner conviction: far from renouncing God, all that he desires is that God would manifest His true attributes, and shew Himself as He is.

1. My soul is weary] This translation is correct; the marginal emendation, cut off, refers to a derivation of the Hebrew word now generally rejected. In Ezek. vi. 9, the A. V. has "shall loathe themselves."

For

I will leave] Or, "I will let loose my complaint over myself;" i.e. I will say what my grief prompts without restraint. "myself," LXX. has "on Him." "I will give free course to my complaint concerning Him." Thus Merx. It facilitates the construction, and may possibly be the true reading.

2. Do not condemn me] The rendering gives the true meaning; lit. "do not make me (or treat me as) wicked," with general reference to the preceding chapter, and specially to v. 29. The LXX. take it in the sense of tempting to sin, μή με ἀσεβεῖν δίδασκε.

3. counsel of the wicked] This refers to ch. ix. 24. Job thus condenses three charges in this single verse; oppression of the innocent, disregard of God's own work (cf. v. 8), and success granted to evildoers. In the first clause LXX. åðɩknow: but the text is better.

4-6. The force of this argument rests upon Job's conviction that God is omniscient, and from everlasting to everlasting; so that, in fact, its very audacity proves inner faith.

4. eyes of flesh] The two words, "flesh": and "man," (enosh), are specially used to express human infirmity. Cf. Joh. viii. 15; 1 Sam. xvi. 7.

knowest. The appeal to God's knowledge 7. Thou knowest] Or, Although Thou of his heart may remind us of St Peter's repeated appeal to his Master's knowledge of his love (John xxi. 15—17). A man who realizes that knowledge, and finds in it a support and ground of confidence, who, at the same time, looks for no other deliverer, “has the root of the matter in him."

8-13. Appeal to God as Creator.

attributed in Scripture to the immediate action 8. The processes of nature are always of God. The formation of every individual precisely on the same footing as that of the stands, in the language of the Holy Ghost, first man. See Note below.

9.

as the clay] i.e. potter's clay, as the potter makes a vase; a simile frequently used by Isaiah, xxix. 16, xlv. 9, lxiv. 8: cf. Rom. ix. 21-23. Cf. ch. iv. 19.

10. The formation of the embryo is a mystery on which the Hebrew dwells with a deep and reverential awe: cf. Ps. cxxxix. 13-16. The similes here used are familiar to the readers of Oriental poetry, especially of the Koran.

ginal reading, "hedged," gives the true sense: 11. fenced me] Neither this nor the marit should be, hast woven me; thus we use the word "texture" or "muscular tissue." The same word, with a slight variation of form, is used Ps. cxxxix. 13. With a different construction it means "hedged." Cf. i. 10; Hosea ii. 6.