Job 29 commentary

Job proceeds to contrast his former prosperity with his present misery, through God's withdrawing from him. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job. 1. The confidence he had in the Divine protection. 2. The enjoyment he had of the Divine favour. 3. The communion he had with the Divine word. 4. The assurance he had of the Divine presence. God's presence with a man in his house, though it be but a cottage, makes it a castle and a palace. Then also he had comfort in his family. Riches and flourishing families, like a candle, may be soon extinguished. But when the mind is enlightened by the Holy Spirit, when a man walks in the light of God's countenance, every outward comfort is doubled, every trouble is diminished, and he may pass cheerfully by this light through life and through death. Yet the sensible comfort of this state is often withdrawn for a season; and commonly this arises from sinful neglect, and grieving the Holy Spirit: sometimes it may be a trial of a man's faith and grace. But it is needful to examine ourselves, to seek for the cause of such a change by fervent prayer, and to increase our watchfulness.

All sorts of people paid respect to Job, not only for the dignity of his rank, but for his personal merit, his prudence, integrity, and good management. Happy the men who are blessed with such gifts as these! They have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people who are blessed with such men! it is a token for good to them. Here we see what Job valued himself by, in the day of his prosperity. It was by his usefulness. He valued himself by the check he gave to the violence of proud and evil men. Good magistrates must thus be a restraint to evil-doers, and protect the innocent; in order to this, they should arm themselves with zeal and resolution. Such men are public blessings, and resemble Him who rescues poor sinners from Satan. How many who were ready to perish, now are blessing Him! But who can show forth His praises? May we trust in His mercy, and seek to imitate His truth, justice, and love.

Being thus honoured and useful, Job had hoped to die in peace and honour, in a good old age. If such an expectation arise from lively faith in the providence and promise of God, it is well; but if from conceit of our own wisdom, and dependence on changeable, earthly things, it is ill grounded, and turns to sin. Every one that has the spirit of wisdom, has not the spirit of government; but Job had both. Yet he had the tenderness of a comforter. This he thought upon with pleasure, when he was himself a mourner. Our Lord Jesus is a King who hates iniquity, and upon whom the blessing of a world ready to perish comes. To Him let us give ear.

CHAPTER 29

Job 29:1-25.

1. Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.

2. preserved me--from calamity.

3. candle--when His favor shone on me (see on Job 18:6 and Psa 18:28).

darkness--By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [Noyes].

4. youth--literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East.

secret--when the intimate friendship of God rested on my tent (Pr 3:32; Psa 31:20; Ge 18:17; Joh 15:15). The Hebrew often means a divan for deliberation.

6. butter--rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life.

When I washed my steps--Literal washing of the feet in milk is not meant, as the second clause shows; Margin, "with me," that is, "near" my path, wherever I walked (De 32:13). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.

7-10. The great influence Job had over young and old, and noblemen.

through ... street!--rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylæa of the city, such as is found in the remains of Nineveh and Persepolis (Is 59:14; Psa 55:11; 127:5).

11. blessed--extolled my virtues (Pr 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me.

gave witness--to my honorable character. Image from a court of justice (Lu 4:22).

the eye--that is, "face to face"; antithesis to

ear--that is, report of me.

12-17. The grounds on which Job was praised (Job 29:11), his helping the afflicted (Psa 72:12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: "The fatherless who had none to help him."

18. I said--in my heart (Psa 30:6).

in--rather, "with my nest"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (Job 42:16). However, in the bosom of my family, gives a good sense (Nu 24:21; Ob 4). Use "nest" for a secure dwelling.

sand--(Ge 22:17; Ha 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoenix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phoenix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [Herodotus, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.

19. Literally, "opened to the waters." Opposed to Job 18:16. Vigorous health.

20. My renown, like my bodily health, was continually fresh.

bow--Metaphor from war, for, my strength, which gains me "renown," was ever renewed (Jr 49:35).

21. Job reverts with peculiar pleasure to his former dignity in assemblies (Job 29:7-10).

22. not again--did not contradict me.

dropped--affected their minds, as the genial rain does the soil on which it gently drops (Am 7:16; De 32:2; So 4:11).

23. Image of Job 29:22 continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain.

opened ... mouth--panted for; Oriental image (Psa 119:131). The "early rain" is in autumn and onwards, while the seed is being sown. The "latter rain" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (De 11:14; Jas 5:7).

24. When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in Umbreit's translation, "I smiled kindly on those who trusted not," that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (Pr 16:15; Psa 104:15). The opposite phrase (Ge 4:5, 6). "Gravity" cannot well be meant by "light of countenance."

25. I chose out their way--that is, I willingly went up to their assembly (from my country residence, Job 29:7).

in the army--as a king supreme in the midst of his army.

comforteth the mourners--Here again Job unconsciously foreshadows Jesus Christ (Is 61:2, 3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Is 50:4; He 2:18).

O that I were as in months past - Job seems here to make an apology for his complaints, by taking a view of his former prosperity, which was very great, but was now entirely at an end. He shows that it was not removed because of any bad use he had made of it; and describes how he behaved himself before God and man, and how much, for justice, benevolence, and mercy, he was esteemed and honored by the wise and good.

Preserved me - Kept, guarded, and watched over me.

When his candle shined upon my head - Alluding most probably to the custom of illuminating festival or assembly rooms by lamps pendant from the ceiling. These shone literally on the heads of the guests.

By his light I walked through darkness - His light - prosperity and peace - continued to illuminate my way. If adversity came, I had always the light of God to direct me. Almost all the nations of the world have represented their great men as having a nimbus or Divine glory about their heads, which not only signified the honor they had, but was also an emblem of the inspiration of the Almighty.

The days of my youth - The original word rather means in the days of my winter, חרפי charpi, from חרף charaph, "to strip or make bare." Mr. Harmer supposes the rainy season is intended, when the fields, etc., parched up by long drought, are revived by the plentiful showers. Mr. Good thinks the word as found in the Arabic, which means top or summit, and which he translates perfection, is that which should be preferred. Others think the autumnal state is meant, when he was loaded with prosperity, as the trees are with ripe fruit.

The secret of God was upon my tabernacle - בסוד אלוה besod Eloah, "the secret assembly of God," meaning probably the same thing that is spoken of in the beginning of this book, the sons of God, the devout people, presenting themselves before God. It is not unlikely that such a secret assembly of God Job had in his own house; where he tells us, in the next verse, "The Almighty was with him, and his children were about him." Mr. Good translates differently: When God fortified my tent over me; supposing that the Hebrew סוד sod is the Arabic sud, "a barrier or fortification." Either will make a good sense.

Washed my steps with butter - See the note on Job 20:17.

When I went out to the gate - Courts of justice were held at the gates or entrances of the cities of the East; and Job, being an emir, was supreme magistrate: and here he speaks of his going to the gate to administer justice.

I prepared my seat in the street - I administered judgment openly, in the most public manner, and none could say that I, in any case, perverted justice. Mr. Good translates: - "As I went forth the city rejoiced at me, as I took my seat abroad."

The young men saw me, and hid themselves - From all classes of persons I had the most marked respect. The Young, through modesty and bashfulness, shrunk back, and were afraid to meet the eye of their prince; and the Aged rose from their seats when I entered the place of judgment. These were the elders of the people, who also sat with the judge, and assisted in all legal cases.

The princes refrained talking - They never ventured an opinion in opposition to mine; so fully were they persuaded of the justice and integrity of my decision.

The nobles held their peace - Princes שרים sarim, and Nobles, נגידים negidim, must have been two different classes of the great men of Idumea. שר sar, Prince, director, or ruler, was probably the head of a township, or what we would call a magistrate of a particular district. נגיד nagid, a Noble, or one of those who had the privilege of standing before, or in the presence of, the chief ruler. The participle נגד neged is frequently used to signify before, in the presence of, publicly, openly. And on this account, it is most likely that the noun means one of those nobles or counsellors who were always admitted to the royal presence. Mr. Good thinks that renowned speakers or eminent orators are meant: and others have embraced the same opinion. Job here intimates that his judgment was so sound, his decisions so accredited, and his reasoning power so great, that every person paid him the utmost deference.

When the ear heard me - This and the six following verses present us with a fine exhibition of a man full of benevolence and charity, acting up to the highest dictates of those principles, and rendering the miserable of all descriptions happy, by the constant exercise of his unconfined philanthropy.

Because I delivered the poor that cried - This appears to be intended as a refutation of the charges produced by Eliphaz, Job 22:5-10, to confute which Job appeals to facts, and to public testimony.

I was eyes to the blind, and feet was I to the lame - Alluding probably to the difficulty of travelling in the Arabian deserts. I was eyes to the blind - those who did not know the way, I furnished with guides. I was feet to the lame - those who were worn out, and incapable of walking, I set forward on my camels, etc.

The cause which I knew not I searched out - When any thing difficult occurred, I did not give it a slight consideration; I examined it to the bottom, whatever pain, time, and trouble it cost me, that I might not pronounce a hasty judgment.

I brake the jaws of the wicked - A metaphor taken from hunting. A beast of prey had entered into the fold, and carried off a sheep. "The huntsman comes, assails the wicked beast, breaks his jaws, and delivers the spoil out of his teeth. See the case 1Sam 17:34-37 (note).

I shall die in my nest - As I endeavored to live soberly and temperately, fearing God, and departing from evil, endeavoring to promote the welfare of all around me, it was natural for me to conclude that I should live long, be very prosperous, and see my posterity multiply as the sands on the seashore.

My root was spread out by the waters - A metaphor taken from a healthy tree growing beside a rivulet where there is plenty of water; which in consequence flourishes in all seasons; its leaf does not wither, nor its fruit fall off. See Psa 1:3; Jer 17:8.

My glory was fresh in me - My vegetative power was great; my glory - my splendid blossom, large and mellow fruit, was always in season, and in every season.

My bow was renewed - I was never without means to accomplish all my wishes. I had prosperity everywhere.

Unto me men gave ear - The same idea as in Job 29:9-11.

My speech dropped upon them - It descended as refreshing dew; they were encouraged, comforted, and strengthened by it.

They waited for me as for the rain - The idea continued. They longed as much to hear me speak, to receive my counsel and my decisions, as the thirsty land does for refreshing waters.

They opened their mouth wide - A metaphor taken from ground chapped with long drought.

The latter rain - The rain that falls a little before harvest, in order to fill and perfect the grain. The former rain is that which falls about seed-time, or in spring, in order to impregnate and swell the seed, and moisten the earth to produce its nourishment.

I laughed on them, they believed it not - Similar to that expression in the Gospel, Luk 24:41 : And while they believed not for joy, and wondered, he said - . Our version is sufficiently perspicuous, and gives the true sense of the original, only it should be read in the indicative and not in the subjunctive mood: I laughed on them - they believed it not. We have a similar phrase: The news was too good to be true.

The light of my countenance - This evidence of my benevolence and regard. A smile is, metaphorically, the light of the countenance.

They cast not down - They gave me no occasion to change my sentiments or feelings towards them. I could still smile upon them, and they were then worthy of my approbation. Their change he refers to in the beginning of the next chapter.

I chose out their way, and sat chief - as a king in the army - I cannot see, with some learned men, that our version of the original is wrong. I have not seen it mended, and I am sure I cannot improve it. The whole verse seems to me to point out Job in his civil, military, and domestic life. As supreme magistrate he chose out their way, adjusted their differences, and sat chief, presiding in all their civil assemblies. As captain general he dwelt as a king in the midst of his troops, preserving order and discipline, and seeing that his fellow soldiers were provided with requisites for their warfare, and the necessaries of life. As a man he did not think himself superior to the meanest offices in domestic life, to relieve or support his fellow creatures; he went about comforting the mourners - visiting the sick and afflicted, and ministering to their wants, and seeing that the wounded were properly attended. Noble Job! Look at him, ye nobles of the earth, ye lieutenants of counties, ye generals of armies, and ye lords of provinces. Look at Job! Imitate his active benevolence, and be healthy and happy. Be as guardian angels in your particular districts, blessing all by your example and your bounty. Send your hunting horses to the plough, your game cocks to the dunghill; and at last live like men and Christians.

Preserved - From all those miseries which now I feel.

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

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.

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

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

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

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

Glory - My reputation was growing every day. Bow - My strength which is signified by a bow, Gen 49:24 1Sam 2:4, because in ancient times the bow and arrows were the principal instruments of war.

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

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.

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.

2. Oh that I were as in months past, as in the days when God preserved me :

To wit, from all those miseries which now I feel. This he desires, not only for his own Ease and comfort, but also for the vindication of his Reputation, and of the honour of Religion, which suffered by his means: For as his calamities were the only ground of all their hard Speeches and censures of him, as a man for saken and hated by God, so he rightly judged that this ground being removed, and his prosperity restored, his Friends would take it for a token of Gods favour to him, and beget in them a milder and better opinion of him.

3. When his Candle shined upon my head , and when by his light I walked through darkness .

i. e. His Favour and Blessing, oft signified by the name light, as his displeasure, and a state of affliction is frequently called darkness.

Or, over my bead, to comfort and direct me. The ground of the Expression is this, that lights used to be carried and set on high, that men may make the better use of them, as the Sun for that end was placed above us.

I passed safely through many difficulties, and dangers, and common calamities, which befell others who lived round about me, and overcame those troubles which fell upon my self.

Marginal references: Or, [illegible: 1 word].

4. As I was in the days of my youth , when the secret of God was upon my Tabernacle :

i. e. In my former and flourishing days, which he calls the days of Youth, because those are commonly the times of mirth and comfort, as Old-age is called evil days, Eccles. 12. 1.

When there was a secret Blessing of God upon me, and my Family, protecting, directing, and succeeding us in all our affairs, which the Devil observed, Ch. 1. 10. whereas now there is a visible curse of God upon me and mine.

5. When the Almighty was yet with me , when my Children were about me:

i. e. On my side, whereas now he is against me, and hath forsaken me.

Or, servants, or both, and therefore he useth this word which comprehends both.

6. When I washed my steps with ‖ butter , and the Rock poured † me out Rivers of Oil :

i. e. When I abounded in all sorts of Blessings; which is oft signified by this or the like Phrases, as Gen. 49. 11. Deut. 33. 24. Iob 20. 17. Psal. 81. 16. When I had such numerous Herds of Cattle, and consequently such plenty of Butter, that if I had needed it, or been pleased so to use it, I might have washed my Feet with it.

When not only fruitful fields, but even barren and rocky places (such as that part of Arabia was where Iob lived) yielded me Olive Trees and Oil in great plenty. See on Deut. 32. 13.

Marginal references: [illegible: 1 word].; [illegible: 1 word] [illegible: 1 word]. 17. [illegible: 1 word] [illegible: 1 word]

7. When I went out to the gate , through the City , when I prepared my seat in the street .

From my dwelling.

To wit, of the City, as the following words shew, to the place of Judicature, which was in the Gates, as hath been oft observed.

Through that part of the City which was between my House and the Gate. Or, to the City, i. e. the Gate belonging to the City: So Iob might live in the Country adjoining to it.

When I caused the seat of Justice to be set for me. By this, and divers other Expressions, it appears that Iob was a Magistrate, or Judge in his Country.

i. e. In that void and open place within, or near the Gate, where the People assembled for the administration of Justice among them.

8. The young men saw me, and hid themselves : and the aged arose, and stood up .

Either out of a profound Reverence to my Person and Dignity, or out of a Conscience of their own Guilt or Folly, which they supposed I might either understand by Information from others, or discover by their countenances or carriages in my presence, for which they knew I would reprove them, and bring them to shame or other punishment.

Whilest I either passed by them, or was present with them. See Levit. 19. 3[illegible: 1+ letters] ▪ 1 Kings 2. 19. So great a veneration they had for my Person, [illegible: 1 word] regard of that Wisdom, and Justice, and faithfulness which they discerned in me, and in all my proceedings. And therefore they judged quite otherwise of me than you now do.

9. The Princes refrained talking , and laid their hand on their mouth .

Either fearing that I should discern their weakness by their words; or desiring to hear my words and sentence which they readily approved of, and fully assented to. Such an opinion had they of my Wisdom, and did not think me such a foolish, erroneous, and impertinent Person as you fancy or represent me to be.

In token both of their wonder at Iob's wise Speeches and Sentences, and of their resolution to be silent. See Iob 21. 5. Prov. 30. 32.

10. The nobles held their peace, and their Tongue cleaved to the roof of their mouth .

It lay as still as if it had done so, and they could not have spoken.

Marginal references: [illegible: 1 word] [illegible: 1 word] was [illegible: 1 word]

11. When the ear heard me, then it blessed me , and when the Eye saw me, it gave witness to me :

i. e. Pronounced me to be a man blessed of God with eminent Gifts and Graces; or heartily prayed for Gods Blessing upon me, because of that Wisdom and Integrity which they saw in all my actions, and of the satisfaction which I gave to all, and the relief which I gave to the oppressed, by my righteous and equitable decrees in all causes which were brought before me.

When my appearance gave them occasion to speak of me, they gave Testimony to my pious, and just, and blameless conversation. So far was I from being, or being thought to be, guilty of those crimes wherewith you charge me; of which see Ch. 22. 9.

12. Because I delivered the poor that cried, and the fatherless, and him that had none to help him .

From his potent oppressour. They did not honour me for my great Wealth or Power, but for my impartial Justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty Adversaries.

None would own or help them, partly because they were poor, and unable to recompence them for it: and partly because their Enemies were great, and likely to crush both them and their helpers. Which made Iob's virtue mo[illegible: 1+ letters]e glorious.

Marginal references: [illegible: 1 word] [illegible: 1+ letters]2. 12. [illegible: 1 word] [illegible: 1+ letters]1. 13.

13. The blessing of him that was ready to perish came upon me: and I caused the Widows heart to sing for joy :

Wherewith both he and others for his sake blessed me, and begged that God would bless me.

To lose his Life or estate by the malice and tyranny of wicked men.

Who are the common object of injuries and oppressions, because for the most part they are unable, either to offend those who molest them, or to desend themselves from their Violence.

For her great and unexpected deliverance.

14. I put on Righteousness, and it cloathed me : my judgment was as a robe and diadem .

As a Garment covers the whole Body, and is worn continually all the day long, so I was constantly just in the whole course of all my administrations, publick and private, and never put off this Garment out of a partial respect to my self, or to the persons of other men, as the manner of many Judges is.

My judgments or decrees were so equal and righteous, that they never brought shame and reproach upon me, but always Honour and great Reputation.

Marginal references: Isa. 59. 17 Eph. 6. 14. 1 Thes. 5. 8.

15. I was eyes to the blind , and feet was I to the lame ,

i. e. Instead of Eyes to instruct, and direct and assist.

Either 1. Corporally. Or rather 2. Spiritually; such as through Ignorance or weakness were apt to mistake, and to be seduced or cheated by the craft and Artifices of evil-minded men. These I cautioned, and advised, and led into the right way.

i. e. Ready to help him who was unable to help himself.

16. I was a father to the poor: and the cause which I knew not I searched out.

i. e. Had the care and bowels of a Father to them.

Either 1. Those which were not brought to my knowledge or Tribunal, either through neglect, or because the injured persons durst not complain, I diligently enquired after. Or 2. Those which were hard and difficult, and possibly were made so by the frauds or arts of the oppressours, or their advocates, which the poor injured person could not find out, I took pains to discover.

17. And I brake the jaws of the wicked, and pluckt the spoil out of his Teeth .

Or, the jaw-bones: or, the grinders, the sharpest and strongest Teeth in the Jaw, i. e. their power and violence wherewith they used to oppress others. It is a Metaphor from Wild-beasts which break their Prey with their Teeth. Compare Psalm 38. & 57. 4. & 58. 6.

i. e. Forced them to restore what they had violently and unjustly taken away.

Marginal references: Heb. the jaw-teeth, or, grinders.; Heb. cast.

18. Then I said , I shall die in my nest , and I shall multiply my days as the sand .

i. e. I persuaded my self, being thus strongly fortified with the Conscience of my own universal integrity, and with the singular favour of God and of all men. But although this was sometimes Iob's opinion, vet at other times he was subject to fears, and expectation of changes, as appears from Chap. 3. 25, 26.

Not a violent or untimely, but a natural, and peaceable, and seasonable death, sweetly expiring in my own Bed and Habitation, in the midst of my Children and Friends, leaving the pretious perfume of a Good-name behind me, and a plentiful Inheritance to all my posterity.

Which is innumerable. See Gen. 22. 17. & 41. 49.

19. My root was spread out by the waters, and the dew lay all night upon my branch .

I was continually watred by divine favour and blessing, as a tree which is constantly supplied with moisture, both in its root and branches, and consequently must needs be fruitful and flourishing.

Marginal references: Heb. opened.; Psal. 1. 3. Jer. 17. 8.

20. My glory was fresh in me , and my bow was renewed in my hand.

The reputation which I had gained by my just and virtuous Life was not decaying, but growing, and every day augmented, with the accession of new honours.

Heb. with me.

i. e. My strength, which is signified by a Bow, Gen. 49. 24. 1 Sam. 2. 4. because in ancient times the Bow and Arrows were principal instruments of War.

Heb changed itself, i. e. grew as it were a new Bow, when other Bows by much use, grow weak and useless. O[illegible: 1+ letters], changed its strength, which word may be here understood, as it is expressed, Isa. 40. 31. i. e. hath got new strength.

Marginal references: Heb. new.; Gen. [illegible: 1+ letters]9. 24.; Heb. hanged. Isa. 40. 31.

21. Unto me men gave ear, and waited and kept silence at my counsel .

Expecting till I spoke, and silently listening to my Counsel, which they were confident would be like the Oracle of God, wise, and just, and good, and preferring it before their own Judgment.

22. After my words they spake not again , and my speech dropped upon them .

Either to consute them as false, or to add to them as lame and imperfect.

To wit, as the rain, as the next Verse explains it, which when it comes down gently and droppingly upon the earth, is most acceptable and beneficial to it, not so when it comes in great and violent showers.

23. And they waited for me, as for the rain , and they opened their mouth for me as for the latter rain.

As the Earth or the Husbandman waiteth for the rain, to wit, the former rain▪ of which see Deut. 11. 14. because the latter rain is here opposed to it: See Iam. 5. 7.

To receive my words, and therewith to satisfie their thirst, as the dry and parched Earth gapes or opens its mouth to receive the Rain.

24. If I laughed on them , they believed it not , and the light of my countenance they cast not down .

Or sported, or jested with them i. e. carried my self familiarly and pleasantly with them.

It was so acceptable to them to see me well-pleased with them, that they could scarce believe their Eyes and Ears that it was so: Compare Gen. 45. 26. Psalm 126. 1.

My familiarity did not breed contempt or presumption in them to say or do any thing that might grieve me, or make my countenance to fall, as it doth in case of shame or sorrow, Gen. 4. 5. They were very cautious not to abuse my smiles, nor to give me any occasion to change my Countenance or carriage towards them.

25. I chose out their way , and sat chief , and dwelt as a king in the army , as one that comforteth the mourners .

They sought to me for my advice in all doubtful and difficult Cases, and I chalked out their Path, and directed them what methods they should take to accomplish their desires.

As a Prince or Judge, whilest they stood waiting for my counsel.

Or Head, as their Head or Ruler, and my mind and word was as a Law or Oracle to them.

Whose presence puts life, and courage and joy into the whole Army. And no less acceptable was my presence to them.

As I was able and ready to comfort any afflicted or sorrowful persons, so my Consolations were always grateful and welcom to them. Or, when he, to wit, the King, comforteth the mourners, i. e. his Army, when they are under some great Consternation or Dejection by reason of some great loss or danger, but are revived by the presence and speech of a wise and valiant King or General.

Job 29:1-6   1  Then Job continued to take up his proverb, and said:   2  O that I had months like the times of yore,

Like the days when Eloah protected me,   3  When He, when His lamp, shone above my head,

By His light I went about in the darkness;   4  As I was in the days of my vintage,

When the secret of Eloah was over my tent,   5  When the Almighty was still with me,

My children round about me;   6  When my steps were bathed in cream,

And the rock beside me poured forth streams of oil.

Since the optative מי־יתּן (comp. on Job 23:3) is connected with the acc. of the object desired, Job 14:4; Job 31:31, or of that respecting which anything is desired, Job 11:5, it is in itself possible to explain: who gives (makes) me like the months of yore; but since, when מי־יתּנני occurs elsewhere, Isa 27:4; Jer 9:1, the suff. is meant as the dative (= מי־יתן לי, Job 31:35), it is also here to be explained: who gives me (= O that one would give me, O that I had) like (instar) the months of yore, i.e., months like those of the past, and indeed those that lie far back in the past; for ירחי־קדם means more than עברוּ (אשׁר) ירחים. Job begins to describe the olden times, that he wishes back, with the virtually genitive relative clause: “when Eloah protected me” (Ges. §116, 3). It is impossible to take בּהלּו as Hiph.: when He caused to shine (Targ. בּאנהרוּתיהּ); either בּההלּו (Olsh.) or even בּהלּו (Ew. in his Comm.) ought to be read then. On the other hand, הלּו can be justified as the form for inf. Kal of הלל (to shine, vid., Job 25:5) with a weakening of the a to i (Ew. §255, a), and the suff. may, according to the syntax, be taken as an anticipatory statement of the object: when it, viz., His light, shone above my head; comp. Exo 2:6 (him, the boy), Isa 17:6 (its, the fruit-tree’s, branches), also Isa 29:23 (he, his children); and Ew. §309, c, also decides in its favour. Nevertheless it commends itself still more to refer the suff. of בהלו to אלוהּ (comp. Isa 60:2; Psa 50:2), and to take נרו as a corrective, explanatory permutative: when He, His lamp, shone above my head, as we have translated. One is at any rate reminded of Isa 60 in connection with Job 29:3; for as בהלו corresponds to יזרח there, so לאורו corresponds to לאורך in the Job 29:3 of the same: by His light I walked in darkness (חשׁך locative = בּחשׁך), i.e., rejoicing in His light, which preserved me from its dangers (straying and falling).

In Job 29:4 כּאשׁר is not a particle of time, but of comparison, which was obliged here to stand in the place of the כּ, which is used only as a preposition. And חרפּי (to be written thus, not חרפי with an aspirated )פ may not be translated “(in the days) of my spring,” as Symm. ἐν ἡμέραις νεότητός μου, Jer. diebus adolescentiae meae, and Targ. בּיומי חריפוּתי, whether it be that חריפות here signifies the point, ἀκμή (from חרף, Arab. ḥrf , acuere), or the early time (spring time, from חרף, Arab. chrf , carpere). For in reference to agriculture חרף can certainly signify the early half of the year (on this, vid., Genesis, S. 270), inasmuch as sowing and ploughing time in Palestine and Syria is in November and December; wherefore Arab. chrı̂f signifies the early rain or autumn rain; and in Talmudic, חרף, premature (ripe too early), is the opposite of אפל, late, but the derivatives of חרף only obtain this signification connotative, for, according to its proper signification, חרף (Arab. chrı̂f with other forms) is the gathering time, i.e., the time of the fruit harvest (syn. אסיף), while the Hebr. אביב (אב) corresponds to the spring in our sense. If Job meant his youth, he would have said בּימי אבּי, or something similar; but as Job 29:5 shows, he meant his manhood, and this he calls his autumn as the season of maturity, or rather of the abundance of fruits (Schult.: aetatem virilem suis fructibus faetum et exuberantum),The fresh vegetation, indeed, in hotter districts (e.g., in the valley of the Jordan and Euphrates) begins with the arrival of the autumnal rains, but the real spring (comp. Sol 2:11-13) only begins about the vernal equinox, and still later on the mountains. On the contrary, the late summer, קיץ, which passes over into the autumn, חרף, is the season for gathering the fruit. The produce of the fields, garden fruit, and grapes ripen before the commencement of the proper autumn; some (when the land can be irrigated) summer fruits, e.g., Dhura (maize) and melons, in like manner olives and dates, ripen in autumn. Therefore the translation, in the days of my autumn (“of my harvest”), is the only correct one. If חרפּי were intended here in a sense not used elsewhere, it might signify, according to the Arabic with h, “(in the days) of my prosperity,” or ”my power,” or even with Arab. ch, “(in the days) of my youthful vigour;” for charâfât are rash words and deeds, charfân one who says or does anything rash from lightness, the feebleness of old age, etc. (according to Wetzst., very common words in Syria): חרף or חרף, therefore the thoughtlessness of youth, Arab. jahl, i.e., the rash desire of doing something great, which חרף הנפש למות (Jdg 5:18). But it is most secure to go back to חרף, Arab. chrf , carpere, viz., fructus. which, according to Olympiodorus, also with ὅτε ἤμην ἐπιβρίθων ὁδούς (perhaps καρπούς) of the lxx, is what is intended. Then the blessed fellowship of Eloah (סוד, familiarity, confiding, unreserved intercourse, Psa 55:15; Pro 3:32, comp. Psa 25:14) ruled over his tent; the Almighty was still with him (protecting and blessing him), His נערים were round about him. It certainly does not mean servants (Raschi: משׁרתי), but children (as Job 1:19; Job 24:5); for one expects the mention of the blessing of children first of all (Psa 127:3, Psa 128:3). His steps (הליך, ἅπ. λεγ.) bathed then בּחמה = בּחמאה, Job 20:17 (as שׁלה = שׁאלה,   1Sa 1:17, and possibly גּוה = גּאוה), and the rocks poured forth, close by him, streams of oil (a figure which reminds one of Deu 32:13). A rich blessing surrounded him wherever he tarried or went, and flowed to him wonderfully beyond desire and comprehension.

Job 29:7-10   7  When I went forth to the gate of the city,

Prepared my seat in the market,   8  Then the young men hid themselves as soon as they saw me,

And the aged rose up, remained standing.   9  Princes refrained from speaking,

And laid their hand on their mouth. 10  The voice of the nobles was hidden,

And their tongue clave to their palate.

When he left the bounds of his domain, and came into the city, he was everywhere received with the profoundest respect. From the facts of the case, it is inadmissible to translate quum egrederer portam after Gen 34:24, comp. infra, Job 31:34, for the district where Job dwelt is to be thought of as being without a gate. True, he did not dwell with his family in tents, i.e., pavilions of hair, but in houses; he was not a nomad (a wandering herdsman), or what is the same thing, a Beduin, otherwise his children would not have been slain in a stone house, Job 1:19. “The daughter of the duck,” says an Arabian proverb, “is a swimmer,” and the son of a Beduin never dwells in a stone house. He was, however, also, not a citizen, but a hadarı̂ (חצרי), i.e., a permanent resident, a large landowner and husbandman. Thus therefore שׁער (for which Ew. after the lxx reads שׁחר: “when I went up early in the morning to the city”) is locative, for שׁערה (comp. צא השּׂדה, go out into the field, Gen 27:3): when he went forth to the gate above the city; or even, since it is natural to imagine the city as situated on an eminence: up to the city (so that צאת includes in itself by implication the notion of עלות); not, however: to the gate near the city (Stick., Hahn), since the gate of a city is not situated near the city, but is part of the city itself. The gates of cities and large houses in Western Asia are vaulted entrances, with large recesses on either side, where people congregate for business and negotiations.Vid., Layard, New Discoveries, p. 57.

The open space at the gate, which here, as in Neh 8:1, Neh 8:3, Neh 8:16, is called רחוב, i.e., the open space within the gate and by the gate, was the forum (Job 5:4).

Job 29:11-14 11  For an ear heard, and called me happy;

And an eye saw, and bear witness to me: 12  For I rescued the sufferer who cried for help,

And the orphan, and him that had no helper. 13  The blessing of him that was ready to perish came upon me,

And I made the widow’s heart rejoice. 14  I put on justice, and it put me on;

As a robe and turban was my integrity.

Thus imposing was the impression of his personal appearance wherever he appeared; for (כּי explic.) the fulness of the blessing of the possession of power and of prosperity which he enjoyed was so extraordinary, that one had only to hear of it to call him happy, and that, especially if any one saw it with his own eyes, he was obliged to bear laudatory testimony to him. The futt. consec. affirm what was the inevitable consequence of hearing and seeing; העיד, seq. acc., is used like הזכּיר in the signification of laudatory recognition. The expression is not brachylogical for ותּעד לּי (vid., on Job 31:18); for from 1Ki 21:10, 1Ki 21:13, we perceive that העיד with the acc. of the person signifies to make any one the subject of assertion, whether he be lower or higher in rank (comp. the New Testament word, especially in Luke, μαρτυρεῖσθαι). It was, however, not merely the outward manifestation of his unusual prosperity which called forth such admiration, but his active benevolence united with the abundant resources at his command. For where there was a sufferer who cried for help he, relieved him, especially orphans and those who had no helper. ולא־עזר לו is either a new third object, or a closer definition of what precedes: the orphan and (in this state of orphanhood) helpless one. The latter is more probable both here and in the Salomonic primary passage, Psa 72:12; in the other case ואשׁר אין־עזר לח might be expected.

Job 29:15-17 15  I was eyes to the blind,

And feet was I to the lame. 16  I was a father to the needy,

And the cause of the unknown I found out, 17  And broke the teeth of the wicked,

And I cast the spoil forth out of his teeth.

The less it is Job’s purpose here to vindicate himself before the friends, the more forcible is the refutation which the accusations of the most hard-hearted uncharitableness raised against him by them, especially by Eliphaz, Job 22, find everywhere here. His charity relieved the bodily and spiritual wants of others - eyes to the blind (לעוּר with Pathach), feet to the lame. A father was he to the needy, which is expressed by a beautiful play of words, as if it were: the carer for the care-full ones; or what perhaps corresponds to the primary significations of אב and אביון:There is an old Arabic defective verb, bayya , which signifies ”to seek an asylum for one’s self,” e.g., anâ baj , I come as one seeking protection, a suppliant, in the usual language synon. of Arab. dachala , and thereby indicating its relationship to the Hebr. בּוא, perhaps the root of בּית (בּתּים), the ת of which would then not be a radical letter, but, as according to Ges. Thes. in זית, used only in the forming of the word, and the original meaning would be “a refuge.” Traced to a secondary verb, אבה (properly to take up the fugitive, qabila - l - bı̂ja) springing from this primitive verb, אב would originally signify a guardian, protector; and from the fact of this name denoting, according to the form פּעל, properly in general the protecting power, the ideal femin. in אבות (Arab. abawât' and the Arabic dual abawain (properly both guardians), which embraces father and mother, would be explained and justified. Thus the rare phenomenon that the same אבה signifies in Hebr. “to be willing,” and in Arab. “to refuse,” would be solved. The notion of taking up the fugitive would have passed over in the Hebrew, taken according to its positive side, into the notion of being willing, i.e., of receiving and accepting (אבּל, qabila , e.g., 1Ki 20:8, לא תעבה = la taqbal); in the Arabic, however, taken according to its negative side, as refusing the fugitive to his pursuer, into that of not being willing; and the usage of the language favours this: abâhu ‛aleihi , he protected him against (Arab. 'lâ) the other (refused him to the other); Arab. abı̂yun = ma'bin , protected, inaccessible to him who longs for it; Arab. ibyat , the protection, i.e., the retention of the milk in the udder. Hence אביון, from the Hebrew signif. of the verb, signifies one who desires anything, or a needy person, but originally (inasmuch as אבה is connected with Arab. byy) one who needs protection; from the Arabic signif. of Arab. 'abâ , one who restrains himself because he is obliged, one to whom what he wants is denied. To the Arab. ibja (defence, being hindered) corresponds in form the Hebr. אבה, according to which אניות אבה, Job 9:26, may be understood of ships, which, with all sails set and in all haste, seek the sheltering harbour before the approaching storm. We leave this suggestion for further research to sift and prove. More on Job 34:36. - Wetzst. the protector of those needing (seeking) protection. The unknown he did not regard as those who were nothing to him, but went unselfishly and impartially into the ground of their cause. לא־ידעתּי is an attributive clause, as Job 18:21; Isa 55:5; Isa 41:3, and freq., with a personal obj. (eorum) quos non noveram, for the translation causam quam nesciebam (Jer.) gives a tame, almost meaningless, thought. With reference to the suff. in אחקרהוּ, on the form ehu used seldom by Waw consec. (Job 12:4), and by the imper. (Job 40:11), chiefly with a solemn calm tone of speech, vid., Ew. §250, c. Further: He spared not to render wrong-doers harmless, and snatched from them what they had taken from others. The cohortative form of the fut. consec., ואשׁבּרה, has been discussed already on Job 1:15; Job 19:20. The form מתלּעות is a transposition of מלתּעות, to render it more convenient for pronunciation, for the Arab. ṭl‛ , efferre se, whence a secondary form, Arab. tl‛ , although used of the appearing of the teeth, furnishes no such appropriate primary signification as the Arab. lḏg , pungere, mordere, whence a secondary form, Arab. ltg ; the Aethiopic maltâht , jawbone (maxilla), also favours מלתעה as the primary form. He shattered the grinders of the roguish, and by moral indignation against the robber he cast out of his teeth what he had stolen.

Job 29:18-20 18  Then I thought: With my nest I shall expire,

And like the phoenix, have a long life. 19  My root will be open for water,

And the dew will lodge in my branches. 20  Mine honour will remain ever fresh to me,

And my bow will become young in my hand.

In itself, Job 29:18 might be translated: “and like to the sand I shall live many days” (Targ., Syr., Arab., Saad., Gecat., Luther, and, among moderns, Umbr., Stick., Vaih., Hahn, and others), so that the abundance of days is compared to the multitude of the grains of sand. The calculation of the immense total of grains of sand (atoms) in the world was, as is known, a favourite problem of antiquity; and in the Old Testament Scriptures, the comprehensive knowledge of Solomon is compared to “the sand upon the sea-shore,” 1Ki 5:9, - how much more readily a long life reduced to days! comp. Ovid, Metam. xiv. 136-138; quot haberet corpora pulvis, tot mihi natales contingere vana rogavi. We would willingly decide in favour of this rendering, which is admissible in itself, although a closer definition like היּם is wanting by כחול, if an extensive Jewish tradition did not secure the signification of an immortal bird, or rather one rising ever anew from the dead. The testimony is as follows: (1) b. Sanhedrin 108 b, according to which חול is only another name for the bird אורשׁינא,The name is a puzzle, and does not accord with any of the mythical birds mentioned in the Zendavesta (vid., Windischmann, Zoroastrische Studien, 1863, S. 93). What Lewysohn, Zoologie des Talmuds, S. 353, brings forward from the Greek by way of explanation is untenable. The name of the bird, Vâresha, in an obscure passage of the Bundehesch in Windischmann, ib. S. 80, is similar in sound. Probably, however, אורשׁינא is one and the same word as Simurg, which is composed of si (= sin) and murg, a bird (Pehlvi and Parsi mru). This si (sin) corresponds to the Vedic çjena, a falcon, and in the Zend form, çaêna (çîna), is the name of a miraculous bird; so that consequently Simurg = Sinmurg, Parsi Cînamru, signifies the Si- or Cîna-bird (comp. Kuhn, Herabkunft des Feuers, 1859, S. 125). In אורשינא the two parts of the composition seem to be reversed, and אור to be corrupted from מור. Moreover, the Simurg is like the phoenix only in the length of its life; another mythological bird, Kuknus, on the other hand (vid., the art. Phönix in Ersch u. Gruber), resembles it also in rising out of its own ashes. of which the fable is there recorded, that when Noah fed the beasts in the ark, it sat quite still in its compartment, that it might not give more trouble to the patriarch, who had otherwise plenty to do, and that Noah wished it on this account the reward of immortality (יהא רעוא דלא תמות).   (2) That this bird חול is none other than the phoenix, is put beyond all doubt by the Midrashim (collected in the Jalkut on Job, §517). There it is said that Eve gave all the beasts to eat of the fruit of the forbidden tree, and that only one bird, the חול by name, avoided this death-food: “it lives a thousand years, at the expiration of which time fire springs up in its nest, and burns it up to about the size of an egg;” or even: that of itself it diminishes to that size, from which it then grows up again and continues to live (וחוזר ומתגדל איברים וחיה).   (3) The Masora observes, that כחול occurs in two different significations (בתרי לישׁני), since in the present passage it does not, as elsewhere, signify sand. (4) Kimchi, in his Lex., says: “in a correct Jerusalem MS I found the observation: בשׁורק לנהרדעי ובחלם למערבאי, i.e., וכחוּל according to the Nehardean (Babylonian) reading, וכחול according to the western (Palestine) reading;” according to which, therefore, the Babylonian Masoretic school distinguished וכחול in the present passage from וכחול, Gen 22:17, even in the pronunciation. A conclusion respecting the great antiquity of this lexical tradition may be drawn (5) from the lxx, which translates ὥσπερ στέλεχος φοίνικος, whence the Italic sicut arbor palmae, Jerome sicut palma.

If we did not know from the testimonies quoted that חול is the name of the phoenix, one might suppose that the lxx has explained וכחול according to the Arab. nachl , the palm, as Schultens does; but by a comparison of those testimonies, it is more probable that the translation was ὥσπερ φοῖνιξ originally, and that ὥσπερ στέλεχος φοίνικος is an interpolation, for φοῖνιξ signifies both the immortal miraculous bird and the inexhaustibly youthful palm.According to Ovid, Metam. xv. 396, the phoenix makes its nest in the palm, and according to Pliny, h. n. xiii. 42, it has its name from the palm: Phoenix putatur ex hujus palmae argumento nomen accepisse, iterum mori ac renasci ex se ipsa; vid., A. Hahmann, Die Dattelpalme, ihre Namen und ihre Verehrung in der alten Welt, in the periodical Bonplandia, 1859, Nr. 15, 16. Masius, in his studies of nature, has very beautifully described on what ground “the intelligent Greek gave a like name to the fabulous immortal bird that rises again out of its own ashes, and the palm which ever renews its youth.” Also comp. (Heimsdörfer’s) Christliche Kunstsymbolik, S. 26, and Augusti, Beiträge zur christl. Kunst-Geschichte und Liturgik, Bd. i. S. 106-108, but especially Piper, Mythologie der christl. Kunst (1847), i. 446f.

We have the reverse case in Tertullian, de resurrectione carnis, c. xiii., which explains the passage in Ps; Psa 92:13, δίκαιος ὡς φοῖνιξ ἀντηήσει, according to the translation justus velut phoenix florebit, of the ales orientis or avis Arabiae, which symbolizes man’s immortality.Not without reference to Clemens Romanus, in his I. Ep. ad Corinth. c. xxv., according to which the phoenix is an Arabian bird, which lives five hundred years, then dies in a nest which it builds of incense, myrrh, and spices, and leaves behind it the larva of a young bird, which, when grown up, brings the nest with the bones of its father and places it upon the altar of the sun at the Egyptian Heliopolis. The source of this is Herodotus ii. 73) who, however, has an egg of myrrh instead of a nest of myrrh); and Tacitus, Ann. vi. 28, gives a similar narrative. Lactantius gives a different version in his poem on the phoenix, according to which this, the only one of its race, “built its nest in a country that remained untouched by the deluge.” The Jewish tragedy writer, Ezekiêlos, agrees more nearly with the statement of Arabia being the home of the phoenix. In his drama Ἐξαγωγή, a spy sent forward before the pilgrim band of Israel, he states that among other things the phoenix was also seen; vid., my Gesch. der jüd. Poesie, S. 219.

Both figures, that of the phoenix and that of the palm, are equally appropriate and pleasing in the mouth of Job; but apart from the fact that the palm everywhere, where it otherwise occurs, is called תּמר, this would be the only passage where it occurs in the book of Job, which, in spite of its richness in figures taken from plants, nowhere mentions the palm, - a fact which is perhaps not accidental.Without attempting thereby to explain the phenomenon observed above, we nevertheless regard it as worthy of remark, that in general the palm is not a common tree either in Syria or in Palestine. “At present there are not in all Syria five hundred palm-trees; and even in the olden times there was no quantity of palms, except in the valley of the Jordan, and on the sea-coast.” - Wetzst.

On the contrary, we must immediately welcome a reference to the Arabico-Egyptian myth of the phoenix, that can be proved, in a book which also otherwise thoroughly blends things Egyptian with Arabian, and the more so since (6) even the Egyptian language itself supports חול or חוּל as a name of the phoenix; for ΑΛΛΩΗ ΑΛΛΟΗ is explained in the Coptico-Arabic glossaries by es - semendel (the Arab. name of the phoenix, or at least a phoenix-like bird, that, like the salamander, semendar, cannot be burned), and in Kircher by avis Indica, species Phoenicis.Vid., G. Seyffarth, Die Phoenix-Periode, Deutsche Morgenländ. Zeitschr. iii. (1849) 63ff., according to which alloê (Hierogl. koli) is the name of the false phoenix without head-feathers; bêne or bêni (Hierogl. bnno) is the name of the true phoenix with head-feathers, and the name of the palm also. Alloê, which accords with חול, is quite secured as a name of the phoenix. חול is Hebraized from this Egyptian name of the phoenix; the word signifies rotation (comp. Arab. haul, the year; haula, round about), and is a suitable designation of the bird that renews its youth periodically after many centuries of life: quae reparat seque ipsa reseminat ales (Ovid), not merely beginning a new life, but also bringing in a new great year: conversionem anni magni (Pliny); in the hieroglyphic representations it has the circle of the sun as a crown. In the full enjoyment of the divine favour and blessing, and in the consciousness of having made a right use of his prosperity, Job hoped φοίνικος ἔτη βιοῦν (Lucian, Hermot. 53), to use a Greek expression, and to expire or die עם־קנּי, as the first half of the verse, now brought into the right light, says. Looking to the form of the myth, according to which Ovid sings:Quassa cum fulvâ substravit cinnama myrrhâ, Se super imponit finitque in odoribus aevum, it might be translated: together with my nest (Umbr., Hirz., Hlgst.); but with the wish that he may not see any of his dear ones die before himself, there is at the same time connected the wish, that none of them should survive him, which is in itself unnatural, and diametrically opposed to the character of an Arab, who in the presence of death cherishes the twofold wish, that he may continue to live in his children (a proverb says: men chalaf el - weled el - fâlih ma mât , he who leaves a noble child behind him is not dead), and that he may die in the midst of his family. Expressly this latter wish, עם־קני signifies: with = in my nest, i.e., in the bosom of my family, not without reference to the phoenix, which, according to the form of the myth in Herodotus, Pliny, Clemens, and others, brings the remains of its father in a nest or egg of myrrh to Heliopolis, into the sacred precincts of the temple of the sun, and thus pays him the last and highest tribute of respect. A different but similar version if given in Horapollo ii. 57, according to which the young bird came forth from the blood of its sire, σὺν τῷ πατρὶ πορεύεται εἰς τῆν Ἡλίου πόλιν τῆν ἐν Αιγύπτῳ, ὃς καὶ παραγενόμενος ἐκεῖ ἅμα τῇ ἡλίου ἀνατολῇ τελευτᾷ. The father, therefore, in death receives the highest tribute of filial respect; and it is this to which the hope of being able to die with (in) his nest, expressed by Job, refers.

The following substantival clause, Job 29:19, is to be understood as future, like the similar clause, Job 29:16, as perfect: my root - so I hoped - will remain open (unclosed) towards the water, i.e., it will never be deficient of water in its vicinity, that it may plentifully supply the stem and branches with nourishment, and dew will lodge on my branches, i.e., will descend nightly, and remain upon them to nourish them. אלי (corresponding to the Arab. ila , originally ilai) occurs only in the book of Job, and here for the fourth and last time (comp. Job 3:22; Job 5:26; Job 15:22). קציר does not signify harvest here, as the ancient expositors render it, but, like Job 14:9; Job 18:16, a branch, or the intertwined branches. The figure of the root and branch, the flow of vitality downwards and upwards, is the counterpart of Job 18:16. In Job 29:20 a substantival clause also comes first, as in Job 29:19, Job 29:16 (for the established reading is חדשׁ, not חדשׁ), and a verbal clause follows: his honour - so he hoped - should continue fresh by him, i.e., should abide with him in undiminished value and splendour. It is his honour before God and men that is intended, not his soul (Hahn); כבוד, δόξα, certainly is an appellation of the נפשׁ (Psychol. S. 98), but חדשׁ is not appropriate to it as predicate. By the side of honour stands manliness, or the capability of self-defence, whose symbol is the bow: and my bow should become young again in my hand, i.e., gain ever new strength and elasticity. It is unnecessary to supply כּח (Hirz., Schlottm., and others). The verb חלף, Arab. chlf, signifies, as the Arab. shows, properly to turn the back, then to go forth, exchange; the Hiph. to make progress, to cause something new to come into the place of the old, to grow young again. These hopes introduced with ואמר were themselves an element of his former happiness. Its description can therefore be continued in connection with the ואמר without any fresh indication.

Job 29:21-25 21  They hearkened to me and waited,

And remained silent at my decision. 22  After my utterance they spake not again,

And my speech distilled upon them. 23  And they waited for me as for the rain,

And they opened their mouth wide for the latter rain. 24  I smiled to them in their hopelessness,

And the light of my countenance they cast not down. 25  I chose the way for them, and sat as chief,

And dwelt as a king in the army,

As one that comforteth the mourners.

Attentive, patient, and ready to be instructed, they hearkened to him (this is the force of שׁמע ל), and waited, without interrupting, for what he should say. ויחלּוּ, the pausal pronunciation with a reduplication of the last radical, as Jdg 5:7, חדלּוּ (according to correct texts), Ges. §20, 2, c; the reading of Kimchi, ויחלוּ, is the reading of Ben-Naphtali, the former the reading of Ben-Ascher (vid., Norzi). If he gave counsel, they waited in strictest silence: this is the meaning of ידּמוּ (fut. Kal of דּמם); למו, poetic for ל, refers the silence to its outward cause (vid., on Hab 3:16). After his words non iterabant, i.e., as Jerome explanatorily translates: addere nihil audebant, and his speech came down upon them relieving, rejoicing, and enlivening them. The figure indicated in תּטּף is expanded in Job 29:23 after Deu 32:2 : they waited on his word, which penetrated deeply, even to the heart, as for rain, מטר, by which, as Job 29:23, the so-called (autumnal) early rain which moistens the seed is prominently thought of. They open their mouth for the late rain, מלקושׁ (vid., on Job 24:6), i.e., they thirsted after his words, which were like the March or April rain, which helps to bring to maturity the corn that is soon to be reaped; this rain frequently fails, and is therefore the more longed for. פּער פּה is to be understood according to Psa 119:131, comp. Psa 81:11; and one must consider, in connection with it, what raptures the beginning of the periodical rains produces everywhere, where, as e.g., in Jerusalem, the people have been obliged for some time to content themselves with cisterns that are almost dried to a marsh, and how the old and young dance for joy at their arrival!

In Job 29:24 a thought as suited to the syntax as to the fact is gained if we translate: “I smiled to them - they believed it not,” i.e., they considered such condescension as scarcely possible (Saad., Raschi, Rosenm., De Wette, Schlottm., and others); עשׂחק is then fut. hypotheticum, as Job 10:16; Job 20:24; Job 22:27., Ew. §357, b. But it does not succeed in putting Job 29:24 in a consistent relation to this thought; for, with Aben-Ezra, to explain: they did not esteem my favour the less on that account, my respect suffered thereby no loss among them, is not possible in connection with the biblical idea of “the light of the countenance;” and with Schlottm. to explain: they let not the light of my countenance, i.e., token of my favour, fall away, i.e., be in vain, is contrary to the usage of the language, according to which הפּיל פּנים signifies: to cause the countenance to sink (gloomily, Gen 4:5), whether one’s own, Jer 3:12, or that of another. Instead of פּני we have a more pictorial and poetical expression here, אור פּני: light of my countenance, i.e., my cheerfulness (as Pro 16:15). Moreover, the אשׂחק אליהם, therefore, furnishes the thought that he laughed, and did not allow anything to dispossess him of his easy and contented disposition. Thus, therefore, those to whom Job laughed are to be thought of as in a condition and mood which his cheerfulness might easily sadden, but still did not sadden; and this their condition is described by לא יאמינוּ (a various reading in Codd. and editions is ולא), a phrase which occurred before (Job 24:22) in the signification of being without faith or hope, despairing (comp. האמין, to gain faith, Psa 116:10), - a clause which is not to be taken as attributive (Umbr., Vaih.: who had not confidence), but as a neutral or circumstantial subordinate clause (Ew. §341, a). Therefore translate: I smiled to them, if they believed not, i.e., despaired; and however despondent their position appeared, the cheerfulness of my countenance they could not cause to pass away. However gloomy they were, they could not make me gloomy and off my guard. Thus also Job 29:25 is now suitably attached to the preceding: I chose their way, i.e., I made the way plain, which they should take in order to get out of their hopeless and miserable state, and sat as chief, as a king who is surrounded by an armed host as a defence and as a guard of honour, attentive to the motion of his eye; not, however, as a sovereign ruler, but as one who condescended to the mourners, and comforted them (נחם Piel, properly to cause to breathe freely). This peaceful figure of a king brings to mind the warlike one, Job 15:24. כּאשׁר is not a conj. here, but equivalent to כאישׁ אשׁר, ut (quis) qui; consequently not: as one comforts, but: as he who comforts; lxx correctly: ὃν τρόπον παθεινοὺς παρακαλῶν. The accentuation (כאשׁר Tarcha, אבלים Munach, ינחם Silluk) is erroneous; כאשׁר should be marked with Rebia mugrasch, and אבלים with Mercha-Zinnorith.

From the prosperous and happy past, absolutely passed, Job now turns to the present, which contrasts so harshly with it.

Former Prosperity of Job. (b. c. 1520.)

1 Moreover Job continued his parable, and said, 2 Oh that I were as in months past, as in the days when God preserved me; 3 When his candle shined upon my head, and when by his light I walked through darkness; 4 As I was in the days of my youth, when the secret of God was upon my tabernacle; 5 When the Almighty was yet with me, when my children were about me; 6 When I washed my steps with butter, and the rock poured me out rivers of oil;

Losers may have leave to speak, and there is nothing they speak of more feelingly than of the comforts they are stripped of. Their former prosperity is one of the most pleasing subjects of their thoughts and talk. It was so to Job, who begins here with a wish (v. 2): O that I were as in months past! so he brings in this account of his prosperity. His wish is, 1. "O that I were in as good a state as I was in then, that I had as much wealth, honour, and pleasure, as I had then!" This he wishes, from a concern he had, not so much for his ease, as for his reputation and the glory of his God, which he thought were eclipsed by his present sufferings. "O that I might be restored to my prosperity, and then the censures and reproaches of my friends would be effectually silenced, even upon their own principles, and for ever rolled away!" If this be our end in desiring life, health, and prosperity, that God may be glorified, and the credit of our holy profession rescued, preserved, and advanced, the desire is not only natural, but spiritual. 2. "O that I were in as good a frame of spirit as I was in then!" That which Job complained most of now was a load upon his spirits, through God's withdrawing from him; and therefore he wishes he now had his spirit as much enlarged and encouraged in the service of God as he had then and that he had as much freedom and fellowship with him as then thought himself happy in. This was in the days of his youth (v. 4), when he was in the prime of his time for the enjoyment of those things and could relish them with the highest gust. Note, Those that prosper in the days of their youth know not what black and cloudy days they are yet reserved for. Two things made the months past pleasant to Job:—

I. That he had comfort in his God. This was the chief thing he rejoiced in, in his prosperity, as the spring of it and the sweetness of it, that he had the favour of God and the tokens of that favour. He did not attribute his prosperity to a happy turn of fortune, nor to his own might, nor to the power of his own hand, but makes the same acknowledgment that David does. Ps. xxx. 7, Thou, by thy favour, hast made my mountain stand strong. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job:—1. The confidence he had in the divine protection. They were the days when God preserved me, v. 2. Even then he saw himself exposed, and did not make his wealth his strong city nor trust in the abundance of his riches, but the name of the Lord was his strong tower; in that only he thought himself safe, and to that he ascribed it that he was then safe and that his comforts were preserved to him. The devil saw a hedge about him of God's making (ch. i. 10), and Job saw it himself, and owned it was God's visitation that preserved his spirit, ch. x. 12. Those only whom God protects are safe and may be easy; and therefore those who have ever so much of this world must not think themselves safe unless God preserve them. 2. The complacency he had in the divine favour (v. 3): God's candle shone upon his head, that is, God lifted up the light of his countenance upon him, gave him the assurances and sweet relishes of his love. The best of the communications of the divine favour to the saints in this world is but the candle-light, compared with what is reserved for them in the future state. But such abundant satisfaction did Job take in the divine favour that, by the light of that, he walked through darkness; that guided him in his doubts, comforted him in his griefs, bore him up under his burdens, and helped him through all his difficulties. Those that have the brightest sun-shine of outward prosperity must yet expect some moments of darkness. They are sometimes crossed, sometimes at a loss, sometimes melancholy. But those that are interested in the favour of God, and know how to value it, can, by the light of that, walk cheerfully and comfortably through all the darkness of this vale of tears. That puts gladness into the heart enough to counterbalance all the grievances of this present time. 3. The communion he had with the divine word (v. 4): The secret of God was upon my tabernacle, that is, God conversed freely with him, as one bosom-friend with another. He knew God's mind, and was not in the dark about it, as, of late, he had been. The secret of the Lord is said to be with those that fear him, for he shows them that in his covenant which others see not, Ps. xxv. 14. God communicates his favour and grace to his people, and receives the return of their devotion in a way secret to the world. Some read it, When the society of God was in my tabernacle, which Rabbi Solomon understands of an assembly of God's people that used to meet at Job's house for religious worship, in which he presided; this he took a great deal of pleasure in, and the scattering of it was a trouble to him. Or it may be understood of the angels of God pitching their tents about his habitation. 4. The assurance he had of the divine presence (v. 5): The Almighty was yet with me. Now he thought God had departed from him, but in those days he was with him, and that was all in all to him. God's presence with a man in his house, though it be but a cottage, makes it both a castle and a palace.

II. That he had comfort in his family. Every thing was agreeable there: he had both mouths for his meat and meat for his mouths; the want of either is a great affliction. 1. He had a numerous offspring to enjoy his estate: My children were about me. He had many children, enough to compass him round, and they were observant of him and obsequious to him; they were about him, to know what he would have and wherein they might serve him. It is a comfort to tender parents to see their children about them. Job speaks very feelingly of this comfort now that he was deprived of it. He thought it an instance of God's being with him that his children were about him; and yet reckon amiss if, when we have lost our children, we cannot comfort ourselves with this, that we have not lost our God. 2. He had a plentiful estate for the support of this numerous family, v. 6. His dairy abounded to such a degree that he might, if he pleased, wash his steps with butter; and his olive-yards were so fruitful, beyond expectation, that it seemed as if the rock poured him out rivers of oil. He reckons his wealth, not by his silver and gold, which were for hoarding, but by his butter and oil, which were for use; for what is an estate good for unless we take the good of it ourselves and do good with it to others?

7 When I went out to the gate through the city, when I prepared my seat in the street! 8 The young men saw me, and hid themselves: and the aged arose, and stood up. 9 The princes refrained talking, and laid their hand on their mouth. 10 The nobles held their peace, and their tongue cleaved to the roof of their mouth. 11 When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: 12 Because I delivered the poor that cried, and the fatherless, and him that had none to help him. 13 The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy. 14 I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. 15 I was eyes to the blind, and feet was I to the lame. 16 I was a father to the poor: and the cause which I knew not I searched out. 17 And I brake the jaws of the wicked, and plucked the spoil out of his teeth.

We have here Job in a post of honour and power. Though he had comfort enough in his own house, yet he did not confine himself to that. We are not born for ourselves, but for the public. When any business was to be done in the gate, the place of judgment, Job went out to it through the city (v. 7), not in an affectation of pomp, but in an affection to justice. Observe, Judgment was administered in the gate, in the street, in the places of concourse, to which every man might have a free access, that every one who would might be a witness to all that was said and done, and that when judgment was given against the guilty others might hear and fear. Job being a prince, a judge, a magistrate, a man in authority, among the children of the east, we are here told,

I. What a profound respect was paid to him by all sorts of people, not only for the dignity of his place, but for his personal merit, his eminent prudence, integrity, and good management. 1. The people honoured him and stood in awe of him, v. 8. The gravity and majesty of his looks and mien, and his known strictness in animadverting upon every thing that was evil and indecent, commanded all about him into due decorum. The young men, who could not keep their countenances, or, it may be, were conscious to themselves of something amiss, hid themselves, and got out of his way; and the aged, though they kept their ground, yet would not keep their seats: they arose and stood up to do homage to him; those who expected honour from others gave honour to him. Virtue and piety challenge respect from all, and usually have it; but those that not only are good, but do good, are worthy of double honour. Modesty becomes those that are young and in subjection as much as majesty becomes those that are aged and in power. Honour and fear are due to magistrates, and must be rendered to them, Rom. xiii. 7. But, if a great and good man was thus reverenced, how is the great and good God to be feared! 2. The princes and nobles paid great deference to him, v. 9, 10. Some think that these were inferior magistrates under him, and that the respect they paid him was due to his place, as their sovereign and supreme. It should rather seem that they were his equals in place, and joined in commission with him, and that the peculiar honour they gave him was gained by his extraordinary abilities and services. It was agreed that he excelled them all in quickness of apprehension, soundness of judgment, closeness of application, clearness and copiousness of expression; and therefore he was among his fellows an oracle of law, and counsel, and justice, and what he said all attended to and acquiesced in. When he came into court, especially when he stood up to speak to any business, the princes refrained talking, the nobles held their peace, that they might the more diligently hearken to what he said and might be sure to understand his meaning. Those that had been forward to speak their own thoughts, loved to hear themselves talk, and cared not much what any body else said, yet, when it came to Job's turn to speak, were as desirous to know his thoughts as ever they had been to vent their own. Those that suspected their own judgment were satisfied in his, and admired with what dexterity he split the hair and untied the knots which puzzled them and which they knew not what to make of. When the princes and nobles wrangled among themselves all agreed to refer the matters in dispute to Job and to abide by his judgment. Happy the men that are blessed with such eminent gifts as these; they have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people that are blessed with such eminent men; it is a token for good to them.

II. What a great deal of good he did in his place. He was very serviceable to his country with the power he had; and here we shall see what it was which Job valued himself by in the day of his prosperity. It is natural to men to have some value for themselves, and we may judge something of our own character by observing what that is upon which we value ourselves. Job valued himself, not by the honour of his family, the great estate he had, his large income, his full table, the many servants he had at his command, the ensigns of his dignity, his equipage and retinue, the splendid entertainments he gave, and the court that was made to him, but by his usefulness. Goodness is God's glory, and it will be ours; if we are merciful as God is, we are perfect as he is.

1. He valued himself by the interest he had in the esteem, affections, and prayers, of sober people; not by the studied panegyrics of the wits and poets, but the unconstrained praises of all about him. All that heard what he said, and saw what he did, how he laid out himself for the public good with all the authority and tender affection of a father to his country, blessed him, and gave witness to him, v. 11. Many a good word they said of him, and many a good prayer they put up for him. He did not think it an honour to make every body fear him (Oderint dum metuant—Let them hate, provided they also fear) nor to be arbitrary, and to have his own will and way, not caring what people said of him; but, like Mordecai, to be accepted of the multitude of his brethren, Esth. x. 3. He did not so much value the applauses of those at a distance as the attestations of those that were the witnesses of his conduct, that constantly attended him, saw him, and heard him, and could speak of their own knowledge, especially theirs who had themselves been the better for him and could speak by their own experience: such was the blessing of him who was ready to perish (v. 13) and who by Job's means was rescued from perishing. Let great men, and men of estates, thus do good, and they shall have praise of the same; and let those who have good done to them look upon it as a just debt they owe to their protectors and benefactors to bless them and give witness to them, to use their interest on earth for their honour and in heaven for their comfort, to praise them and pray for them. Those are ungrateful indeed who grudge these small returns.

2. He valued himself by the care he took of those that were least able to help themselves, the poor and the needy, the widows and fatherless, the blind and the lame, who could not be supposed either to merit his favour or ever to be in a capacity to recompense it. (1.) If the poor were injured or oppressed, they might cry to Job, and, if he found the allegations of their petitions true, they had not only his ear and his bowels, but his hand too: He delivered the poor that cried (v. 12) and would not suffer them to be trampled upon and run down. Nay (v. 16), he was a father to the poor, not only a judge to protect them and to see that they were not wronged, but a father to provide for them and to see that they did not want, to counsel and direct them, and to appear and act for them upon all occasions. It is no disparagement to the son of a prince to be a father to the poor. (2.) The fatherless that had none to help them found Job ready to help them, and, if they were in straits, to deliver them. He helped them to make the best of what little they had, helped them to pay what they owed and to get in what was owing to them, helped them out into the world, helped them into business, helped them to it, and helped them in it; thus should the fatherless be helped. (3.) Those that were ready to perish he saved from perishing, relieving those that were hungry and ready to perish for want, taking care of those that were sick, that were outcasts, that were falsely accused, or in danger of being turned out of their estates unjustly, or, upon any other account, were ready to perish. The extremity of the peril, as it quickened Job to appear the more vigorously for them, so it made his seasonable kindness the more affecting and the more obliging, and brought their blessings the more abundantly upon him. (4.) The widows that were sighing for grief, and trembling for fear, he made to sing for joy, so carefully did he protect them and provide for them, and so heartily did he espouse their interest. It is a pleasure to a good man, and should be so to a great man, to give those occasion to rejoice that are most acquainted with grief. (5.) Those that were upon any account at a loss Job gave suitable and seasonable relief to (v. 15): I was eyes to the blind, counselling and advising those for the best that knew not what to do, and feet to the lame, assisting those with money and friends that knew what they should do, but knew not how to compass it. Those we best help whom we help out in that very thing wherein they are defective and most need help. We may come to be blind or lame ourselves, and therefore should pity and succour those that are so, Isa. xxxv. 3, 4; Heb. xii. 13.

3. He valued himself by the conscience he made of justice and equity in all his proceedings. His friends had unjustly censured him as an oppressor. "So far from that," says he, "I always made it my business to maintain and support right." (1.) He devoted himself to the administration of justice (v. 14): I put on righteousness and it clothed me, that is, he had an habitual disposition to execute justice and put on a fixed resolution to do it. It was the girdle of his lions, Isa. xi. 5. It kept him tight and steady in all his motions. He always appeared in it, as in his clothing, and never without it. Righteousness will clothe those that put it on; it will keep them warm, and be comfortable to them; it will keep them safe, and fence them against the injuries of the season; it will adorn them, and recommend them to the favour both of God and man. (2.) He took pleasure in it, and, as I may say, a holy delight. He looked upon it as his greatest glory to do justice to all and injury to none: My judgment was as a robe and a diadem. Perhaps he did not himself wear a robe and a diadem; he was very indifferent to those ensigns of honour; those were most fond of them who had least intrinsic worth to recommend them. But the settled principles of justice, by which he was governed and did govern, were to him instead of all those ornaments. If a magistrate do the duty of his place, that is an honour to him far beyond his gold or purple, and should be, accordingly, his delight; and truly if he do not make conscience of his duty, and in some measure answer the end of his elevation, his robe and diadem, his gown and cap, his sword and mace, are but a reproach, like the purple robe and crown of thorns with which the Jews studied to ridicule our Saviour; for, as clothes on a dead man will never make him warm, so robes on a base man will never make him honourable. (3.) He took pains in the business of his place (v. 16): The cause which I knew not I searched out. He diligently enquired into the matters of fact, patiently and impartially heard both sides, set every thing in its true light, and cleared it from false colours; he laid all circumstances together, that he might find out the truth and the merits of every cause, and then, and not until then, gave judgment upon it. He never answered a matter before he heard it, nor did he judge a man to be righteous, however he seemed, for his being first in his own cause, Prov. xviii. 17.

4. He valued himself by the check he gave to the violence of proud and evil men (v. 17): I broke the jaws of the wicked. He does not say that he broke their necks. He did not take away their lives, but he broke their jaws, he took away their power of doing mischief; he humbled them, mortified them, and curbed their insolence, and so plucked the spoil out of their teeth, delivered the persons and estates of honest men from being made a prey of by them. When they had got the spoil between their teeth, and were greedily swallowing it down, he bravely rescued it, as David did the lamb out of the mouth of the lion, not fearing, though they roared and raged like a lion disappointed of his prey. Good magistrates must thus be a terror and restraint to evil-doers and a protection to the innocent, and, in order to this, they have need to arm themselves with zeal, and resolution, and an undaunted courage. A judge upon the bench has as much need to be bold and brave as a commander in the field.

18 Then I said, I shall die in my nest, and I shall multiply my days as the sand. 19 My root was spread out by the waters, and the dew lay all night upon my branch. 20 My glory was fresh in me, and my bow was renewed in my hand. 21 Unto me men gave ear, and waited, and kept silence at my counsel. 22 After my words they spake not again; and my speech dropped upon them. 23 And they waited for me as for the rain; and they opened their mouth wide as for the latter rain. 24 If I laughed on them, they believed it not; and the light of my countenance they cast not down. 25 I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.

That which crowned Job's prosperity was the pleasing prospect he had of the continuance of it. Though he knew, in general, that he was liable to trouble, and therefore was not secure (ch. iii. 26, I was not in safety, neither had I rest), yet he had no particular occasion for fear, but as much reason as ever any man had to count upon the lengthening out of his tranquility.

I. See here what his thoughts were in his prosperity (v. 18): Then I said, I shall die in my nest. Having made himself a warm and easy nest, he hoped nothing would disturb him in it, nor remove him out of it, till death removed him. He knew he had never stolen any coal from the altar which might fire his nest; he saw no storm arising to shake down his nest; and therefore concluded, To morrow shall be as this day; as David (Ps. xxx. 6), My mountain stands strong, and shall not be moved. Observe, 1. In the midst of his prosperity he thought of dying, and the thought was not uneasy to him. He knew that, though his nest was high, it did not set him out of the reach of the darts of death. 2. Yet he flattered himself with vain hopes, (1.) That he should live long, should multiply his days as the sand. He means as the sand on the sea-shore; whereas we should rather reckon our days by the sand in the hourglass, which will have run out in a little time. See how apt even good people are to think of death as a thing at a distance, and to put far from them that evil day, which will really be to them a good day. (2.) That he should die in the same prosperous state in which he had lived. If such an expectation as this arise from a lively faith in the providence and promise of God, it is well, but if from a conceit of our own wisdom, and the stability of these earthly things, it is ill-grounded and turns into sin. We hope Job's confidence was like David's (Ps. xxvii. 1, Whom shall I fear?), not like the rich fool's (Luke xii. 19), Soul, take thy ease.

II. See what was the ground of these thoughts.

1. If he looked at home, he found he had a good foundation. His stock was all his own, and none of all his neighbours had any demand upon him. He found no bodily distemper growing upon him; his estate did not lie under any incumbrance; nor was he sensible of any worm at the root of it. He was getting forward in his affairs, and not going behind-hand; he lost no reputation, but gained rather; he knew no rival that threatened either to eclipse his honour or abridge his power. See how he describes this, v. 19, 20. He was like a tree whose root is not only spread out, which fixes it and keeps it firm, so that it is in no danger of being overturned, but spread out by the waters, which feed it, and make it fruitful and flourishing, so that it is in no danger of withering. And, as he thought himself blessed with the fatness of the earth, so also with the kind influences of heaven too; for the dew lay all night upon his branch. Providence favoured him, and made all his enjoyments comfortable and all his enterprises successful. Let none think to support their prosperity with what they draw from this earth without that blessing which is derived from above. God's favour being continued to Job, in the virtue of that his glory was still fresh in him. Those about him had still something new to say in his praise, and needed not to repeat the old stories: and it is only by constant goodness that men's glory is thus preserved fresh and kept from withering and growing stale. His bow also was renewed in his hand, that is, his power to protect himself and annoy those that assailed him still increased, so that he thought he had as little reason as any man to fear the insults of the Sabeans and Chaldeans.

2. If he looked abroad, he found he had a good interest and well confirmed. As he had no reason to dread the power of his enemies, so neither had he any reason to distrust the fidelity of his friends. To the last moment of his prosperity they continued their respect to him and their dependence on him. What had he to fear who so gave counsel as in effect to give law to all his neighbours? Nothing surely could be done against him when really nothing was done without him.

(1.) He was the oracle of his country. He was consulted as an oracle, and his dictates were acquiesced in as oracles, v. 21. When others could not be heard all men gave ear to him, and kept silence at his counsel, knowing that, as nothing could be said against it, so nothing needed to be added to it. And therefore, after his words, they spoke not again, v. 22. Why should men meddle with a subject that has already been exhausted?

(2.) He was the darling of his country. All about him were well pleased with every thing he said and did, as David's people were with him, 2 Sam. iii. 36. He had the hearts and affections of all his neighbours, all his servants, tenants, subjects; never was man so much admired nor so well beloved. [1.] Those were thought happy to whom he spoke, and they thought themselves so. Never were the dews of heaven so acceptable to the parched ground as his wise discourses were to those that attended on them, especially to those to whom they were particularly accommodated and directed. His speech dropped upon them, and they waited for its as for the rain (v. 22, 23), wondering at the gracious words which proceeded out of his mouth, catching at them, laying hold on them, and treasuring them up as apophthegms. His servants that stood continually before him to hear his wisdom would not have envied Solomon's. Those are wise, or are likely to be so, that know how to value wise discourse, that wish for it, and wait for it, and drink it in as the earth does the rain that comes often upon it, Heb. vi. 7. And those who have such an interest as Job had in the esteem of others whose ipse dixit—bare assertion goes so far, as they have a great opportunity of doing good, so they must take great care lest they do hurt, for a bad word out of their mouths is very infectious. [2.] Much more happy were those thought on whom he smiled, and they thought themselves so, v. 24. "If I laughed on them, designing thereby to show myself pleased in them, or pleasant with them, it was such a favour that they believed it not for joy," or because it was so rare a thing to see this grave man smile. Many seek the ruler's favour. Job was a ruler whose favour was courted and valued at a high rate. He to whom a great prince gave a kiss was envied by another to whom he only gave a golden cup. Familiarity often breeds contempt; but if Job at any time saw fit, for his own diversion, to make himself free with those about him, yet it did not in the least diminish the veneration they had for him: The light of his countenance they cast not down. So wisely did he dispense his favours as not to make them cheap, and so wisely did they receive them as not to make themselves unworthy of them another time.

(3.) He was the sovereign of his country, v. 25. He chose out their way, sat at the helm, and steered for them, all referring themselves to his conduct and submitting themselves to his command. To this perhaps, in many countries, monarchy owed its rise: such a man as Job, that so far excelled all his neighbours in wisdom and integrity, could not but sit chief, and the fool will, of course, be servant to the wise in heart: and, if the wisdom did but for a while run in the blood, the honour and power would certainly attend it and so by degrees become hereditary. Two things recommended Job to the sovereignty:—[1.] That he had the authority of a commander or general. He dwelt as a king in the army, giving orders which were not to be disputed. Every one that has the spirit of wisdom has not the spirit of government, but Job had both, and, when there was occasion, could assume state, as the king in the army does, and say, "Go," "Come," and "Do this," Matt. viii. 9. [2.] That yet he had the tenderness of a comforter. He was as ready to succour those in distress as if it had been his office to comfort the mourners. Eliphaz himself owned he had been very good in that respect (ch. iv. 3): Thou hast strengthened the weak hands. And this he now reflected upon with pleasure, when he was himself a mourner. But we find it easier to comfort others with the comforts wherewith we ourselves have been formerly comforted than to comfort ourselves with those comforts wherewith we have formerly comforted others.

I know not but we may look upon Job as a type and figure of Christ in his power and prosperity. Our Lord Jesus is such a King as Job was, the poor man's King, who loves righteousness and hates iniquity, and upon whom the blessing of a world ready to perish comes; see Ps. lxxii. 2, &c. To him therefore let us give ear, and let him sit chief in our hearts.

CHAP. XXIX. Verſe 1. Moreover Job continued his Parable.]

OR, his ſentence, as Tremellius rendreth it, his ſententious and elegant oration, his aur[illegible: 1 letter]um flumen orationis, Tota oratio graviſſimis ſententiis, & verborum luminibus illuſtris eſt. Merlin. golden flood of grave diſcourſe, as we may better call it, then Tully did Ariſtotles [illegible: 2 letters]l[illegible: 2 letters]cks. Here Job deſcribeth graphically his former felicity as in the next Chapter his preſent miſery. The promiſe of Proſperity to Gods people is to be underſtood with exception of the croſs, wherewith, if need be, (1 Pet. 1.6.) they are ſure to be exerciſed (and they ſhall take it for a favour too, Heb. 12.6.) by the armour of righteouſneſs on the right hand, and on the left; By honour and diſhonour, by evil report and good report, &c. 2 Cor. 6.7, 8. they muſt learn to be abaſed, and to abound, Ʋlpian. to be full and to be hungry, &c. Phil. 4.12. though this be an hard leſſon, Perquam durum eſt? ſed it a lex ſcri[illegible: 1 letter]ta eſt, ſaith the Civilian: Hard or not hard,Ex praeteritavum voluptatum recòrdatione. Cicer. de finib. l. 2. Sen. de benef l. 4 c. 22. — Olim hac meminiſſe juvahit. Virg. Miſerum eſt ſuiſſe faelicem. Sen. we muſt frame to it, and hope for better. The Epicures held, that a man might be cheerful amidſt the moſt exquiſite torments: 1. In conſideration of his honeſty and integrity: this indeed was Job great comfort, as we ſee chap. 31. And, 2. In conſideration of thoſe pleaſures and delights that formerly he had enjoyed, and now cheared up himſelf with the remembrance of. But how ſlight and ſlender a comfort this was, Job ſetteth forth in this Chapter. And who knoweth not that as it is a ſweet thing in proſperity to relate what hazards and hardſhip we have paſſed through: ſo in adverſity it is grievous to call to minde what better dayes we have had? And yet it is but reaſon, that we ſhould eate the cruſt and crum together; receive, I mean, evil at the hand of God as well as good, Job 2.10. See the Note on chap. 27.1.

Verſe 2.Secundum menſes antiquitati[illegible: 1 letter] vel antiaetatis. Oh that I were as in months puſt] O mihi praeteritos, &c. Though Job deſireth not ſo much to be young again, (which to be, Chiron and Cato are ſaid ſeriouſly to have refuſed) as to proſper again; for this is that we all covet: but we ſhrink in the ſhoulder, when called to carry the croſs. To ſhew his earneſt deſire, he redoubleth his wiſh, as in the dayes, &c. and God anſwered him to the full, by redoubling upon him his former proſperity; not for dayes and months, but for divers years together: and by giving him again all things richly to enjoy: So liberal is the Lord to his, that he many times giveth them more then heart can wiſh.

When God preſerved me] That he acknowledged God to be the author of his earthly felicity, was well done: but not ſo well to think that God preſerved him not, becauſe he proſpered him not: ſee the like verſe 5. God oft wraps himſelf up in a cloud, and will not be ſeen till afterwards; but his hand is ever upon all them for good, that ſeek him, Ezek. 8.22. he knoweth their ſouls in adverſity, Pſal 31.7.

Verſe 3. When his candle ſhined upon my head] When I was apparently bleſſed by him, and all went haile well with me. The Sun ſmot me not by day, nor the Moon by night, Pſal. 121.6. but both ſeemed to be made, and to make for me. Nay, more; the ſweet ſunſhine of Gods loving countenance was diſplayed upon me, which is not like the winter-ſun, that caſts a goodly countenance when it ſhines, but gives little comfort and heat. Job had both counſel and comfort from God; and that when other men were to ſeek of both: for,

By his light I walked through darkneſs] Without the leaſt fear of thoſe evils and miſeries, that put others into very great diſtemper. So Noah was—Mediis tranquillus in undis. Abraham ſtands upon the Hill, and ſeeth the Cities of the Plain burning. David can walk (not ſtep,) through (not croſs,) the valley (not a dark entry.) of the ſhadow of death (the darkeſt ſide of death,) and not fear (though he ſhould go back again the ſame way.) And why? for thou art with me, ſaith he, thy rod and thy ſtaffe they comfort me, Pſal. 23.4.

Verſe. 4. As I was in the dayes of my youth] Hybernorum meorum, ſo Junius; As I was in the dayes of my winter-quarters, when I lay and did little more then gather up mine aſſignations. Others render it, As I was in the dayes of mine Autumue: that is, when, being a great man, I refreſhed the poor, as Autumne doth the paſſenger and others with its fruits. But they do beſt that render it dayes of my youth, which hath the ſame name in Hebrew with winter, [non-Latin text not transcribed] and with reproach; becauſe (ſay ſome) young people are prone to reproachful practiſes, and that age is commonly frozen in vice, no vertue then ſpringing or ſhewing it ſelf. So Eccleſ. 11.10. the word uſed to ſignifie youth, ſignifieth darkneſs or blackneſs: to note that youth is the dark age, many times ſooted with ſin: and therefore young men ſhould cleanſe their wayes by cleaving to the word, Pſal. 119.9.

When the ſecret of God was upon my tabernacle] i.e. Annotat. Diod When God did ſo friendly and familiarly intermedle with mine affairs: making them to proſper. When his moſt wiſe conduct did govern my houſe, and did provide for it; ſtopping thoſe ſecret leaks, and that hole in the bottom of the Bag, by which other mens Eſtates do uſually run out: and ſupplying me and mine, tanquam virgulâ divinâ, with all things neceſſary for life and godlineſs. The Greek hath it, when God gave my houſe a viſit. And ſome taking the ſecret of God here, for his law and covenant, ſay, that Job was good betime: and when but a young houſe-keeper, had a Church in his houſe, and much reſort thither of godly people.

Verſe 5. When the Almighty was yet with me] To proſper me, and give me all that heart could wiſh, or need require. But if that be not done, Exod. 17.7. Gods people are apt to think him abſent. Is the Lord amongſt us? ſay they in the wilderneſs: as if that could not be, and they athirſt. So Gideon in the invaſion of the Midianites; The Lord. ſaith the Angel, is with thee, thou valiant man. But Gideon ſaid unto him, Oh my Lord, if the Lord be with us, why then is all this befaln us? If it be ſo, Judg. 6.12, 13. Aug. why am I thus? as ſhe ſaid, Gen. 25.22. Si amatur, quomodo infirmatur? If Lazarus be Chriſts friend. why is he ſick? But theſe two may very well ſtand together: and God is never nearer to his Children then when they for crying cannot ſee him. Moſes ſpeaks of the goodwil of him that dwelt in the buſh, the burning buſh, Deut. 33. but not conſumed. God is with his in the fiery tryal, Iſa. 43.2. as he was with the three Children, and with the Martyrs.

When my children were about me] Round about my table, Pſalm 128.3. Morigerous and obſequious unto me: When my children and ſervants (for the word ſignifieth both) were about me; as Circles about a Point or Center, all looking at, and obſerving me, to do as I directed them.

Verſe 6 When I waſhed my ſteps with butter] When I had of every thing Gods plenty, as they can it. Butter enough to have waſhed my feet in, had I been ſo proud and profuſe. And Oyle great ſtore, inſomuch as that Rivers thereof ſeemed to flow for me from thoſe Rocks and craggy Mountaines in Arabia Petraea, where ſome ſay Job dwelt. Lavater upon the Text, tells us of Rocks that yeeld Oyle, and of Petrolium or Petrelaeum, a Soveraign Oyntment (very good againſt diverſe Diſeaſes) that iſſueth out of Rocks, whence alſo it hath its name (not unlike that berry which the French call, Ʋva de Spine, the Grape of a thorn:) But this whole verſe ſeemeth to be an Hyperbole, (not unlike that of Zophar, chap. 20.17. and that of Moſes, Deut. 32.13. Confer Gen. 49.11. and Pſal. 80.16.) importing the very great abundance of all outward comforts and contentments, that Job once enjoyed. He had the reward of humility, and the fear of the Lord, even Riches, and Honour, and Life, Prov. 22.4.Dec. D. l. 5. c. 25 Riches he had quantas optare nullus auderet, (as Auſtin ſaith of Conſtantine the Great) more then heart could wiſh. What Honour he had with his Wealth, (and that is to be choſen before Riches, Proverbs 22.1.) he ſetteth forth at large in the following verſes. And what long life he promiſed himſelfe, not without the continuance of both the former, ſee verſe 18, 19, 20, with chap. 42.12, 16, 17.

Verſe 7 When I went out to the gate] i.e. To the place of Judicature, called by Solomon, the holy place, Eccleſ. 8.11. Becauſe God ſitteth in the midſt of thoſs Gods, Pſal. 82.1. The Ethiopian Judges were wont to keep the chief Seat empty for him. It appeareth by this Text, Iſai. 5.7 Vid. Piſc in loc. Iſai. 3.7 Hinc [non-Latin text not transcribed] ab [non-Latin text not transcribed], Medela. [non-Latin text not transcribed] Dio. that Job was a Judge or chief Magiſtrate, not like thoſe whom Eſay calleth Scabs or Wounds; but thoſe whom the ſame Prophet calleth Healers, or Binders up of Wounds; and Hoſea, Shields, as Junius tranſlateth, Hoſ. 4.8. and another Prophet, Heires or Poſſeſſours of reſtraint, Judg. 18.7. It appeareth alſo that he did Juſtice in his own perſon: ſo did David, Solomon, Jehoſaphat Auguſtus, Caeſar, more vigorouſly then any young man, and more prudent then any old man, as the Hiſtorian ſaith of him: Which whileſt Aurelian the Emperor neglected to do, he was even bought and ſold by his Deputies.

When I prepared my Seat in the ſtreet] i.e. My Judgement-ſeat, where he ſate Sub dio, non attollens inane ſupercilium, ſed exhibens utile miniſterium: Not priding himſelf, but profiting others, whilſt Juſtice, Juſtice, as Moſes ſpeaketh, that is pure Juſtice, Deut. 10 20. was duly adminiſtred. Over this Tribunal might well have beene ſet that Diſtich at Zant.

Hic locus odit, amat, punit, conſervat, honorat, Nequitiam, pacem, crimina, jura, bonos.

Verſe 8. The young men ſaw me, and hid themſelves] As awed with my preſence, and fearing the cenſure of my gravity.Lib 5. cap. 2 Valer. Maximus reporteth the like of Marcus Cato among the Romans; as being Vr irigidae innocentiae, ſaith Livy; Et virtuti quam ſimilimus, as Velleius hath it; that is, a moſt ſtrict and very vertuous Magiſtrate. Hence at their Floratia, thoſe wanton ſports, the youth could not play their pranks till he departed; they all crying unto him, Aut vulium deponas, aut diſcedas, either lay down your grave looks, or leave the place.

And the aged aroſe and ſtood up] Performing that reſpect to me which was due to them, Lev. 19.32, and ſaluting me as the Athenians did their Phocion, by the Title of Bonus; [non-Latin text not transcribed] Dio. Or as the Romans did their Trajan, by the ſtile of Optimus, the beſt Ruler that ever they had: and all both young and old crying out, as once they did at Rome to Severus the Emperour, All men do the better in all reſpects for thy good Government. Theſe Acclamations and publick honours, though Job ſought not, yet it could not but be a comfort to him, as it was to David, that whatſoever he did pleaſed the people.

Verſe 9 The Princes refrained talking] Not only as acknowledging his Authority, but as admiring his great Eloquence, and hanging upon his lips, as the babe doth upon the breſt, the Bee upon the flower, or the little bird upon her Dams bill.

And laid their hand on their mouth] Kiſſing their hands and adoring me (adorare eſt applicare manuns ad os) Or rather, as ſtopping their mouths, being aſhamed to ſpeak in his preſence, whom they knew to be far beyond them in wiſdome and elocution. Now of this honour done Job by all sorts of people, Brentius hath this Note, Parùm eſt ingentes camelos poſſidere, &c. It is a ſmall matter, that Job had many Camels and Flocks of ſheep: this was a greater bleſſing of God upon him, that he was honoured and obſerved by all ſorts. This followeth vertue (as the ſhadow doth the body) at the heeles. To do worthily in Ephrata, is the way to be famous in Bethlehem, Ruth 4.11.

Verſe 10. The Nobles held their peace] The Hebrew word for Nobles, ſignifieth ſuch as ſtand in the preſence of great Princes; or, ſuch as the people eyeth and referreth all things to them. Theſe (after the example of thoſe forementioned Princes, verſe 9) Held their peace] Heb. Hid their voice, Conticuêre omnes, intentique ora tenchant. Virg. Dr. Hall. as aſhamed to hear themſelves ſpeak before ſuch a Maſter of ſpeech, as Job was; of whom it might well be ſaid, as once of Dr. Whitaker, That never any man ſaw him without reverence, nor heard him without wonder.

And their tongue cleaved to the roof of their mouth] Ex metu loquendi, as being afraid before me, though themſelves were Anteceſſores vocis (as ſome render the former words) eloquent men and able Speakers. Demoſthenes that great Oratour, being to ſpeak before King Philip, three ſeveral times ſtood ſpeechleſſe, [non-Latin text not transcribed] Chiliad. 7 and thirty ſeveral times forgat what he had prepared to ſpeak unto him. An awful reſpect to Jobs dignity and worth, cauſed this extreme ſilence in theſe Grandees. And beſides, it may be they were of Plinyes mind, who ſaid, Non minus interdum Oratoris eſt tacere quam dicere. There is a time to keep ſilence, and a time to ſpeak, Eccleſ. 3.7.

Verſe 11. When the ear heard me, then it bleſſed me.] That is, it praiſed me, and praiſed God for me, as for a common bleſſing: ſo weighty were my words, and ſo juſt my ſentence, not unlike that of the Areopagites in Athens, which was ſo upright, that none could ever ſay, That he was unjuſtly condemned by them; but both parties, as well thoſe that were caſt, as they that caſt them, [non-Latin text not transcribed] were alike contented.

And when the eye ſaw me, it gave witneſſe to me] Job (though he neither ſought it, nor was puffed up with it) had that Pulchrum monſtrari, & dicier Hic eſt. [non-Latin text not transcribed]. The like happineſs befel Demoſthenes at Athens, and Pliny at Rome.

Verſe 12. Becauſe I delivered the poor that cryed] Here are ſet forth the true cauſes of that great reſpect that was generally given Job: he was a good Juſticer, ſuch as Jethro deſcribeth, Exod. 18.21. He hated, much more then did Mithridates, ſuch as maliciouſly perſecuted Vertue forſaken of fortune. And as James 5 of Scotland was called, The poor mans King, ſo might Job well have been: for no ſooner could a poor body cry to him for help, but he relieved him,Caſſiodor and reſcued him out of the hands of his oppreſſor. Theodorick of old, and Guſtavus King of Swedes of late, are famous for ſo doing.Mr. Clark.

And the fatherleſſe, and him that had none, &c.] The fatherleſſe, and friendleſs, from whom he could not expect any reward. He was not of thoſe who follow the adminiſtration of Juſtice as a trade only, with an unquenchable and unconſcionable deſire of gain, but held out a conſtant courſe of integrity, and righted thoſe whom others would have ſlighted.

Verſe 13 The bleſſing of him that was ready to periſh came upon me] Such poor creatures as were deſtined to deſtruction, and ſeaſonably delivered by my meanes, gave me their good words and wiſhes; yea, they cryed me up for their gracious Deliverer, with a Courage, as the Grecians did Flaminius the Roman General, as the Chriſtian Captives did Hunniades, Plut. Turk Hiſt. Val. Max. Chriſt 41 who had ſet them at liberty from Turkiſh ſlavery: as the drowning man pulled out of the water by King Alphonſus, cryed, Arragon, Arragon: and as the Italian priſoners in 88, releaſed and ſent home by Queen Elizabeth, Sainted her, and ſaid, That although they were Papiſts, yet they would worſhip no Saint but her.

And I cauſed the widowes heart to ſing for joy] ſcil. By ready righting her upon her Adverſary; and this out of conſcience of duty, and not for her importunity, as that unjuſt Judge, Luke 18.5. or becauſe ſhe conjured him to it, as that widow did Adrian the Emperour, to whom, when he had anſwered, That he was not at leiſure to hear her Cauſe,Dio in Adrian. ſhe boldly replyed, [non-Latin text not transcribed], Then lay down the Empire. Whereupon he turned again, and did her right, and ſent her away a joyful woman.

Verſe 14 I put on righteouſneſſe, and it cloathed me] It was not ambition, popularity or ſelf-intereſt, that put Job upon theſe and the following good practices and proceedings, [illegible: 1 letter]omem horum officiorum aperit Merlin. but the care he had of diſcharging his truſt, and the pure love he bare to Juſtice and upright dealing. For although he deſired more to be loved then honoured (as it is ſaid of Trajan the Emperour,) yet he would not do any thing of popularity or partiality, [non-Latin text not transcribed] Dio. Declinatione & detorſione judicii. Merlin. by writhing or warping, but retained the gravity of the Law; which is a heart without affection, an eye without Luſt, a mind without paſſion, a Treaſurer which keepeth for every man what he hath, and diſtributeth to every man what he ought to have. Job did put on righteouſneſſe, and it put on him; ſo the Hebrew hath it. By which ſimilitude he declareth, that he could as little be drawn from doing Juſtice, as he could go abroad without his cloathes, or ſuffer them to be puld off him.

My judgment was as a robe and a Diadem] Righteouſneſſe is that whereby the innocent is delivered, Judgment is that whereby the guilty perſon is puniſhed, ſaith Brentius. With theſe was Job arrayed and adorned, far better then was Alciſt henes the Sybarite with his cloak,Athenaus. ſold by Dionyſius to the Carthaginians for an hundred and twenty talents; or Hanun with his maſſie Diadem, the weight whereof was a talent of gold with the precious ſtones, 2 Sam. 12.30. Some Judges have nothing more to commend them then their Robes, which are oft lined with rapine and robbery: So were not Jobs: He made the like uſe of them that old Eleazer did of his hoarineſſe, he would not do any thing that might ſeem to be evil, becauſe he would not ſpot his white head: No more would Job, leſt he ſhould ſtain his purple, diſgrace his Diadem.Salvian. He knew that dignitas in indigno eſt ornamentum in luto, Ruledom without righteouſneſs is but eminent diſhonour.

Verſe 15 I was eyes to the blind] Here he ſaith the ſame in effect as before, verſ. 12, 13.Mercer. only he ſetteth it forth Pulcherrimis allegoriis per ſynathroiſmum velut conglobatis, by a heap of moſt elegant allegories. He meaneth here, I gave advice to the ſimple, and ſupport to the weak and impotent. But how many great men are there, qui etiam videntes, circumveniunt & fallunt, who put out the eyes of men, as Korah falſely accuſed Moſes, Numb. 16.14. And cut off their legs (as that Tyrant in the Story ſerved his Gueſts that were too long for his bed) by diſabling or diſcouraging them to follow their juſt cauſes, ſo that they are ready to ſay with Themiſtecles, that if two wayes were ſhewed him,Plut. whereof the one led to hell, and the other to thoſe corrupt courſes of Juſtice, he would ſeriouſly chuſe the former rather then the latter.

Verſe 16. I was a father to the poor] Ab lacbionim, an elegant agnomination, as Mercer here noteth. Job was not only a friend to the poor as aforeſaid, but a father providing for their neceſſitites,Sue[illegible: 1 letter]. and protecting them from injuries. So Auguſtus. Caeſar delighted to be called, Pater Patriae, the Father of his Country. And our Queen Elizabeth would many times ſay that ſhe could believe nothing of her people,Cambden. Eliz. that parents would not believe of their children.

And the cauſe which I knew not I ſought out] Sifting it to the bran, and not pronouncing ſentence till I had fully underſtood each circumſtance of the controverſie. Judge not according to the appearance, but judge a righteous judgement, John 7.24. Thucydides well ſaith, That there are two things moſt oppoſite to right proceedings, [non-Latin text not transcribed], Haſte and Anger; A Juſticer muſt do nothing raſhly, but with greateſt deliberation and induſtry, to come to a right underſtanding of matters, in capital cauſes eſpecially, leſt he repent it too late: as that Sir James Pawlet did, who out of humour and for revenge, laid by the heels Thomas Wolſey, Negotiat. of Card. Wolſey. then a Country Miniſter (afterwards a Cardinal, and Lord Chancellour of England,) for the which he ſuffered long impriſonment. And as that Judge mentioned by Forteſcue, who having condemned a Gentlewoman to death for the murder of her husband, upon the bare accuſation of her man, which afterwards was found falſe, ſaepius ipſe mihi falſus eſt. He afterwards confeſſed unto me, ſaith the Authour, that he ſhould never during his life be able to clear his conſcience of that Fact. We know what paines Solomon took in the caſe of the two harlots that ſtrove before him. And we have read of a Judge, who to find out a Murther, cauſed thoſe that were accuſed to open their boſomes, and felt the beating of their hearts. And when he found one of their hearts to beat extraordinarily, Tu, inquit, feciſti; Thou art the Murtherer certainly, ſaid he. The man preſently confeſſed the fact,Job. Manl. loc. com.pag. 290 and was executed for it.

Verſe 17. And I brake the jawes of the wicked] It is a mercy to have Judges, ſaith One, Modò audeant quaeſentiunt, as the Oratour hath it: ſo they dare do as their conſciences tell them they ſhould do. Job was ſuch a Judge,Cic. pro Milom. he feared not to encounter and keep under thoſe unruly Beaſts and Belialiſts, who oppreſſed the poor, and then doubted not to oppoſe with creſt and breſt whatſoever ſtood in the way of their humours and luſts, Hîc forti magnoque animo opus fuit, ſaith One: Here Jobs courage was put to the proof, if ever. Is it nothing to break the Jaw-bones of the wicked, to take the prey out of the Lions mouth, and to reſcue the oppreſſed from the man that is too mighty for him? Is it nothing to encounter the Hydra of ſin, to oppoſe the current of times and torrent of vice, to turn the wheel over the wicked, and to leave them as powerleſſe as old Entellus in Virgil did Dares; whom his fellowes led away well beaten, and well nigh broken, Jactantemque utroque cáput,Virg. Aeneid. craſſumque crúorem Ore rejectantem, miſtoſque in ſanguine dentes?

And pluckt the ſpoile out of his teeth.] i.e. I made him make reſtitution of his ill gotten goods, whether by fraud or force. So that Jobs Court, we ſee, was not vitiorum ſentina, ſed virtutum Officina; his courſe was, Parcere ſubjectis, & debellare ſuperbos, to fuccour the afflicted, and to puniſh the proud. [non-Latin text not transcribed] Dio. Auguſtus the Emperor was wont to ſay, That ſuch an one only was fit to be a Magiſtrate, that was free from foule offence himſelfe, and could withſtand the corruptions of the times, keep a conſtant countermotion to the evil manners of the multitude: as Cato was ever inveying againſt covetouſneſſe and riot in the Roman State. Here alſo we have in Job the lively picture of a good Magiſtrate, much better then that of Caeſar Borgia, that Villain,De Principe P. 185 whom Machiavel propoſeth as the only pattern for Princes to imitate.

Verſe 18. Then I ſaid, I ſhall dye in my neſt] Heb. I ſhall expire and breath out my laſt, by a natural death in my houſe, and amidſt my people; as a bird dyeth in his neſt when he hath lived his utmoſt. Pollicebar mihi ſecuritatem; I promiſed my ſelf a proſperous and long life, all health and happineſſe.Brent. This ſome make to be a fault in Job, as it was likewiſe in David, when in his proſperity he ſaid, I ſhall never be moved. Pſal. 30.6. And indeed the holieſt hearts are apt in ſuch a ſtrait to grow proud and ſecure: like as wormes and waſps eat the ſweeteſt apples and fruits. But others are of judgement, That this was a commendable confidence in Job. grounded upon Gods Promiſes, and the conſcience of his own uprightneſs; an [non-Latin text not transcribed], a ſpiritual ſecurity, a bleſſed calme and compoſedneſſe, a Sabbath of Spirit, flowing from faith, and cauſing joy. This was all well, only that of Bernard muſt be carefully heeded and held to, Laeti ſimus non ſecuri, gaudentes in Spiritu ſancto, ſed tamen caventes à recidivo. Be merry we may, but not carnally ſecure; rejoycing in the Holy Ghoſt, but yet beware that we backſlide not. David by miſreckoning of a point miſſed the Haven, and ran upon the Rocks, Pſal. 30. And Job here ſeemeth to have been miſtaken, by taking the promiſes of outward happineſs with out exception of the croſs; for the which he is afterwards reproved by Elihu, and alſo by God himſelf.

And Shall multiply my dayes as the ſand] i.e. Very long, by a Scripture hyperbole, Gen. 22.17. and 32.12. and 41.49. The Septuagint read, As the Phoenix: The Vulgar Latine, as the Palm-tree, which is reckoned among the long lived trees, as is likewiſe the Phoenix among the longeſt lived creatures. R. Solomon ſaith he liveth a thouſand yeers, others five hundred, and then dyeth in his neſt, made of Frankinſence and Myrrhe, and other ſweet Odours, which being kindled by the heat of the Sun, he is burnt to aſhes, they ſay: out of which aſhes, a long time after, cometh another Phoenix. How true all this of the Phoenix is, I have not to ſay. Let them that will, reade more in Geſners Hiſtory of Birds: or let them look upon Lactantius his Poem called the Phoenix, with Betuleius his Comment.

Verſe 19. My root was ſpread out by the waters] Heb. Opened to the waters; which therefore had free recourſe to it, and much refreſhed it. Hereby he deſcribeth his flouriſhing condition when time was, through the perpetual inflowings of Gods free Grace and favour.

And the dew lay all night upon my branch] Pernectabat; becauſe in the night the dew falleth. Beza thus Paraphraſeth this whole verſe: For, downward the root of my good and upright conſcience was ſpred out by the everflowing waters of Gods bountifulneſs, with which it was daily watered: and upward, the boughs growing out of this root, to wit, my children, my ſervants, my flocks of ſheep, and in a word, my ſubſtance, were waſhed with the coeleſtial dew which from heaven fell down upon them: ſo that by this bleſſing of God they were marvellouſly increaſed.

Verſe 20. My glory was freſh in me] i.e. I had daily new acceſſions to mine honours: and I was herein like a Bay-tree that is alwayes green. This was alſo Joſephs happineſs in Egypt; David in the Court of Saul; Mordecai's and Daniels in the Court of Perſia; and Queen Elizabeths; concerning whom (beſides that famous Epitaph ſet upon her Tomb by command of King James) Thuanus a French Hiſtorian teſtifieth, that the Lady Anna Ateſtina (Mother to the Guiſes and Nemours) pronounced her to be Glorio[illegible: 2 letters]ſſimam & omnium quae unquam ſceptrum geſtarunt feliciſſimam [illegible: 1 word], The moſt glorious and happieſt Woman that ever ſwayed Scepter. Among her Subjects the got a continual increaſe of honour and reſpects, by coupling mildneſs with Majeſty, and ſtooping yet in a ſtately manner, to the meaneſt ſort: but eſpecially by ſetting up God and his ſincere Service, wherever ſhe had to do, truſting God with her precious life, (ſo much ſought for by Popiſh Aſſaſſinates;) which whiles her Contemporary Henry 4. of France durſt not do, he loft his life, and much of his honour: witneſs that known Anagram, Borbonius, once Bonus orbi, now Orous boni.

And my bow was renewed in my hand] That is, I had freſh and new ſupplies of ſtrength,Robur meum inſtaurabi[illegible: 1 letter]ur maſuſque reddetur. Vatab. by friends and otherwiſe outwardly and inwardly, according to that above, Chap. 17.9. The righteous alſo ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger. See Gen. 49.24. 1 Sam. 2.4.

Verſe 21. Ʋnto me men gave eare, and waited] i.e. Such a gift I had in flexanimous Oratory, that my Auditours were held as it were by the ears in great attention to my ſpeeches: as Lucian ſaith of Alcibiades, and Cicero of Craſſus: and as the Poets fable of their Hercules, that he had the ears of his hearers chained to his tongue, as being, [non-Latin text not transcribed] Hom.

And kept ſilence at my counſel] Received it as an Oracle from Heaven with all humble ſubmiſſion.Tanquam ex tripode dictum. Erant [non-Latin text not transcribed] Lavat. and plenary ſatisfaction: ſo great was the force of his wiſdom, the weight of his counſel, and the authority of his perſon. In ſome mens diſcourſes a man ſhall have ſat[illegible: 1 letter] el quentiae, ſapientiae parùm, much eloquence little enough wiſdom. But where there is a concurrence of theſe two, as was in Job, much may be done. This, great men are not ignorant of, and do therefore greatly covet eloquence, Non phaleraram illam ſed fortem; non effoeminatam ſed vi[illegible: 1 letter]ilem, non a Pedantike ſtile or phraſe, but majeſtick: ſuch as was that of Phocion a great Oratour, but one that could ſpeak much in few, [non-Latin text not transcribed] Plut. as Plutarch reporteth: or that of Julius Caeſar, who wrote as he fought; and whom a man might know to be a Souldier by his words, had he never heard of his noble atchievements.

Verſe 22. After my words they ſpake not again] They replyed not, but reſted in my words, as if I had been ſome Doctor Reſolutus, or rather Irrifragubilis. The vulgar rendreth it, Verbis meis addere nihil audebant; they durſt not adde any thing to my words as holding them currant and ſufficient.

And my ſpeech dropped upon them] Viz. As dew-drops, Deut. 32.2. or as ſome Propheſie, ſaith R. Levi here. Confer, Mic 2.6. Am. 6.17. Surely as the dew refreſheth and cheriſheth the dry and fady fields; ſo do fit words the hearts of the hearers. And as the dew allayeth great heats, and moiſteneth the earth, that it may fructifie; ſo it is here. Ille regit dictis animos, & pectora [illegible: 1 word]. And laſtly,Virg. as the dew lies in a little compaſs; ſo in fewneſs of words there is oft a fulneſs of matter, &c.

Verſe 23. And they waited for me as for the rain] Which in thoſe hot Countries was highly prized, and dearly longed for.

And they opened their mouth wide] Stupebant, me loquente, & ere blabant; They gaped, as if they would have eaten my words: they liſtened as for life.

As for the latter rain] A rain which came very ſeldom in that Countrey, ſaith Diodate; but was much deſired for the refreſhing and nouriſhing of the corn and other fruits and benefits of the earth, Prov. 26.1. Zach. 10.1. Merlin collecteth from this text, that Job came not into the publick Aſſemblies there to ſpeak, and g[illegible: 1 letter]ve counſel, but upon deliberate premeditation. Demoſthenes would not be drawn to ſpeak extempore to an Audience. Ariſtides being by the Emperour put upon ſuch a task, anſwered, Propound to day, and I will anſwer to morrow: [non-Latin text not transcribed] S[illegible: 1 letter]e his life by Mr Clark. for I am not of thoſe that ſpet or vomit out my conceptions; but of thoſe that weigh things before I utter them, and poliſh before I publiſh them. Mr. Bradſhaw was called the Weighing Divine: and Melancthon took time to Anſwer Eckius his cavils; though by him, and his Popiſh-party, he was jeared for ſo doing. It muſt be an elaborate ſpeech that ſhall perſwade or prevaile much. Among the Roman, the Prince was not to be treated with, otherwiſe than by writing. Caeſar brought in this cuſtome, that he might have time to conſider of that which was demanded, and what Anſwer to return. Auguſtus ſermones libello habuit; nè plus minuſve lequeretur; Auguſtus had his ſpeeches ſet down in a book,Suetòn. leſt he ſhould ſay more or leſs than that he thought of.

Verſe 24. If I laughed on them, they beleeved it not] They took it for a great favour, and could hardly think that I would grace them ſo far as to ſmile upon them, or jeſt with them: which if I did at any time, they were over-joyed.Eccleſ. 10.19. Prov. 29.9. De Orat. lib. 2. Ingeni fractus tenniſſimus eſt riſus, ſaith Tully. To break a jeſt is no ſuch witty thing, as men conceit it. Howbeit, an harmleſs jeſt (that hath nothing in it which may juſtly grieve or offend another) may very well conſiſt with Piety and Chriſtian gravity, whatever ſome ſowre Anabaptiſts have held to the contrary. Jocularity indeed and ſcurrility are flatly forbidden; and reckoned among thoſe [non-Latin text not transcribed], things that conduce not to the main end of our lives, Epheſ. 5 4. But Socrates would be very merry when he liked his company; yet ſo as that his mirth ſhould be ſome way profitable, ſaith Xenophon. And Eraſmus did the Papiſts more prejudice by his jeſting, ſaith a grave Author, than Luther did by his ſtomaching and ſtorming.Lib 4 de dic. & fact. Socr. Good mens jeſts ſhould have ſomething in them of ſeriouſneſs and uſefulneſs. All their ſpeeches ſhould be ſeaſoned with falt of grace: and in the midſt of their recreations they ſhould ſhew, that their beſt affections are upon better things. Great care muſt be taken, that too much familiarity with thoſe below us, breed not contempt; which ſome think is meant by the next clauſe, And the light of my countenance they caſt not down; Or, Tet the light, &c. that is, they did not ſlight me becauſe of this familiar carriage; they did not therefore count me ridiculous and vain: as men did that Rodulphus the 35. Archbiſhop of Canterbury that ſucceeded Anſelm; whom for his jeſting and merry toyes,Godw. Catalog. p. 82. unbeſeeming the gravity of his age and place, they ſirnamed, or rather nick-named, Nugax, the Triſter: Sed authoritatem m[illegible: 1 letter]am non ſpernehant, nihilominùs me reverebantur; Vatab. They deſpiſed not mine authority; they reverenced me no whit the leſs: but rather they took care that nothing might be done whereby of merry I might be made ſad: they cheriſhed this ſigne of complacency in me as a rare thing, and ſo much the more accepted, as leſs expected and unuſual: neither would they be ſo bold and ſo bob with me, as to return me jeſt for jeſt, as if I had been their compeer, and hail fellow well met. One Paraphraſt ſenſeth the whole verſe thus; If I by my ſmiles gave any intimation of any report or buſineſs,Mr. Abbot. it was preſently diſtruſted and diſſented from of all the reſt. And on the other hand; my leaſt countenance or ſhew of approbation to any cauſe was obſerved of others, as a rule to go by. He goes on to give the meaning of the next words thus:

Verſe 25. I choſe out their way, and ſate chief] In thoſe dayes I was the onely man in all matters, choſen by conſent of all to be the Prolocutour, and advanced to the firſt place in all Aſſemblies and places of Judicature &c. Tremellius, and others, read it thus, If I choſe their way. (that i[illegible: 1 letter], If of mine own accord, I came unto them at any time) I ſate chief, and was Chair-man: in a word, I dwelt as a King amidſt his Troopers, when he comforteth them being caſt down; that is, when after ſome defeat or diſappointment, he cheereth up their ſpirits by his ſpeeches, and cryes, Courage my hearts: Flebile principium, melior fortuna ſequatur: Victorem à victo ſuperari ſaepè videmus. The Tigurines render the former part of the verſe thus, Accommodam me illorum moribus cum judicio, I fitted my ſelf to their faſhions, yet with diſcretion. R. Solomon and others thus, They asked me, What way ſhall we go? What courſe take? And I choſe out their way, and ſet them down a courſe; as a Counſellour doth to his Clyents, a King to his Souldiers, or a Caſuiſt thoſe that reſort to him for comfort.

And dwelt as a King in the army] Where he is continually ſurrounded by his ſouldiers, and highly honoured. The Bees, in their Common-wealth, have a King, whoſe Palace they frame as fair in ſhew, as ſtrong in ſubſtance: if they find him fall, they ſtabliſh him again in his Throne with all duty, with all devotion: they guard him continually for fear he ſhould miſcarry, for love he ſhould not. Job had ſo tempered and mixed gravity and lenity, he had ſo fourbiſhed the ſword of Juſtice with the Oyle of Mercy, that he was at once both feared as a King, and loved as a Comforter.

As one that comforteth the mourners] That mourn for the loſs of ſome dear thing or perſon, as the word ſignifieth: and eſpecially, for the loſs of Gods favour, as Zach. 12.10. groaning under the ſenſe of ſin, and fear of wrath. Now to comfort ſuch mourners in Sion, is as difficult a work as to raiſe the dead, ſaith Luther; and ſcarce one of a thouſand can skill of it, Job 33.23. Every Chriſtian ſhould have feeding lips. and an healing tongue, to comfort the feeble-minded, to drink to them in a cup of Nepenth[illegible: 1 letter]s, that cup of conſolation, Jer: 16.7. taking them down into Chriſts Wine-cellar, Cant. 2.4. and there ſtay them with Flagons, and comfort them with Apples, verſe 5. thoſe Apples of the garden of Eden, (as the Chaldee there hath it) the ſweet and precious Promiſes, which are pabulum fidei, the food of Faith, and do give the joy of faith; even that peaceable fruit of righteouſneſs unto them that have been in a low and loſt condition. But this, few can do to purpoſe; becauſe they are either unskilful in the word of truth, or unexperienced; they dig not their diſcourſes out of their own breſts, they utter them more from their brains, than from their bowels, from their own experience I mean; which made even Chriſt himſelf a more compaſſionate high-Prieſt, Heb. 5. And that eminent ſervant of his, St. Paul, had by this means got an excellent faculty in comforting the diſconſolate,Melancthon. 2 Cor. 1.4. So had Luther, as having himſelf from his tender years been much beaten and exerciſed with ſpiritual conflicts. Conceive we may the like of Job, who was therefore flocked unto from far and near, as known to be able to time a word, and to ſpeak to the hearts of drooping and dejected perſons. But now, &c.