Job 6 commentary

Job still justifies himself in his complaints. In addition to outward troubles, the inward sense of God's wrath took away all his courage and resolution. The feeling sense of the wrath of God is harder to bear than any outward afflictions. What then did the Saviour endure in the garden and on the cross, when he bare our sins, and his soul was made a sacrifice to Divine justice for us! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well submit to it as long as he continues to us the use of our reason, and the peace of our conscience; but if either of these is disturbed, our case is very pitiable. Job reflects upon his friends for their censures. He complains he had nothing offered for his relief, but what was in itself tasteless, loathsome, and burdensome.

Job had desired death as the happy end of his miseries. For this, Eliphaz had reproved him, but he asks for it again with more vehemence than before. It was very rash to speak thus of God destroying him. Who, for one hour, could endure the wrath of the Almighty, if he let loose his hand against him? Let us rather say with David, O spare me a little. Job grounds his comfort upon the testimony of his conscience, that he had been, in some degree, serviceable to the glory of God. Those who have grace in them, who have the evidence of it, and have it in exercise, have wisdom in them, which will be their help in the worst of times.

In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make God their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; “for now ye are nothing.” It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from God, even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright believer shall have praise of God.

CHAPTER 6

FIRST SERIES CONTINUED.

Job 6:1-30. Reply of Job to Eliphaz.

2. throughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.

3. the sand--(Pr 27:3).

are swallowed up--See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."

4. arrows ... within me--have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (Psa 38:2, 3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body.

set themselves in array--a military image (Jud 20:33). All the terrors which the divine wrath can muster are set in array against me (Is 42:13).

5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of Job 6:7). But he should have remembered a rational being should evince a better spirit than the brute.

6. unsavoury--tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.

the white--literally, "spittle" (1Sa 21:13), which the white of an egg resembles.

7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. (Psa 42:3; 80:5; 102:9). No wonder, then, I complain.

8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.

9. destroy--literally, "grind" or "crush" (Is 3:15).

let loose his hand--God had put forth His hand only so far as to wound the surface of Job's flesh (Job 1:12; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.

cut me off--metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Is 38:12).

10. I would harden myself in sorrow--rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."

concealed--I have not disowned, in word or deed, the commands of the Holy One (Psa 119:46; Ac 20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (Le 19:2).

11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."

12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).

13. Is not my help in me?--The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."

14. pity--a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in Pr 3:3, for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity (1Pe 4:8; 1Co 13:7; Pr 10:12; 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (Jas 2:13).

15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (Is 58:11, Margin).

stream of brooks--rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," Jr 2:13; Is 33:16, at the end); and thus it passes away as rapidly as it arose.

16. blackish--literally, "Go as a mourner in black clothing" (Psa 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [Umbreit].

17. wax warm--rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].

18. turned aside--rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [Noyes and Umbreit]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in Job 6:17; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.

19. the troops--that is, "caravans."

Tema--north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (Ge 25:15; Is 21:14; Jr 25:23), still so called by the Arabs. Job 6:19, 20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture.

Sheba--refers here not to the marauders in North Arabia-Deserta (Job 1:15), but to the merchants (Eze 27:22) in the south, in Arabia-Felix or Yemen, "afar off" (Jr 6:20; Mt 12:42; Ge 10:28). Caravans are first mentioned in Ge 37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation.

The companies ... waited for them--cannot refer to the caravans who had gone in quest of the waters; for Job 6:18 describes their utter destruction.

20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;

they came thither--to the place.

and were ashamed--literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (Ro 5:5).

21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.

ye see, and are afraid--Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.

22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.

23. the mighty--the oppressor, or creditor, in whose power the debtor was [Umbreit].

24-25. Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in Mi 2:10; 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.

26. Do you imagine--or, "mean."

to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?--mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.

27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan);

and ye dig (a pit) for your friend--that is, try to ensnare him, to catch him in the use of unguarded language [Noyes]. (Psa 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. Umbreit from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in Job 41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.

28. be content--rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.

29. Return--rather, "retract" your charges:

let it not be iniquity--that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.

30. Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [Umbreit].

O that my grief were thoroughly weighed - Job wished to be dealt with according to justice; as he was willing that his sins, if they could be proved, should be weighed against his sufferings; and if this could not be done, he wished that his sufferings and his complainings might be weighed together; and it would then be seen that, bitter as his complaint had been, it was little when compared with the distress which occasioned it.

Heavier than the sand of the sea - This includes two ideas: their number was too great to be counted; their weight was too great to be estimated.

The arrows of the Almighty - There is an evident reference here to wounds inflicted by poisoned arrows; and to the burning fever occasioned by such wounds, producing such an intense parching thirst as to dry up all the moisture in the system, stop all the salivary ducts, thicken and inflame the blood, induce putrescency, and terminate in raging mania, producing the most terrifying images, from which the patient is relieved only by death. This is strongly expressed in the fine figure: The Poison Drinketh Up my Spirit; the Terrors of God Set Themselves in Array against me. That calamities are represented among the Eastern writers as the arrows of the Almighty, we have abundant proofs. In reference to this, I shall adduce that fine saying attributed to Aaly, the son-in-law of Mohammed in the Toozuki Teemour; which I have spoken of elsewhere. "It was once demanded of the fourth califf (Aaly), 'If the canopy of heaven were a bow; and if the earth were the cord thereof; and if calamities were the arrows; if mankind were the mark for those arrows; and if Almighty God, the tremendous and glorious, were the unerring Archer; to whom could the sons of Adam flee for protection?' The califf answered, 'The sons of Adam must flee unto the Lord.'" This fine image Job keeps in view in the eighth and ninth verses, wishing that the unerring marksman may let fly these arrows, let loose his hand, to destroy and cut him off.

Doth the wild ass - פרא pere, translated onager, by the Vulgate, from the ονος αγριος of the Septuagint, which we properly enough, translate wild ass. It is the same with the tame ass; only in a wild state it grows to a larger size, is stronger, and more fleet. The meaning of Job appears to be this: You condemn me for complaining; do I complain without a cause? The wild ass will not bray, and the ox will not low, unless in want. If they have plenty of provender, they are silent. Were I at rest, at ease, and happy, I would not complain.

Can that which is unsavoury - Mr. Good renders this verse as follows: Doth insipid food without a mixture of salt, yea, doth the white of the egg give forth pungency? Which he thus illustrates: "Doth that which hath nothing of seasoning, nothing of a pungent or irritable power within it, produce pungency or irritation? I too should be quiet and complain not, if I had nothing provocative or acrimonious, but, alas! the food I am doomed to partake of is the very calamity which is most acute to my soul - that which I most loathe, and which is most grievous or trying to my palate." Some render the original, Is there any dependence on the drivel of dreams? There have been a great variety of interpretations given of this verse. I could add another; but that of Mr. Good is as likely to be correct as that of any other critic.

O that I might have - As Job had no hope that he should ever be redeemed from his present helpless state, he earnestly begs God to shorten it by taking away his life.

Let loose his hand - A metaphor taken from an archer drawing his arrow to the head, and then loosing his hold, that the arrow may fly to the mark. See on Job 6:4 (note).

Then should I yet have comfort - Instead of עוד od, Yet, three of Kennicott's and De Rossi's MSS. have זאת zoth, This. And This should be my comfort. The expectation that he will speedily make an end of me would cause me to rejoice with great joy. This reading is supported by the Vulgate and the Chaldee.

I would harden myself in sorrow - To know that I should shortly have an end put to my miseries would cause me to endure the present with determinate resolution. Let him not spare - let him use whatever means he chooses, for I will not resist his decree; he is holy, and his decrees must be just.

What is my strength - I can never suppose that my strength will be restored; and, were that possible, have I any comfortable prospect of a happy termination of my life? Had I any prospect of future happiness, I might well bear my present ills; but the state of my body and the state of my circumstances preclude all hope.

Is my strength the strength of stones? - I am neither a rock, nor is my flesh brass, that I can endure all these calamities. This is a proverbial saying, and exists in all countries. Cicero says, Non enim est e saxo sculptus, aut e Robore dolatus Homo; habet corpus, habet animum; movetur mente, movetur sensibus. "For man is not chiselled out of the rock, nor hewn out of the oak; he has a body, and he has a soul; the one is actuated by intellect, the other by the senses." Quaest. Acad. iv. 31. So Homer, where he represents Apollo urging the Trojans to attack the Greeks: - Νεμεσησε δ' Απολλων, Περγαμου εκκατιδων· Τρωεσσι δε κεκλετ' αυσας· Ορνυσθ', ἱπποδαμοι Τρωες, μηδ' εικετε χαρμης Αργειοις· επει ου σφιλιθος χρως, ουδε σιδηρος, Χαλκον ανασχεσθαι ταμεσιχροα βαλλομενοισιν.

Illiad, lib. iv., ver. 507.

But Phoebus now from Ilion's towering height

Shines forth reveal'd, and animates the fight.

Trojans, be bold, and force to force oppose;

Your foaming steeds urge headlong on the foes!

Nor are their bodies rocks, nor ribb'd with steel;

Your weapons enter, and your strokes they feel.

Pope.

These are almost the same expressions as those in Job.

Is not my help in me? - My help is all in myself; and, alas! that is perfect weakness: and my subsistence, תושיה tushiyah, all that is real, stable, and permanent, is driven quite from me. My friends have forsaken me, and I am abandoned to myself; my property is all taken away, and I have no resources left. I believe Job neither said, nor intended to say, as some interpreters have it, Reason is utterly driven from me. Surely there is no mark in this chapter of his being deranged, or at all impaired in his intellect.

To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty - The Vulgate gives a better sense, Qui tollit ab amico suo misericordiam, timorem Domini dereliquit, "He who takes away mercy from his friend, hath cast off the fear of the Lord." The word למס lammas, which we render to him who is Afflicted, from מסה masah, to dissolve, or waste away, is in thirty-two of Dr. Kennicott's and De Rossi's MSS. למאס lemoes, "to him that despiseth his friend;" and hence the passage may be read: To him who despiseth his friend, it is a reproach; and he will forsake the fear of the Almighty: or, as Mr. Good translates, "Shame to the man who despiseth his friend!

He indeed hath departed from the fear of the Almighty."

Eliphaz had, in effect, despised Job; and on this ground had acted any thing but the part of a friend towards him; and he well deserved the severe stroke which he here receives. A heathen said, Amicus certus in re incerta cernitur; the full sense of which we have in our common adage: -

A Friend in Need is a Friend Indeed.

Job's friends, so called, supported each other in their attempts to blacken the character of this worthy man; and their hand became the heavier, because they supposed the hand of God was upon him. To each of them, individually, might be applied the words of another heathen: - - Absentem qui rodit amicum,

Qui non defendit alio culpante; solutos

Qui captat risus hominum, famamque dicacis,

Fingere qui non visa potest; commissa tacere

Qui nequit; hic niger est; hunc tu, Romane, caveto.

Hor. Satyr. lib. i., s. iv., ver. 81.

He who, malignant, tears an absent friend;

Or, when attack'd by others, don't defend;

Who trivial bursts of laughter strives to raise,

And courts, of prating petulance, the praise;

Of things he never saw who tells his tale,

And friendship's secrets knows not to conceal; -

This man is vile; here, Roman, fix your mark;

His soul's as black as his complexion's dark.

Francis.

Have dealt deceitfully as a brook - There is probably an allusion here to those land torrents which make a sudden appearance, and as suddenly vanish; being produced by the rains that fall upon the mountains during the rainy season, and are soon absorbed by the thirsty sands over which they run. At first they seem to promise a permanent stream, and are noticed with delight by the people, who fill their tanks or reservoirs from their waters; but sometimes they are so large and rapid as to carry every thing before them: and then suddenly fail, so that there is no time to fill the tanks. The approach of Job's friends promised much of sympathy and compassion; his expectations were raised: but their conduct soon convinced him that they were physicians of no value; therefore he compares them to the deceitful torrents that soon pass away.

Blackish by reason of the ice - He represents the waters as being sometimes suddenly frozen, their foam being turned into the semblance of snow or hoar-frost: when the heat comes, they are speedily liquefied; and the evaporation is so strong from the heat, and the absorption so powerful from the sand, that they soon disappear.

The paths of their way - They sometimes forsake their ancient channels, which is a frequent case with the river Ganges; and growing smaller and smaller from being divided into numerous streams, they go to nothing and perish - are at last utterly lost in the sands.

The troops of Tema looked - The caravans coming from Tema are represented as arriving at those places where it was well known torrents did descend from the mountains, and they were full of expectation that here they could not only slake their thirst, but fill their girbas or water-skins; but when they arrive, they find the waters totally dissipated and lost. In vain did the caravans of Sheba wait for them; they did not reappear: and they were confounded, because they had hoped to find here refreshment and rest.

For now ye are nothing - Ye are just to me as those deceitful torrents to the caravans of Tema and Sheba; they were nothing to them; ye are nothing to me. Ye see my casting down - Ye see that I have been hurried from my eminence into want and misery, as the flood from the top of the mountains, which is divided, evaporated, and lost in the desert.

And are afraid - Ye are terrified at the calamity that has come upon me; and instead of drawing near to comfort me, ye start back at my appearance.

Did I say, Bring unto me? - Why do you stand aloof? Have I asked you to bring me any presents? or to supply my wants out of your stores?

Or, Deliver me - Did I send to you to come and avenge me of the destroyers of my property, or to rescue my substance out of the hands of my enemies?

Teach me - Show me where I am mistaken. Bring proper arguments to convince me of my errors; and you will soon find that I shall gladly receive your counsels, and abandon the errors of which I may be convicted.

How forcible are right words - A well-constructed argument, that has truth for its basis, is irresistible.

But what doth your arguing reprove? - Your reasoning is defective, because your premises are false; and your conclusions prove nothing, because of the falsity of the premises whence they are drawn. The last clause, literally rendered, is, What reproof, in a reproof from you? As you have proved no fault you have consequently reproved no vice. Instead of מה נמרצו mah nimretsu, "how forcible," מה נמלצו mah nimletsu, "how savoury or pleasant," is the reading of two MSS., the Chaldee, and some of the rabbins. Both senses are good, but the common reading is to be preferred.

Do ye imagine to reprove words - Is it some expressions which in my hurry, and under the pressure of unprecedented affliction, I have uttered, that ye catch at? You can find no flaw in my conduct; would ye make me an Offender for a Word? Why endeavor to take such advantage of a man who complains in the bitterness of his heart, through despair of life and happiness?

Ye overwhelm the fatherless - Ye see that I am as destitute as the most miserable orphan; would ye overwhelm such a one? and would you dig a pit for your friend - do ye lay wait for me, and endeavor to entangle me in my talk? I believe this to be the spirit of Job's words.

Look upon me - View me; consider my circumstances; compare my words; and you must be convinced that I have spoken nothing but truth.

Return, I pray you - Reconsider the whole subject. Do not be offended. Yea, reconsider the subject; my righteousness is in it - my argumentation is a sufficient proof of my innocence.

Is there iniquity in my tongue? - Am I not an honest man? and if in my haste my tongue had uttered falsity, would not my conscience discern it? and do you think that such a man as your friend is would defend what he knew to be wrong?

I Have done what I could to make this chapter plain, to preserve the connection, and show the dependence of the several parts on each other; without which many of the sayings would have been very obscure. The whole chapter is an inimitable apology for what he had uttered, and a defense of his conduct. This might have ended the controversy, had not his friends been determined to bring him in guilty. They had prejudged his cause, and assumed a certain position, from which they were determined not to be driven.

My grief - The cause of my grief. Weighed - Were fully understood, and duly considered. O that I had an equal judge! that would understand my case, and consider whether I have not cause for complaints. Together - Together with any other most heavy thing to be put into the other scale.

Sea - Which is heavier than dry sand. Swallowed - My voice and spirit fail me. I cannot find, or utter words sufficient to express my sorrow or misery.

Arrows - So he fitly calls his afflictions, because, like arrows, they came upon him swiftly and suddenly one after another, immediately shot by God into his spirit. Poison - Implying that these arrows were more keen than ordinary, being dipped in God's wrath, as the barbarous nations used to dip their arrows in poison, that they might not only pierce, but burn up and consume the vital parts. Drinketh - Exhausteth and consumeth my soul. In array - They are like a numerous army, who invade me on every side. This was the sorest part of his calamity, wherein he was an eminent type of Christ, who complained most of the sufferings of his soul. Now is my soul troubled. My soul is exceeding sorrowful. My God, my God, why hast thou forsaken me? Indeed trouble of mind is the sorest trouble. A wounded spirit who can bear.

Doth, &c. - Even the brute beasts, when they have convenient food, are quiet and contented. So it is no wonder that you complain not, who live in ease and prosperity, any more than I did, when I wanted nothing.

Can, &c. - Do men use to eat unsavoury meats with delight, or without complaint? Men commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is?

The things, &c. - The sense may be, those grievous afflictions, which I dreaded the very thought of, are now my daily, though sorrowful bread.

Destroy - To end my days and calamities together.

Harden - I would bear up with courage under all my torments, with the hopes of death, and blessedness after death. Spare - Not suffer me to live any longer. Concealed - As I have steadfastly believed them, and not wilfully departed from them, so I have not been ashamed, nor afraid, boldly to profess and preach the true religion in the midst of Heathens. And therefore I know if God doth cut me off, I shall be a gainer by it.

Strength - My strength is so spent, that it is vain for me to hope for such restitution as thou hast promised me, chap.5:22. End - What is death to me? It is not terrible, but comfortable. That - Then why should I desire to prolong my life. But as desirous of death as Job was, yet he never offered to put an end to his own life. Such a thought will never be entertained by any, that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break the prison, but wait for a fair discharge.

Is, &c. - I am not made of stone or brass, but of flesh and blood, as others are, therefore I am unable to endure these miseries longer, and can neither hope for. nor desire the continuance of my life.

What, &c. - If my outward condition be helpless and hopeless? Have I therefore lost my understanding, cannot I judge whether it is more desirable for me to live or to die, whether I be an hypocrite or no, whether your words have truth and weight in them; whether you take the right method in dealing with me?

To him - Heb. to him that is melted or dissolved with affections. But. &c. - But thou hast no pity for thy friend; a plain evidence that thou art guilty of what thou didst charge me with, even of the want of the fear of God. The least which those that are at ease can do for them that are pained, is to pity them, to feel a tender concern for them, and to sympathize with them.

Brethren - Friends; for though Eliphaz only had spoken, the other two shewed their approbation of his discourse. Deceitfully - Adding to the afflictions which they said they came to remove. And it is no new thing, for even brethren to deal deceitfully. It is therefore our wisdom to cease from man. We cannot expect too little from the creature, or too much from the creator.

Which - Which in winter when the traveller neither needs nor desires it, are full of water congealed by the frost. Snow - Under which the water from snow, which formerly fell, and afterward was dissolved, lies hid. So he speaks not of those brooks which are fed by a constant spring, but of them which are filled by accidental falls of water or snow.

Warm - When the weather grows milder. Hot - In the hot season, when waters are most refreshing and necessary.

Perish - They are gone out of their channel, flowing hither and thither, 'till they are quite consumed.

Tema - This place and Sheba were both parts of the hot and dry country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers. Companies - Men did not there travel singly, as we do, but in companies for their security against wild beasts and robbers.

Hoped - They comforted themselves with the expectation of water. Ashamed - As having deceived themselves and others. We prepare confusion for ourselves, by our vain hopes: the reeds break under us, because we lean upon them.

Nothing - You are to me as if you had never come to me; for I have no comfort from you. Afraid - You are shy of me, and afraid for yourselves, lest some further plagues should come upon me, wherein you for my sake, should be involved: or, lest I should be burdensome to you.

Did I say - Give me something for my support or relief. You might have at least given me comfortable words, when I expected nothing else from you.

Deliver - By the force of your arms, as Abraham delivered Lot. Redeem - By price or ransom.

Teach - Convince me by solid arguments. I will - I will patiently hear and gladly receive your counsels.

Forcible - The words of truth have a marvellous power. Reprove - But there is no truth in your assertions or weight in your arguments.

Words - Do you think it is sufficient to quarrel with some of my words, without giving allowance for human infirmity, or extreme misery. Desperate - Of a poor miserable, hopeless and helpless man. As wind - Which pass away and are forgotten.

Overwhelm - You load with censures and calumnies. Desolate - Me who am deprived of all my children, my estate, and my friends. I spoke all I thought, as to my friends, and you thence occasion to cast me down.

Look - Consider my cause better than you have done, that you may give a more righteous judgment. Evident - You will plainly discover it.

Return - Turn from your former judgment. Iniquity - Or, there shall be no iniquity, in my words. Righteousness - In this cause or matter between you and me; and you will find the right to be on my side.

Is there - Consider if there be any untruth or iniquity in what I have already said, or shall farther speak. Taste - My judgment, which judgeth of words and actions, as the palate doth of meats.

2. Oh that my grief were throughly weighed , and my calamity laid in the ballances together !

Either 1. my calamity, as it follows, or the cause or matter of my grief: The act being put for the object, as is usual, fear for the thing feared, &c. and the same thing being here repeated in differing words. Or 2. My sorrow: or my wrath or rage, as thou didst call it, Ch. 5. 2. So his wish is, that his sorrow or wrath, were laid in one Scale of the ballances, and his calamity in the other, that so it might be known whether his sorrow or wrath was greater than his misery, as was pretended.

Were fully understood & duely considered. Thy harsh rebukes and censures of my impatience, and hypocrisy and [illegible: 1+ letters]ickedness proceedeth from thy ignorance or unsensibleness of my insupportable calamities. I desire no favour from thee: But O that I had a just and equal Judge that would understand my case, and consider whether I have not just cause for such bitter complaints: Or, at least, whether the greatness of my Burden should not procure some allowance to my infirmity, if I should speak something indecently and unadvisedly, and protect me from such severe censures.

Either 1. together with my grief▪ or rather, 2. together with any the most heavy thing to be put into the other scale, as with the sand, &c. as is expressed in the next verse; where also the particle it, bei[illegible: 1+ letters] of the singular number, sheweth that there was but one thing to be weighed with the sand.

Marginal references: Heb. lifted up.

3. For now it would be heavier than the Sand of the Sea , therefore my words are swallowed up .

i. e. My grief or calamity;

which is heavier than dry Sand.

As this Verb is used, Prov. 20. 25. Obad. v. 16. My voice and spirit faileth me. So far am I from speaking too liberally of it, for which I am now accused, that I cannot find, nor utter words sufficient to express my sorrow or misery; but my groanings are such as cannot be uttered; as is said in another case, Rom. 8. 26. When I would express it, the words stick in my throat, and I am forced as it were to swallow them up.

Marginal references: That is, I want words to express my grief.

4. For the Arrows of the Almighty are within me ; the poison whereof drinketh up my spirit : the terrours of God do set themselves in array against me.

So he fitly calls his afflictions, because, like Arrows, they came upon him swiftly and suddenly one after another, and that from on high, and they wounded him deeply and deadlily.

So he calls them either generally, because all afflictions come from him▪ or particularly because God's hand was in a singular manner eminent and visible in his miseries, Ch. 1. or yet more specially, because they were immediately shot by God into his Spirit, as it follows.

Besides those evils which are past, Ch. 1. there are other miseries that are constant and fixed in me, the sharp pains of my body, and dismal horrours of my mind.

Implying that these Arrows were more keen and pernicious than ordinary, as being dipped in God's wrath, as the barbarous Nations then and since used to dip their Arrows in poison, that they might not only pierce, but burn up and consume the vital parts.

i. e. Exhausteth and consumeth either 1. my vital spirits together with my blood, the seat of them, and my heart, the spring of them, as poison useth to do. But I doubt the Hebrew word ruach, is never used in that sense: Or 2. my soul, which is commonly the Spirit, my mind and conscience. So he tells them, that besides the miseries which they saw, he felt others, and far greater, though invisible, torments in his soul, which if they could see, they would have more pity for him. And in this sense this place is, and may very well be otherwise rendred, whose poison my spirit drinketh up, i. e. my soul sucks in the venom of those calamities, by apprehending and applying to it self the wrath of God manifested and conveyed by them.

Either 1. great terrours; or 2. God's terrible Judgments; or rather 3. these terrours which God immediately works in my soul, either from the sense of his wrath accompanying my outward troubles; or from the sad expectation of longer and greater torments.

They are like a numerous and well-ordered Army under the conduct of an irresistible General, who designs and directs them to invade me on every side.

Marginal references: Psal. 38. 2. Ch. 16. 12, 13.; Psal. 88. 15, 16.

5. Doth the wild Ass bray when he hath grass? or loweth the Ox over his fodder ?

Thou wonderest that my disposition and carriage is so greatly altered from what it was, Ch. 4. 3. 4, 5. but thou mayest easily learn the reason of it from the brute Beasts, the Ass and Ox, who when they have convenient and common food, are quiet and contented; but when they want that, they will resent it, and complain in their way by braying or lowing: See Ier. 14. 6. And therefore my carriage is agreeable to those common principles of nature which are both in Men and Beasts, by which their disposition and deportment is generally suitable to their condition. It is no wonder that you complain not who live in ease and prosperity, nor did I, when it was so with me; but if you felt what I feel, you would be as full of complaints, as I am.

Marginal references: Heb. at grass.

6. Can that which is unsavoury be eaten without Salt ? or is there any tast in the white of an Egg ?

Can, or do men use to eat unsavoury meats with delight, or without complaint? This is either 1. a reflection upon Eliphaz his discourse as unsavoury, which could not give him any conviction or satisfaction. But his censure of Eliphaz his speech begins not till v. 14. and then it proceeds: Or rather 2. a justification of Iob's complaints (of which both the foregoing and following Verses treat) by another Argument. Men do commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is? which is implied here, and expressed in the next Verse; where the sense here begun is compleated, and th[illegible: 1+ letters]s general Proposition is accommodated to Iob's condition.

Heb. in the white of a yolk, i. e. which encompasseth the yolk of an Egg.

7. The things that my soul refused to touch, are as my sorrowful meat .

Heb. as the sicknesses or sorrows of my meat, i. e. as my sorrowful meat, which I am constrained to eat with grief of heart. The particle as, either 1. notes not the similitude, but the truth of the thing, as it is oft used, as hath been formerly noted and proved. So the sense is, That such meat as formerly he should have abhorred to touch either for the quality of it, or for his tears or ulcerous matter, which mixed themselves with it, he was now forced by the necessities of nature, and his own poverty, to eat: Or 2. implies that the following words are not to be understood properly, but metaphorically. And so the sense may be this, Those grievous afflictions, which according to the principles and common inclinations of humane nature I dreaded the very touch and thought of, they are now my daily, though sorrowful bread; I am forced constantly to feed upon them▪ as other persons in great afflictions are said to be sed with bread of tears, Psal 80. 5. and to eat ashes like bread, Psal. 102. 9. Others make this a censure of Eliphaz his words, as ungrateful and loathsom to him. But that sense seems neither to agree with the words of this Verse, nor with its scope and coherence with the former, of which see the notes on v. 6.

Marginal references: Heb. sicknesses of my meat.

8. O that I might have my request ! and that God would grant me [illegible: 1+ letters]he thing that I long for!

i. e. The thing which I have so passionately desired; and notwithstanding all your vain words, and weak Arguments, do still justly continue to desire, to wit, death, as is expressed v. 9. and more largely, Ch. 3.

Marginal references: Heb. my expectation.

9. Even that it would please God to destroy me ; that he would let loose his hand , and cut me off.

To end my daies and calamities together.

Which is now as it were bound up, or restrained from giving me that deadly blow which I desire. O that he would restrain himself and his hand no longer, but let it fall upon me with all its might so as to cut me off, as it follows.

10. Then should I yet have comfort , yea, I would harden my self in sorrow : let him not spare , for I have not concealed the words of the holy One .

The thoughts of my approaching death would comfort me in all my sorrows. This would solace me more than life, with all that worldly safety, and glory, and happiness which thou hast advised me to seek unto God for.

i. e. I would bear up my self with more courage and patience under all my torments, with the hopes of my death, and that blessedness into which I know I shall after death be admitted, as he more fully speaks, Ch. 19. 26, 27. whereas now I pine away in lingring, and hopeless miseries. Or, I would burn, (i. e. I am content to burn) in sorrow. Or, I would pray (as this word signifies in Hebrew Writers; and praying may be here put for prai[illegible: 1+ letters]ng or worshipping of God, as it is frequently used in Scripture) in, or for my sorrow or pain; Then I would worship God, and say, Blessed be the Lord's Name for these afflictions, as I did for the former, Ch. 1. 20, 21.

But let him use all severity against me, so far as to cut me off, and nor suffer me to live any longer; which will seem to me a cruel kind of patience towards me.

i. e. Of God, who is frequently called the Holy One in Scripture, as Isa. 40. 25 & 57. 15. Hab. 3. 3. and is so in a most eminent and peculiar manner. The sense is, Therefore I do not fear death, but desire it; and that not only to be freed from my present troubles, but also and especially to put me into the possession of the happiness of the next life; of which I am assured, becauses I have in good measure performed the conditions of that Covenant upon which he hath promised it; for, as for The words of God, i. e. That light of sacred Truths & Precepts which he hath been pleased to impart to me, I have not concealed them, neither from my self, by shutting mine eyes against them, or suffering my prejudices, or passions, or worldly Interests to blind my mind, lest I should see them, as you think I have done; nor from others; but as I my self have stedfastly believed them, and not wilfully and wickedly departed from them, so I have endeavoured to teach and commend them to others, and have not been ashamed nor afraid boldly to profess and preach the true Religion in the midst of the Heathens who are round about me. And therefore I know that if God doth cut me off, it will be in mercy and I shall be a gainer by it. Some translate and distinguish the Verse thus, Yet this is my comfort (though, or when I scorch with pain, and he, i. e. God doth not spare me, but afflicts me most severely) that I have not concealed the words of God, but have professed and practised them.

11. What is my strength that I should hope ? and what is mine end , that I should prolong my life .

My strength is so small and spent that although I may linger a while in my torments, yet I cannot live long, and therefore it is vain and absurd for me to hope for such a restitution of my strength and prosperity as thou hast promised to me., Ch. 5. 22. &c. And therefore I justly pray that God would take away my life.

Either 1. What is the end or period of my miseries? When may I expect it? I see no end of them; I know not how long I may pine and linger in them. Therefore, Lord take me speedily away. Or, 2. What is the end of my life? Or What is death to me? It is not terrible▪ but comfortable, as he said v. 10. I need not those vain consolations which thou givest me of being kept from death, v. 20. or having life continued and health restored. Death is not the matter of my fear, but of my desire.

To wit, by my seeking to God for it, as thou advisest me, Ch 5. 8. Why should I desire or indeavour the prolonging of my life. Or, that I should length[illegible: 1+ letters] out my desire, to wit, of life and those comforts of life which thou hast propounded to me. I desire not to live longer, though in the greatest splendour and prosperity, but to be dissolved, and to be with my God and Redeemer Ch. 19. 25. The Hebrew word nephesh, here rendred soul or life, oft signifies desire, as Gen. 23. 8. Deut. 23. 24. Prov. 23. 2. Eccles. 6. 9.

Marginal references: Heb. [illegible: 1 word] ▪

12. Is my strength the strength of stones! Or, is my flesh of brass !

I am not made of stone or brass, but of flesh and blood, as others are, and therefore I am utterly unable to endure these miseries longer, and can neither hope for nor desire any continuance of my life, or restauration of my farmer happiness, but onely wish for that death which is the common refuge of all miserable persons; as I said, Ch. 3. 17. 18.

Marginal references: Heb. [illegible: 1 word] ▪

13. Is not my help in me and is wisdom driven quite from me .

Though I have no strength in my body or outward man, yet I have some help, and support within me, or in my inward man, even the conscience of my own innocency and piety, notwithstanding all your bitter accusations and censures as if I had no integrity, Ch. 4. 6.

If I have no strength in my body, have I therefore no wisdom or judgment left in my Soul? Am I therefore unable to judge of the vanity of thy discourse, and of the truth of my own case? Have I not common sence and discretion? do not I know my own condition, & the nature and degree of my sufferings better than thou doest. Am not I a better judge whether I have integrity or no than thou art? But this verse is rendred otherwise, and that very agreeably to the Hebrew words, What if I have no help in me, (i. e. If I cannot help my self, if my outward condition be helpless and hopeless, as I confess it is) is wisdom driven quite from me? Have I therefore lost my understanding and common reason? Cannot I judge whether it is more desirable for me to live or to die, whether I am an hypocrite or no, whether your words have truth and weight in them or no, whether you take the right method in dealing with me, whether you deal mercifully and sincerely with me, or no. Yet again (because the construction and sense of these words is judged very difficult) this verse may be joyned with the following, and rendred thus, What if there be no help in me (or, if I be not able to bear my miseries) and if counsel be driven from me, so that I know not what to do, or how to help, or ease my self? Or, and subsistence, or power of subsisting be driven, or taken away from me, so that I can neither help my self out of my troubles, nor subsist under them, yet to the afflicted pity should be shewed, &c.

14. To him that is afflicted pity should be shewed from his friend , but he forsaketh the fear of the Almighty .

Heb. To him that is melted or dissolved with afflictions, or in the furnace of afflictions▪ that is in extream miseries; for such persons are said to be melted, as Psal. 22. 14. & 107. 26. & 119. 28. Nah. 2. 10.

His friend, such as thou, O Eliphaz pretendest to be to me, should shew kindness, benignity and compassion in his judgment of him and carriage towards him, and not pass such unmerciful and heavy censures upon him, nor load him with reproaches.

But thou hast no love or pity for thy neighbour and friend; Which is a plain evidence that thou art guilty of that which thou didst charge me with, even of the want of the fear of God; for, didst thou truly fear God, thou couldest not, and durst not be so unmerciful to thy brother, both because God hath severely forbidden & condemned that disposition & carriage, & because God is able to punish thee for it, & mete unto thee the same hard measure which thou metest to me. But this verse is, and may be otherwise rendred; should a reproach (for so the Hebrew che[illegible: 1+ letters]ed oft signifies) be laid upon him that is afflicted by his friend, even that he forsaketh the fear of the Almighty? Should my friend have fastened such a reproach upon me, than which none is worse, that I am an impious man and destitute of the fear of God, Ch. 4. 6, 7, 8. This he mentions as that which was most grievous and intolerable to him.

Marginal references: Heb. to [illegible: 1 word] that [illegible: 1 word].

15. My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away:

i. e. My kinsmen or three friends; For though Eliphaz onely had spoken, the other two shewed their approbation of his discourse or, at least, of that part of it which contained his censure of Iobs person and State.

Under a pretence of friendship and kindness dealing unrighteously and unmercifully with me, and adding to these afflictions which they said they came to remove.

Which quickly vanish and deceive the hopes of the thirsty traveller.

16. Which are blackish by reason of the ice , and wherein the snow is hid .

Which in winter, when the traveller neither needs nor desires it, are full of water then congealed by the Forst.

Either 1. Under which the water made of snow, which formerly fell and afterward was dissolved, lies hid. So he implies that he speaks not of those Brooks which are fed by a constant Spring, but of them which are filled by accidental and extraordinary falls of water or snow melted, which run into them. Or 2. Wherein there is abundance of snow mixed with or covered by the Ice; Or, I[illegible: 1+ letters] which to s[illegible: 1+ letters]ow covers itself, i. e. Where is snow upon snow. Which gives the traveller hopes, that when he comes that way in summer he shall find good store of water here for his refreshment.

17. What time they wax warm , † they vanish: † when it is not, thy are † consumed out of their place ▪

When the weather grows milder and the frost and snow is dissolved.

In the hot season of the year, when waters are most refreshing and necessary.

In which the traveller expected to find them to his comfort: But they are gone he knows not whither.

Marginal references: [illegible: 1 span].; [illegible: 1 span].

18. The paths of their way are turned aside; they go to nothing and perish.

i. e. The course of those waters is changed; they are gone out of their channel, flowing hither and thither, till they be quite consumed; as it here follows.

19. The troops of Tema looked, the companies of Sheba waited for them.

As this word is used, Gen. 37. 25. Isa. 21. 13. Heb. The waies, put for the travellers in the waies, by an usual Metonymy. And so it must needs be meant here, and in the next clause, because the following verse, they were confounded, &c. plainly sheweth, that he here speaks of persons, not of sensless things.

This place and Sheba were both parts of the hot and dry Country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers, who by their motion, and the heat to which they were exposed, were more hot and thirsty than other men.

As before the troops. And thus he speaks, because men did not there travel singly, as here we do, but in troops and companies for their greater security against wild Beasts and Robbers, of which they had great store.

20. They were confounded because they had hoped ; they came thither, and were ashamed .

i. e. The troops and companies.

They comforted themselves with the expectation of water there to quench their thirst.

As having deceived themselves and others with vain and false hopes.

21. For now ye are nothing ; ye see my casting down, and are afraid .

He gives the reason why he charged them with deceitfulness, and compared them to these deceitful Brooks.

Or, as nothing, the note of similitude being oft understood; Heb. as not. i. e. you are to me as if you had not been, or as if you had never come to me; for I have no benefit nor comfort from you and your discourse, but only an increase of my misery.

When you come near to me and perceive my great and manifold calamities, you stand as it were at a distance; you are shie of me, and afraid for your selves, either lest my fores or breath should insect you: or lest some further plagues should come upon me, wherein your selves for my sake, or because you are in my company, should be involved: or, lest I should be burdensom to you, and need and call for your charitable contribution to support my self, and the small remainders of my poor Family, or for your helping hand to assist and save me from mine enemies, who may possibly fall upon me in this place, as the Chaldaeans and Sabaeans did upon my Servants and Cattle elsewhere; which is implied in the next verses. So far are you from being true friends and comforts to me, as you would seem to be.

Marginal references: [illegible: 1 word], for new [illegible: 1 word] like to [illegible: 1 word] ▪; [illegible: 1+ letters]eb▪ to it.

22. Did I say , Bring unto me ? or, give a reward for me of your substance?

Or, Is it because I said, Is this, or what else is the reason why you are afraid of me or alienated from me.

Give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you?

Either to the Judge before whom I am brought and accused, that he may give a favourable sentence in my behalf: Or to the enemy who hath taken me captive. Or give a gift for me, i. e. for my use or need. Did I send for you to come and visit me for this end! Nay, did you not come of your own accord? Why then are you thus unmerciful to me! Methinks you might at least have given me good and comfortable words, which is the easiest and cheapest part of a friends work, when I desire and expected nothing else from you.

23. Or deliver me from the enemies hand! or redeem me from the hand of the mighty?

By power and the force of your arms, as Abraham delivered Lot

By price, or ransome.

24 Teach me and I will hold my tongue ; and cause me to understand wherein I have erred .

I will patiently hear and gladly receive your counsels. Or I will be silent, I will neither contradict you, nor complain of my own griefs. Compare Iob 40. 4, 5. Prov. 30. 32.

i. e. My mistakes and miscarriages.

l Instead of censuring and reproaching, instruct and convince me by solid arguments.

25. How forcible are right words ? but what doth your arguing reprove ?

i. e. The words of Truth or solid Arguments have a marvelous power to convince and persuade a man; and if yours were such I should readily yield to them.

Or, your arguing argue. There is no truth in your Assertions, nor weight in your Arguments, and therefore are they of no account or power with me.

26. Do ye imagin to reprove words , and to reprove the speeches of one that is desperate , which are as wind ?

i. e. Do you think that all your Arguments are solid and unanswerable, and all my Answers are but idle and empty words? Or, do you think it is sufficient to cavil and quarrel with some of my words and expressions, without considering the merits of the cause, and the truth of my condition, or giving an allowance for humane infirmity, or for my extreme misery, which may easily force from me some indecent expressions?

Of a poor miserable, hopeless and helpless man: for the words of such persons are commonly neglected and despised, although there be truth and great weight in them. See Eccles. 9. 16. And such are generally thought to speak from deep passions and prejudices more than from reason and judgment.

i. e. Which you esteem to be like the Wind, vain and light, without solid substance, making a great noise with little sense, and to little purpose. But this last branch of the verse may be, and by many is rendred otherwise: And, do ye imagine (which is to be repeated out of the former clause, as is very usual in Scripture) the words of one that is desperate to be but wind? i. e. empty and vain. Do you take me for a desperate and distracted man that knows not, or cares not what he saith, but only speaks what comes first into his mind and mouth? The Wind is oft used to express vain words, as Ch. 15. 2. Ier. 5. 13. and vain things, Iob 7. 7. Prov. 11. 29. Some render the whole verse thus, Do you in your arguings think, or ought you to think the discourses of a dejected, or desponding, or sorely afflicted man (such as I am) to be but words and wind? i. e. vain and empty, as indeed the discourses of such persons use to be esteemed by such as are in an higher and more prosperous condition. But you should judge more impartially, and more mercifully. Possibly the verse may be rendred thus, Do you think to reprove the speeches of a desperate, or dejected, or miserable man (such as I am, and you use me accordingly) with (the praposition being very frequently omitted and understood in the Hebrew tongue) words and with (for the Hebrew prefix, Lamed, oft signifies with, as hath been formerly proved) wind. You think any words or Arguments will be strong enough against one in my circumstances. So it agrees with the foregoing verse.

27. Yea , ye overwhelm the fatherless , and ye dig a pit for your friend .

Your words are not onely vain and useless and uncomfortable to me, but also grievous and pernicious.

Heb. You rush or throw your selves upon him. For words in Hiphil are oft put reciprocally, as Hebricians know. You fall upon him with all your might, and say all that you can devise to charge and grieve him. A metaphor from wild beasts that fall upon their prey to hold it fast and devour it. You load him with censures and calumnies.

Or the desolate, i. e. me who am deprived of all my dear children and of all my estate forsaken by my friends and by my heavenly father: Which should have procured me your pity rather than your censure.

Or you feed or feast (for so this Hebrew word is oft used as, 2 Sam. 3 35. 2 Kings 6▪ 23. Iob 40. 15.) upon your friend, i. e. You insult and triumph over me, whom sometimes you owned for your friend.

Marginal references: Heb ye c[illegible: 1+ letters]st to fall upon.

28. Now therefore be content, look upon me, for it is evident unto you, if I lie.

Be pleased either 1. To look upon my countenance if it betrayes any fear or guilt as if I spoke contrary to my own conscience Or rather 2. to consider me and my cause further and better than you have done▪ that you may give a more true and righteous judgment concerning it.

You will plainly discover it. A little further consideration and discourse will make it manifest, and I shall readily acknowledge it.

Marginal references: Heb. before your face.

29. Return, I pray you, let it not be iniquity ; yea, return again, my righteousness is in it .

Turn from your former course of perverse judgment, lay aside passion and prejudice against me, let me beg your second thoughts and a serious review of my case.

To wit in your thoughts or debates, I beg not your favour, but your justice, judge according to right, and do not conclude me to be wicked, because you see me to be miserable, as you have falsly and unjustly done. Or, there shall be no iniquity, to wit, in my words which I have spoken and which I am further about to speak: Which you will find upon the review.

i. e. In this cause or matter between you and me, the Relative without the Antecedent, which is frequent in the Hebrew Language. You will find the right to be on my side.

Marginal references: Ch. 17. 10.; That is, in this matter.

30. Is there iniquity in my tongue ? cannot my tast discern perverse things ?

Consider again, and more throughly examine if there be any untruth or iniquity in what I have already said, or shall further speak to you.

i. e. My judgment which discerns and judgeth of words and actions, as the tast or palate doth of meats.

i. e. False opinions or sinful expressions. I am not so bereft of common understanding, as not to be able to distinguish between good and evil. And therefore if I have uttered, or should utter any perverse words, I should apprehend them to be so as well as you do.

Marginal references: Heb. my palate.

Job 6:1-4   1  Then began Job, and said:   2  Oh that my vexation were but weighed,

And they would put my suffering in the balance against it!   3  Then it would be heavier than the sand of the sea:

Therefore my words are rash.   4  The arrows of the Almighty are in me,

The burning poison whereof drinketh up my spirit;

The terrors of Eloah set themselves in array against me.

Vexation (כּעשׂ) is what Eliphaz has reproached him with (Job 5:2). Job wishes that his vexation were placed in one scale and his היּה (Keri הוּה) in the other, and weighed together (יחד). The noun היּה (הוּה), from הוה (היה), flare, hiare, signifies properly hiatus, then vorago, a yawning gulf, χάσμα, then some dreadful calamity (vid., Hupfeld on Psa 5:10). נשׂא, like נטל, Isa 11:15, to raise the balance, as pendere, to let it hang down; attollant instead of the passive. This is his desire; and if they but understood the matter, it would then be manifest (כּי־עתּה, as Job 3:13, which see), or: indeed then would it be manifest (כּי certainly in this inferential position has an affirmative signification: vid., Gen 26:22; Gen 29:32, and comp. 1Sa 25:34; 2Sa 2:27) that his suffering is heavier than the unmeasurable weight of the sand of the sea. יכבּד is neuter with reference to והיּתי. לעוּ, with the tone on the penult., which is not to be accounted for by the rhythm as in Psa 37:20; Psa 137:7, cannot be derived from לעה, but only from לוּע, not however in the signification to suck down, but from לוּע = לעה, Arab. lagiya or also lagâ , temere loqui, inania effutire, - a signification which suits excellently here.ילע, Pro 20:25, which is doubly accented, and must be pronounced as oxytone, has also this meaning: the snare of a man who has thoughtlessly uttered what is holy (an interjectional clause = such an one has implicated himself), and after (having made) vows will harbour care (i.e., whether he will be able to fulfil them).

His words are like those of one in delirium. עמּדי is to be explained according to Psa 38:3; חמתם, according to Psa 7:15. יערכוּני is short for עלי מלחמה יערכי, they make war against me, set themselves in battle array against me. Böttcher, without brachylogy: they cause me to arm myself, put one of necessity on the defensive, which does not suit the subject. The terrors of God strike down all defence. The wrath of God is irresistible. The sting of his suffering, however, is the wrath of God which his spirit drinks as a draught of poison (comp. Job 21:20), and consequently wrings from him, even from his deepest soul, the thought that God is become his enemy: therefore his is an endless suffering, and therefore is it that he speaks so despondingly.

Job 6:5-7   5  Doth the wild ass bray at fresh grass?

Or loweth an ox over good fodder?   6  Is that which is tasteless eaten unsalted?

Or is there flavour in the white of an egg?   7  That which my soul refused to touch,

The same is as my loathsome food.

The meaning of the first two figures is: He would not complain, if there were really no cause for it; of the two others: It is not to be expected that he should smile at his suffering, and enjoy it as delicate food. על־בּלילו I have translated “over good fodder,” for בּליל is mixed fodder of different kinds of grain, farrago. “Without salt” is virtually adjective to תּפל, insipid, tasteless. What is without salt one does not relish, and there is no flavour in the slime of the yolk of an egg, i.e., the white of an egg (Targ.),Saadia compares b. Aboda zara, 40, a, where it is given as a mark of the purity of the eggs in the roe of fish: מבפנים וחלמון מב מבחוץ חלבון, when the white is outside and the yellow within. or in the slime of purslain (according to Chalmetho in the Peschito, Arab. ḥamqâ ), fatua = purslain), which is less probable on account of ריר (slime, not: broth): there is no flavour so that it can be enjoyed. Thus is it with his sufferings. Those things which he before inwardly detested (dirt and dust of leprosy) are now sicut fastidiosa cibi mei, i.e., as loathsome food which he must eat. The first clause, Job 6:7, must be taken as an elliptic relative clause forming the subject: vid., Ges. §123, 3, c. Such disagreeable counsel is now like his unclean, disgusting diet. Eliphaz desires him to take them as agreeable. דּוי in כּדרי is taken by Ges. Ew., Hahn, Schlottm., Olsh. (§165, b), as constr. from דּוי, sickness, filth; but דּוי, as plur. from דּוה, sick, unclean (especially of female menstruation, Isa 30:22), as Heiligst. among modern commentators explains it, is far more suitable. Hitz. (as anonym. reviewer of Ewald’s Job in the liter. Centralblatt) translates: they (my sufferings) are the morsels of my food; but the explanation of המּה is not correct, nor is it necessary to go to the Arabic for an explanation of כּדרי. It is also unnecessary, with Böttcher, to read כּדוי (such is my food in accordance with my disease); Job does not here speak of his diet as an invalid.

Job 6:8-10   8  Would that my request were fulfilled,

And that Eloah would grant my expectation,   9  That Eloah were willing and would crush me,

Let loose His hand and cut me off: 10  Then I should still have comfort - (I should exult in unsparing pain) -

That I have not disowned the words of the Holy One.

His wish refers to the ending of his suffering by death. Hupfeld prefers to read ותאותי instead of ותקותי (Job 6:8); but death, which he desires, he even indeed expects. This is just the paradox, that not life, but death, is his expectation. “Cut me off,” i.e., my soul or my life, my thread of life (Job 27:8; Isa 38:12). The optative יתּן מי (Ges. §§136, 1) is followed by optative futt., partly of the so-called jussive form, as יאל, velit (Hiph. from ואל, velle), and יתּר, solvat (Hiph. from נתר). In the phrase יד התּיר, the stretching out of the hand is regarded as the loosening of what was hitherto bound. The conclusion begins with וּתהי, just like Job 13:5. But it is to be asked whether by consolation speedy death is to be understood, and the clause with כּי gives the ground of his claim for the granting of the wish, - or whether he means that just this: not having disowned the words of the Holy One (comp. Job 23:11., and אמרי־אל in the mouth of Balaam, the non-Israelitish prophet, Num 24:4, Num 24:16), would be his consolation in the midst of death. With Hupfeld we decide in favour of the latter, with Psa 119:50 in view: this consciousness of innocence is indeed throughout the whole book Job’s shield and defence. If, however, נחמתי (with Kametz impurum) points towards כּי, quod, etc., the clause ואסלּדה is parenthetical. The cohortative is found thus parenthetical with a conjunctive sense also elsewhere (Psa 40:6; Psa 51:18). Accordingly: my comfort - I would exult, etc. - would be that I, etc. The meaning of סלד, tripudiare, is confirmed by the lxx ἡλλόμην, in connection with the Arabic ṣalada (of a galloping horse which stamps hard with its fore-feet), according to which the Targ. also translates ואבוּע (I will rejoice).The primary meaning of סלד, according to the Arabic, is to be hard, then, to tread hard, firm, as in pulsanda tellus; whereas the poetry of the synagogue (Pijut) uses סלּד in the signification to supplicate, and סלד, litany (not: hymn, as Zunz gives it); and the Mishna-talmudic סלד signifies to singe, burn one’s self, and to draw back affrighted.

For יחמל לא, comp. Isa 30:14. (break in pieces unsparingly). יחמל לא certainly appears as though it must be referred to God (Ew., Hahn, Schlottm., and others), since חילה sounds feminine; but one can either pronounce חילה = חיל as Milel (Hitz.), or take יחמל לא adverbially, and not as an elliptical dependent clause (as Ges. §147, rem. 1), but as virtually an adjective: in pain unsparing.

Job 6:11-13 11  What is my strength, that I should wait,

And my end, that I should be patient? 12  Is my strength like the strength of stones?

Or is my flesh brazen? 13  Or am I then not utterly helpless,

And continuance is driven from me?

The meaning of the question (Job 6:11); is: Is not my strength already so wasted away, and an unfortunate end so certain to me, that a long calm waiting is as impossible as it is useless? נפשׁ האריך, to draw out the soul, is to extend and distribute the intensity of the emotion, to be forbearing, to be patient. The question (Job 6:11) is followed by אם, usual in double questions: or is my strength stone, etc. האם, which is so differently explained by commentators, is after all to be explained best from Num. 17:28, the only other passage in which it occurs. Here it is the same as ה אם, and in Num. הלא אם: or is it not so: we shall perish quickly altogether? Thus we explain the passage before us. The interrogative ה is also sometimes used elsewhere for הלא, Job 20:4; Job 41:1 (Ges. §153, 3); the additional אם stands per inversionem in the second instead of the first place: nonne an = an nonne, annon: or is it not so: is not my help in me = or am I not utterly helpless? Ewald explains differently (§356, a), according to which אם, from the formula of an oath, is equivalent to לא. The meaning is the same. Continuance, תּוּשׁיּה, i.e., power of endurance, reasonable prospect is driven away, frightened away from him, is lost for him.

Job 6:14-17 14  To him who is consumed gentleness is due from his friend,

Otherwise he might forsake the fear of the Almighty. 15  My brothers are become false as a torrent,

As the bed of torrents which vanish away - 16  They were blackish from ice,

Snow is hidden in them - 17  In the time, when warmth cometh to them, they are destroyed.

It becometh hot, they are extinguished from their place.

Ewald supplies between Job 6:14 and Job 6:14 two lines which have professedly fallen out (“from a brother sympathy is due to the oppressed of God, in order he may not succumb to excessive grief”). Hitzig strongly characterizes this interpolation as a “pure swindle.” There is really nothing wanting; but we need not even take חסד, with Hitz., in the signification reproach (like Pro 14:34): if reproach cometh to the sufferer from his friend, he forsaketh the fear of God. מס (from מסס, liquefieri) is one who is inwardly melted, the disheartened. Such an one should receive חסד from his friend, i.e., that he should restore him ἐν πνεύματι πραΰ́τητος (Gal 6:1). The waw (Job 6:14) is equivalent to alioqui with the future subjunctive (vid., Ges. §127, 5). Harshness might precipitate him into the abyss from which love will keep him back. So Schnurrer: Afflicto exhibenda est ab amico ipsius humanitas, alioqui hic reverentiam Dei exuit. Such harshness instead of charity meets him from his brothers, i.e., friends beloved as brothers. In vain he has looked to them for reviving consolation. Theirs is no comfort; it is like the dried-up water of a wady. נחל is a mountain or forest brook, which comes down from the height, and in spring is swollen by melting ice and the snow that thaws on the mountain-tops; χειμάῤῥους, i.e., a torrent swollen by winter water. The melting blocks of ice darken the water of such a wady, and the snow falling together is quickly hidden in its bosom (התעלּם). If they begin to be warmed (Pual זרב, cognate to צרב, Eze 21:3, aduri, and שׂרף, comburere), suddenly they are reduced to nothing (נצמת, exstingui); they vanish away בּחמּו, when it becomes hot. The suffix is, with Ew., Olsh., and others, to be taken as neuter; not with Hirz., to be referred to a suppressed את: when the season grows hot. job bewails the disappointment he has experienced, the ”decline” of charityOetinger says that Job 6:15-20 describe those who get ”consumption” when they are obliged to extend “the breasts of compassion” to their neighbour. still further, by keeping to the figure of the mountain torrent.

Job 6:18-20 18  The paths of their course are turned about,

They go up in the waste and perish. 19  The travelling bands of Têma looked for them,

The caravans of Saba hoped for them; 20  They were disappointed on account of their trust,

They came thus far, and were red with shame.

As the text is pointed, ארחות, Job 6:18, are the paths of the torrents. Hitz., Ew., and Schlottm., however, correct ארחות, caravans, which Hahn even thinks may be understood without correction, since he translates: the caravans of their way are turned about (which is intended to mean: aside from the way that they are pursuing), march into the desert and perish (i.e., because the streams on which they reckoned are dried up). So, in reality, all modern commentators understand it; but is it likely that the poet would let the caravans perish in Job 6:18, and in Job 6:19. still live? With this explanation, Job 6:19. drag along tautologically, and the feebler figure follows the stronger. Therefore we explain as follows: the mountain streams, נחלים, flow off in shallow serpentine brooks, and the shallow waters completely evaporate by the heat of the sun. בתּהוּ עלה signifies to go up into nothing (comp. Isa 40:23), after the analogy of בעשׁן כּלה, to pass away in smoke. Thus e.g., also Mercier: in auras abeunt, in nihilum rediguntur. What next happens is related as a history, Job 6:19., hence the praett. Job compares his friends to the wady swollen by ice and snow water, and even to the travelling bands themselves languishing for water. He thirsts for friendly solace, but the seeming comfort which his friends utter is only as the scattered meandering waters in which the mountain brook leaks out. The sing. בּטח individualizes; it is unnecessary with Olsh. to read בּטחוּ.

Job 6:21-23 21  For now ye are become nothing;

You see misfortune, and are affrighted. 22  Have I then said, Give unto me,

And give a present for me from your substance, 23  And deliver me from the enemy’s hand,

And redeem me from the hand of the tyrant?

In Job 6:21, the reading wavers between לו and לא, with the Keri לו; but לו, which is consequently the lectio recepta, gives no suitable meaning, only in a slight degree appropriate, as this: ye are become it, i.e., such a mountain brook; for הייתם is not to be translated, with Stickel and others, estis, but facti estis. The Targum, however, translates after the Chethib: ye are become as though ye had never been, i.e., nothingness. Now, since לא, Aramaic לה, can (as Dan 4:32 shows) be used as a substantive (a not = a null), and the thought: ye are become nothing, your friendship proves itself equal to null, suits the imagery just used, we decide in favour of the Chethib; then in the figure the בתּהוּ עלה corresponds most to this, and is also, therefore, not to be explained away. The lxx, Syr., Vulg., translate לי instead of לו: ye are become it (such deceitful brooks) to me. Ewald proposes to read לי הייתם עתה כן (comp. the explanation, Ges. §137, rem. 3), - a conjecture which puts aside all difficulty; but the sentence with לא commends itself as being bolder and more expressive. All the rest explains itself. It is remarkable that in Job 6:21 the reading תּירוּ is also found, instead of תּראוּ: ye dreaded misfortune, and ye were then affrighted. הבוּ is here, as an exception, properispomenon, according to Ges. §29, 3. כּח, as Pro 5:10; Lev 26:20, what one has obtained by putting forth one’s strength, syn. חיל, outward strength.

Job 6:24-27 24  Teach me, and I will be silent,

And cause me to understand wherein I have failed. 25  How forcible are words in accordance with truth!

But what doth reproof from you reprove? 26  Do you think to reprove words?

The words of one in despair belong to the wind. 27  Ye would even cast lots for the orphan,

And traffic about your friend. נמרצוּ, Job 6:25, in the signification of נמלצוּ (Psa 119:103), would suit very well: how smooth, delicate, sweet, are, etc. (Hirz., Ew., Schlottm.); but this meaning does not suit Job 16:3. Hupfeld, by comparison with mar, bitter, translates: quantumvis acerba; but מה may signify quidquid, though not quantumvis. Hahn compares the Arabic verb to be sick, and translates: in what respect are right words bad; but physical disease and ethical badness are not such nearly related ideas. Ebrard: honest words are not taken amiss; but with an inadmissible application of Job 16:3. Von Gerl. is best: how strong or forcible are, etc. מרץ is taken as related to פּרץ, in the signification to penetrate; Hiph. to goad; Niph. to be furnished with the property of penetrating, - used here of penetrating speech; 1Ki 2:8, of a curse inevitably carried out; Mic 2:10, of unsparing destruction. Words which keep the straight way to truth, go to the heart; on the contrary, what avails the reproving from you, i.e., which proceeds from you? הוכח, inf. absol. as Pro 25:27, and in but a few other passages as subject; מכּם, as Job 5:15, the sword going forth out of their mouth. In Job 6:26 the waw introduces a subordinate adverbial clause: while, however, the words of one in despair belong to the wind, that they may be carried away by it, not to the judgment which retains and analyzes them, without considering the mood of which they are the hasty expression. The futt. express the extent to which their want of feeling would go, if the circumstances for it only existed; they are subjunctive, as Job 3:13, Job 3:16. גּורל, the lot, is to be supplied to תּפּילוּ, as 1Sa 14:42. The verb כּרה, however, does not here signify to dig, so that שׁחת, a pit, should be supplied (Heiligst.), still less: dig out earth, and cast it on any one (Ebrard); but has the signification of buying and selling with על of the object, exactly like Job 39:27.

Job 6:28-30 28  And now be pleased to observe me keenly,

I will not indeed deceive you to your face. 29  Try it again, then: let there be no injustice;

Try it again, my righteousness still stands. 30  Is there wrong on my tongue?

Or shall not my palate discern iniquity?

He begs them to observe him more closely; בּ פּנה, as Ecc 2:11, to observe scrutinizingly. אם is the sign of negative asseveration (Ges. §155, 2, f). He will not indeed shamelessly give them the lie, viz., in respect to the greatness and inexplicableness of his suffering. The challenging שׁוּבוּ we do not translate: retrace your steps, but: begin afresh, to which both the following clauses are better suited. So Schlottm. and von Gerlach. Hahn retains the Chethib שׁובי, in the signification: my answer; but that is impossible: to answer is השׁיב, not שׁוּב. The עוד drawn to שׁובו by Rebia mugrasch is more suitably joined with צדקי־בה, in which בּהּ refers neutrally to the matter of which it treats. They are to try from the beginning to find that comfort which will meet the case. Their accusations are עולה; his complaints, on the contrary, are fully justified. He does not grant that the outburst of his feeling of pain (Job 3) is עולה: he has not so completely lost his power against temptation, that he would not restrain himself, if he should fall into הוּות. Thus wickedness, which completely contaminates feeling and utterance, is called (Psa 52:4).

Job's Reply to Eliphaz. (b. c. 1520.)

1 But Job answered and said, 2 Oh that my grief were thoroughly weighed, and my calamity laid in the balances together! 3 For now it would be heavier than the sand of the sea: therefore my words are swallowed up. 4 For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. 5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder? 6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg? 7 The things that my soul refused to touch are as my sorrowful meat.

Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly.

I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, v. 2, 3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, ch. xxiii. 2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied.

II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, v. 4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, John xii. 27. My soul is exceedingly sorrowful, Matt. xxvi. 38. My God, my God, why hast thou forsaken me? Matt. xxvii. 46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God.

III. He reflects upon his friends for their severe censures of his complaints and their unskilful management of his case. 1. Their reproofs were causeless. He complained, it is true, now that he was in this affliction, but he never used to complain, as those do who are of a fretful unquiet spirit, when he was in prosperity: he did not bray when he had grass, nor low over his fodder, v. 5. But, now that he was utterly deprived of all his comforts, he must be a stock or a stone, and not have the sense of an ox or a wild ass, if he did not give some vent to his grief. He was forced to eat unsavoury meats, and was so poor that he had not a grain of salt wherewith to season them, nor to give a little taste to the white of an egg, which was now the choicest dish he had at his table, v. 6. Even that food which once he would have scorned to touch he was now glad of, and it was his sorrowful meat, v. 7. Note, It is wisdom not to use ourselves or our children to be nice and dainty about meat and drink, because we know not how we or they may be reduced, nor how that which we now disdain may be made acceptable by necessity. 2. Their comforts were sapless and insipid; so some understand v. 6, 7. He complains he had nothing now offered to him for his relief that was proper for him, no cordial, nothing to revive and cheer his spirits; what they had afforded was in itself as tasteless as the white of an egg, and, when applied to him, as loathsome and burdensome as the most sorrowful meat. I am sorry he should say thus of what Eliphaz had excellently well said, ch. v. 8, &c. But peevish spirits are too apt thus to abuse their comforters.

8 Oh that I might have my request; and that God would grant me the thing that I long for! 9 Even that it would please God to destroy me; that he would let loose his hand, and cut me off! 10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One. 11 What is my strength, that I should hope? and what is mine end, that I should prolong my life? 12 Is my strength the strength of stones? or is my flesh of brass? 13 Is not my help in me? and is wisdom driven quite from me?

Ungoverned passion often grows more violent when it meets with some rebuke and check. The troubled sea rages most when it dashes against a rock. Job had been courting death, as that which would be the happy period of his miseries, ch. iii. For this Eliphaz had gravely reproved him, but he, instead of unsaying what he had said, says it here again with more vehemence than before; and it is as ill said as almost any thing we meet with in all his discourses, and is recorded for our admonition, not our imitation.

I. He is still most passionately desirous to die, as if it were not possible that he should ever see good days again in this world, or that, by the exercise of grace and devotion, he might make even these days of affliction good days. He could see no end of his trouble but death, and had not patience to wait the time appointed for that. He has a request to make; there is a thing he longs for (v. 8); and what is that? One would think it should be, "That it would please God to deliver me, and restore me to my prosperity again;" no, That it would please God to destroy me, v. 9. "As once he let loose his hand to make me poor, and then to make me sick, let him loose it once more to put an end to my life. Let him give the fatal stroke; it shall be to me the coup de grace—the stroke of favour," as, in France, they call the last blow which dispatches those that are broken on the wheel. There was a time when destruction from the Almighty was a terror to Job (ch. xxxi. 23), yet now he courts the destruction of the flesh, but in hopes that the spirit should be saved in the day of the Lord Jesus. Observe, Though Job was extremely desirous of death, and very angry at its delays, yet he did not offer to destroy himself, nor to take away his own life, only he begged that it would please God to destroy him. Seneca's morals, which recommend self-murder as the lawful redress of insupportable grievances, were not then known, nor will ever be entertained by any that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break prison, but wait for a fair discharge.

II. He puts this desire into a prayer, that God would grant him this request, that it would please God to do this for him. It was his sin so passionately to desire the hastening of his own death, and offering up that desire to God made it no better; nay, what looked ill in his wish looked worse in his prayer, for we ought not to ask any thing of God but what we can ask in faith, and we cannot ask any thing in faith but what is agreeable to the will of God. Passionate prayers are the worst of passionate expressions, for we should lift up pure hands without wrath.

III. He promises himself effectual relief, and the redress of all his grievances, by the stroke of death (v. 10): "Then should I yet have comfort, which now I have not, nor ever expect till then." See, 1. The vanity of human life; so uncertain a good is it that it often proves men's greatest burden and nothing is so desirable as to get clear of it. Let grace make us willing to part with it whenever God calls; for it may so happen that even sense may make us desirous to part with it before he calls. 2. The hope which the righteous have in their death. If Job had not had a good conscience, he could not have spoken with this assurance of comfort on the other side death, which turns the tables between the rich man and Lazarus. Now he is comforted, and thou art tormented.

IV. He challenges death to do its worst. If he could not die without the dreadful prefaces of bitter pains and agonies, and strong convulsions, if he must be racked before he be executed, yet, in prospect of dying at last, he would make nothing of dying pangs: "I would harden myself in sorrow, would open my breast to receive death's darts, and not shrink from them. Let him not spare; I desire no mitigation of that pain which will put a happy period to all my pains. Rather than not die, let me die so as to feel myself die." These are passionate words, which might better have been spared. We should soften ourselves in sorrow, that we may receive the good impressions of it, and by the sadness of the countenance our hearts, being made tender, may be made better; but, if we harden ourselves, we provoke God to proceed in his controversy; for when he judgeth he will overcome. It is great presumption to dare the Almighty, and to say, Let him not spare; for are we stronger than he? 1 Cor. x. 22. We are much indebted to sparing mercy; it is bad indeed with us when we are weary of that. Let us rather say with David, O spare me a little.

V. He grounds his comfort upon the testimony of his conscience for him that he had been faithful and firm to his profession of religion, and in some degree useful and serviceable to the glory of God in his generation: I have not concealed the words of the Holy One. Observe, 1. Job had the words of the Holy One committed to him. The people of God were at that time blessed with divine revelation. 2. It was his comfort that he had not concealed them, had not received the grace of God therein in vain. (1.) He had not kept them from himself, but had given them full scope to operate upon him, and in every thing to guide and govern him. He had not stifled his convictions, imprisoned the truth in unrighteousness, nor done any thing to hinder the digestion of this spiritual food and the operation of this spiritual physic. Let us never conceal God's word from ourselves, but always receive it in the light of it. (2.) He had not kept them to himself, but had been ready, on all occasions, to communicate his knowledge for the good of others, was never ashamed nor afraid to own the word of God to be his rule, nor remiss in his endeavours to bring others into an acquaintance with it. Note Those, and those only, may promise themselves comfort in death who are good, and do good, while they live.

VI. He justifies himself, in this extreme desire of death, from the deplorable condition he was now in, v. 11, 12. Eliphaz, in the close of his discourse, had put him in hopes that he should yet see a good issue of his troubles; but poor Job puts these cordials away from him, refuses to be comforted, abandons himself to despair, and very ingeniously, yet perversely, argues against the encouragements that were given him. Disconsolate spirits will reason strangely against themselves. In answer to the pleasing prospects Eliphaz had flattered him with, he here intimates, 1. That he had no reason to expect any such thing: "What is my strength, that I should hope? You see how I am weakened and brought low, how unable I am to grapple with my distempers, and therefore what reason have I to hope that I should out-live them, and see better days? Is my strength the strength of stones? Are my muscles brass and my sinews steel? No, they are not, and therefore I cannot hold out always in this pain and misery, but must needs sink under the load. Had I strength to grapple with my distemper, I might hope to look through it; but, alas! I have not. The weakening of my strength in the way will certainly be the shortening of my days," Ps. cii. 23. Note, All things considered, we have no reason to reckon upon the long continuance of life in this world. What is our strength? It is depending strength. We have no more strength than God gives us; for in him we live and move. It is decaying strength; we are daily spending the stock, and by degrees it will be exhausted. It is disproportionable to the encounters we may meet with; what is our strength to be depended upon, when two or three days' sickness will make us weak as water? Instead of expecting a long life, we have reason to wonder that we have lived hitherto and to feel that we are hastening off apace. 2. That he had no reason to desire any such thing: "What is my end, that I should desire to prolong my life? What comfort can I promise myself in life, comparable to the comfort I promise myself in death?" Note, Those who, through grace, are ready for another world, cannot see much to invite their stay in this world, or to make them fond of it. That, if it be God's will, we may do him more service and may get to be fitter and riper for heaven, is an end for which we may wish the prolonging of life, in subservience to our chief end; but, otherwise, what can we propose to ourselves in desiring to tarry here? The longer life is the more grievous will its burdens be (Eccl. xii. 1), and the longer life is the less pleasant will be its delights, 2 Sam. xix. 34, 35. We have already seen the best of this world, but we are not sure that we have seen the worst of it.

VII. He obviates the suspicion of his being delirious (v. 13): Is not my help in me? that is, "Have I not the use of my reason, with which, I thank God, I can help myself, though you do not help me? Do you think wisdom is driven quite from me, and that I am gone distracted? No, I am not mad, most noble Eliphaz, but speak the words of truth and soberness." Note, Those who have grace in them, who have the evidence of it and have it in exercise, have wisdom in them, which will be their help in the worst of times. Sat lucis intus—They have light within.

14 To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty. 15 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away; 16 Which are blackish by reason of the ice, and wherein the snow is hid: 17 What time they wax warm, they vanish: when it is hot, they are consumed out of their place. 18 The paths of their way are turned aside; they go to nothing, and perish. 19 The troops of Tema looked, the companies of Sheba waited for them. 20 They were confounded because they had hoped; they came thither, and were ashamed. 21 For now ye are nothing; ye see my casting down, and are afraid.

Eliphaz had been very severe in his censures of Job; and his companions, though as yet they had said little, yet had intimated their concurrence with him. Their unkindness therein poor Job here complains of, as an aggravation of his calamity and a further excuse of his desire to die; for what satisfaction could he ever expect in this world when those that should have been his comforters thus proved his tormentors?

I. He shows what reason he had to expect kindness from them. His expectation was grounded upon the common principles of humanity (v. 14): "To him that is afflicted, and that is wasting and melting under his affliction, pity should be shown from his friend; and he that does not show that pity forsakes the fear of the Almighty." Note, 1. Compassion is a debt owing to those that are in affliction. The least which those that are at ease can do for those that are pained and in anguish is to pity them,—to manifest the sincerity of a tender concern for them, and to sympathize with them,—to take cognizance of their case, enquire into their grievances, hear their complaints, and mingle their tears with theirs,—to comfort them, and to do all they can to help and relieve them: this well becomes the members of the same body, who should feel for the grievances of their fellow-members, not knowing how soon the same may be their own. 2. Inhumanity is impiety and irreligion. He that withholds compassion from his friend forsakes the fear of the Almighty. So the Chaldee. How dwells the love of God in that man? 1 John iii. 17. Surely those have no fear of the rod of God upon themselves who have no compassion for those that feel the smart of it. See Jam. i. 27. 3. Troubles are the trials of friendship. When a man is afflicted he will see who are his friends indeed and who are but pretenders; for a brother is born for adversity, Prov. xvii. 17; xviii. 24.

II. He shows how wretchedly he was disappointed in his expectations from them (v. 15): "My brethren, who should have helped me, have dealt deceitfully as a brook." They came by appointment, with a great deal of ceremony, to mourn with him and to comfort him (ch. ii. 11); and some extraordinary things were expected from such wise, learned, knowing men, and Job's particular friends. None questioned but that the drift of their discourses would be to comfort Job with the remembrance of his former piety, the assurance of God's favour to him, and the prospect of a glorious issue; but, instead of this, they most barbarously fall upon him with their reproaches and censures, condemn him as a hypocrite, insult over his calamities, and pour vinegar, instead of oil, into his wounds, and thus they deal deceitfully with him. Note, It is fraud and deceit not only to violate our engagements to our friends, but to frustrate their just expectations from us, especially the expectations we have raised. Note, further, It is our wisdom to cease from man. We cannot expect too little from the creature nor too much from the Creator. It is no new thing even for brethren to deal deceitfully (Jer. ix. 4, 5; Mic. vii. 5); let us therefore put our confidence in the rock of ages, not in broken reeds-in the fountain of life, not in broken cisterns. God will out-do our hopes as much as men come short of them. This disappointment which Job met with he here illustrates by the failing of brooks in summer.

1. The similitude is very elegant, v. 15-20. (1.) Their pretensions are fitly compared to the great show which the brooks make when they are swollen with the waters of a land flood, by the melting of the ice and snow, which make them blackish or muddy, v. 16. (2.) His expectations from them, which their coming so solemnly to comfort him had raised, he compares to the expectation which the weary thirsty travellers have of finding water in the summer where they have often seen it in great abundance in the winter, v. 19. The troops of Tema and Sheba, the caravans of the merchants of those countries, whose road lay through the deserts of Arabia, looked and waited for supply of water from those brooks. "Hard by here," says one, "A little further," says another, "when I last travelled this way, there was water enough; we shall have that to refresh us." Where we have met with relief or comfort we are apt to expect it again; and yet it does not follow; for, (3.) The disappointment of his expectation is here compared to the confusion which seizes the poor travellers when they find heaps of sand where they expected floods of water. In the winter, when they were not thirsty, there was water enough. Every one will applaud and admire those that are full and in prosperity. But in the heat of summer, when they needed water, then it failed them; it was consumed (v. 17); it was turned aside, v. 18. When those who are rich and high are sunk and impoverished, and stand in need of comfort, then those who before gathered about them stand aloof from them, those who before commended them are forward to run them down. Thus those who raise their expectations high from the creature will find it fail them when it should help them; whereas those who make God their confidence have help in the time of need, Heb. iv. 16. Those who make gold their hope will sooner or later be ashamed of it, and of their confidence in it (Ezek. vii. 19); and the greater their confidence was the greater their shame will be: They were confounded because they had hoped, v. 20. We prepare confusion for ourselves by our vain hopes: the reeds break under us because we lean upon them. If we build a house upon the sand, we shall certainly be confounded, for it will fall in the storm, and we must thank ourselves for being such fools as to expect it would stand. We are not deceived unless we deceive ourselves.

2. The application is very close (v. 21): For now you are nothing. They seemed to be somewhat, but in conference they added nothing to him. Allude to Gal. ii. 6. He was never the wiser, never the better, for the visit they made him. Note, Whatever complacency we may take, or whatever confidence we may put, in creatures, how great soever they may seem and how dear soever they may be to us, one time or other we shall say of them, Now you are nothing. When Job was in prosperity his friends were something to him, he took complacency in them and their society; but "Now you are nothing, now I can find no comfort but in God." It were well for us if we had always such convictions of the vanity of the creature, and its insufficiency to make us happy, as we have sometimes had, or shall have on a sick-bed, a death-bed, or in trouble of conscience: "Now you are nothing. You are not what you have been, what you should be, what you pretend to be, what I thought you would have been; for you see my casting down and are afraid. When you saw me in my elevation you caressed me; but now that you see me in my dejection you are shy of me, are afraid of showing yourselves kind, lest I should thereby be emboldened to beg something of you, or to borrow" (compare v. 22); "you are afraid lest, if you own me, you should be obliged to keep me." Perhaps they were afraid of catching his distemper or of coming within smell of the noisomeness of it. It is not good, either out of pride or niceness, for love of our purses or of our bodies, to be shy of those who are in distress and afraid of coming near them. Their case may soon be our own.

22 Did I say, Bring unto me? or, Give a reward for me of your substance? 23 Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? 24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. 25 How forcible are right words! but what doth your arguing reprove? 26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? 27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend. 28 Now therefore be content, look upon me; for it is evident unto you if I lie. 29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. 30 Is there iniquity in my tongue? cannot my taste discern perverse things?

Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,

I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (v. 22), or, Deliver me, v. 23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own,—that he was utterly ruined and impoverished,—that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress,—that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph. iii. 20.

II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (v. 24, 25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.

III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (v. 26, 27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him:—1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Ps. cxxvii. 5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Ps. xxxix. 1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.

IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (v. 28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, v. 30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (v. 29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.

CHAP. VI Verſe 1. But Job anſwered and ſaid]

ELiphaz thought he had ſilenced him, and ſet him down with ſo much reaſon, that he ſhould have had nothing to reply, yet Job deſirous to diſaſperſe himſelf, and to clear-up his reputation, anſwered and ſaid. For indeed Negligere quid de ſe quiſque ſentiat, non ſolum arragantis eſt, ſed & diſſoluti, ſaith one; that is, altogether to neglect what others think or ſpeak of a mans ſelf, and not to make apology, is the part not only of a proud, but of a diſſolute perſon [illegible: 1 letter] ſilence ſometimes argueth guiltineſſe, or at leaſt it ſtrengtheneth ſuſpition.

Verſe 2. O[illegible: 1 letter] that my griefe were throughly weighed] Heb. were weighed by weighing. The word rendred griefe ſignifieth alſo Ang[illegible: 2 letters], and is th[illegible: 1 letter] ſame with that wherewith Eliphaz began his ſpeech, chap. 5.2. where he ſaith, Wrath killeth the fooliſh man, pointing at Job, as an angry man exalting folly. Here therefore Job beginneth his refutation: wiſhing, that that, anger or griefe of his, ſo hardly cenſured, were duely weighed in an even ballance for then it would appeare that there was ſome reaſon for his paſſion, that he had enough upon him to cry for, and that he had not complained without a cauſe. We read of a certaine Philoſopher, who hearing of his ſons death, brake out into a loud lamentation: for which being reproved, Permit[illegible: 3 letters]e, inquit, ut homo ſim, ſuffer me, I pray you, (ſaid he) to ſhew my ſelf to be a man; that is, ſenſible of my ſufferings.

And my calamity laid in the balances together] That is, that my calamity were accurately ſet againſt my grief, my laments and my torments equally poiſed; it would then appear that I have not yet grieved or complained up to the height or weight of thoſe calamities which are upon mee. Even to day is my complaint bitter, (ſaith he elſewhere in anſwer to Eliphaz too, interpreting his complaints to be rebellion againſt God) My ſtroake is heavier the[illegible: 1 letter] my gro[illegible: 1 letter]ning, chap. 23.2.

Verſe 3. For now it would b[illegible: 1 letter] heavier then the ſand of the ſea] How light ſoever thou, O Eliphaz, eſteemeſt it, as being in a proſperous condition. It is eaſie to ſwim in a warm bath: and every bird can ſing in a ſunſhine-day. But grief lieth like a load of lead upon the ſoule, heavy and cold; afflicting it, as an unſupportable burden doth the body. It ſo oppreſſed the poor Iſraelites in Egypt, that they had no mind to hearken to Moſes, E[illegible: 1 letter]e[illegible: 1 letter]d, 6.9. Solomon cryes out, A wounded ſpirit who can beare? Prov. 18.[illegible: 1 letter]4. My ſoule is very heavy, and exceeding ſorrowful, even unto death, ſaith our bleſſed Saviour, Matth 26.37, 38. then when the Father made all our ſins to meet upon him, and be bare our griefs and carried our ſorrowe[illegible: 1 letter], Iſa. 13.4, 12. Sure it is, that had he not been God as well as man, he had beene utterly cruſhed by that unconceivable weight of ſin and wrath that he then groaned under. Oh what will all Christ leſſ[illegible: 1 letter] perſons do in hell, where God ſhall lay upon them and not ſpare! they would faine fly out of his hand, Job 27.22. bur that cannot be.

Therefore my words are ſwallowed up] Vix loqui poſſum, vox faucibus haevet: I want words, which yet, if I had them at will, would be far too weak to utter the grief of my mind. Broughton rendreth it, Therefore my words fall ſhort, they are ſemeſa, ſaith Junius, half-eaten before ſpoken: I am (as it were) gagg'd with grief: or, my words are even ſmothered up with ſighs and ſobs. Thus Job rhetoricates, and yet thinkes himſelf greatly word-bound.

Verſe 4. For the arrowes of the Almighty are within me] What marvel then though his fleſh had no reſt, but he was troubled on every ſide, ſith without were fightings, within were feares, 2 Cor. 7.5. The arrowes not of a mighty man, as Pſal. 127.4. but of an Almighty God, Troubles without, and terrours within? David felt theſe arrowes, and complaineth of them heavily, Pſal. 38.1, 2. He ſhall ſh[illegible: 1 letter]ot as them with an arrow, ſuddenly ſhall they be wounded, ſaith he of thoſe his enemies who had bent their bow, and ſhot their arrowes at him, even bitter words, Pſal. 64.3, 7. God will make his arrowes drunk with the blood of ſuch perſons, Deut. 32.42. But the arrowes Job here complaines of, were poiſoned or invenomed arrowes.

The poiſon whereof drinketh up my ſpirits] Dryeth them up, and corrupts the blood in which the ſpirits are, ſprinkling in my veines a mortall poiſon, working greateſt dolour, and deſtemper. The Scr[illegible: 1 letter]hians and other nations uſed to dip their darts in the blood and gall of Aſps and Vipers, the venemous heat of which, like a fire in their fleſh, killed the wounded with torments, the likeſt hell of any other: and hereunto Job alludeth.

The terrours of God do ſet themſelves in array againſt me] i. e. the terrible ſtrokes of God who ſeemeth to fight againſt me with his own hand, to ruſh upon me as the Angel once did upon Balaam with a drawn ſword in his hand, threatning therewith to cut off my head, as David did Goliah's, yea to ſend me packing to hell in the very ſuburbs whereof, methinks, I feel to be already, and ſhall not I be ſuffered to complain? a galled ſhoulder will ſhrink under a load, though it be but light; and a little water is heavy in a leaden veſſel. But the word here uſed for terrors, noteth the most terrible terrors, helliſh terrors, and worſe, for they are the terrors of God, ſurpaſſing great, 2 Cor. 5.11. which made Jeremy pray ſo hard, Be not thou a terrour to me, O Lord, and then I care not greatly what befalleth me. Whiles I ſuffer thy terrors, I am diſtracted, ſaith Hemun, Pſalm 88.15. Adde hereunto, that theſe terrours of God had ſet themſelves in array, they were in a military manner marſhalled and imbattailed againſt him, as Jer. 50.9. God afflicted Job methodically and reſolvedly; he led up his army (as a Reverend man phraſeth it) exactly form'd to a pitcht battel againſt him, and this was truly terrible; for who, ſaith Moſes, knoweth the power of his wrath? ſith the apprehenſion and approach of it was ſo terrible to an upright-hearted Job, to an heroicall Luther, upon whom Gods terrors were ſo heavy for a time,In epiſt. ad Melanc. ut nec calor, nec ſanguis, nec ſenſus, nec vox ſupereſſet: that neither heat, nor blood, nor ſenſe, nor voice remained, but his body ſeemed dead, as Justus Jonas an eye-witneſſe reporteth: agreeable whereunto is that memorable ſpeech of Luther, Nihil eſt tentatio vel univerſi mundi, & totius inferri in unum conflata &c. The temptation and terrour of all the world; nay, of all hell put together is nothing to that, wherein God ſetteth himſelf in battle-array againſt a poore ſoule: In which caſe, that is excellent counſel that one giveth in theſe words; When thy ſins and Gods wrath meeting in thy conſcience make thee deadly ſick, as Iſai. 33. then powre forth thy ſoul in confeſſion: and as it will eaſe thee (as vomiting uſeth to do) ſo alſo it will move God to pity, and to give thee cordials and comforts to reſtore thee.

Verſe 5. Doth the wilde aſs bray when he hath graſſe?] q. d. Sure they doe not. As if theſe creatures, wilde or tame, want neceſſary food, you give them leave to fill the aire with their out-cryes; yea, you ſupply their wants; but for me ye will do neither, ſuch is your tenderneſſe and love toward me. Nay, ye condemne me for that which is naturally common to all creatures. Ye muſt needs think I am not without aylement that make ſuch great lamentations, unleſſe ye conceit that I am fallen below the ſtirrup of reaſon, nay, of ſenſe. It is eaſie for you who want neither graſſe nor fodder, or mixt meat. (as the word ſignifieth) who lie at rack and manger, as it were, and have all that heart can wiſh, or need require; it is eaſie, I ſay, for you to reſt contented, and to forbeare complaints. But why am I ſo ſeverely cenſured for impatient, who am ſtript of all, and have nothing left me, praeter coelum & coenum, as he ſaid, but only aire to breath in, and a dung-hill to ſit on; not to ſpeak of my inward troubles &c.

Verſe 6. Can that which is unſavory be eaten without ſalt?] Or can that which is unſavory for want of ſalt be eaten? Hunger will downe with unſavory or unpleaſant food, though ſalt or ſawce be wanting: but when meat is putrified for want of ſalt, and full or maggots, it will hardly be eaten, unleſſe it be in extreme famine: it is as if he ſhould ſay, a man doth with no good will feed upon unſavory or loathſome meats; how then can I uſe ſuch moderation as you deſire I ſhould, my evils being extreme, ſweetned with no kind of comfort, nor ſeaſoned with any thing that is any way toothſome or wholeſome? that I ſpeake not of your taſteleſſe and inſulſe ſpeeches, which are no ſmall vexation to me.

Verſe 7. The things that my ſoul refuſed to touch &c.] I ſuffer ſuch torments even in my very ſoule, as the very thought of them would heretofore have affrighted me. Thus Mr. Dio[illegible: 1 letter]ate. Others take ſoule here for the appetite, and ſo make this the ſenſe: Thoſe things which I exceedingly loathed, and would once have thought ſcorn to have touched, are now my ſorrowful meat: I am forced with an heavy heart to feed upon them for want of better: and they go down the worſe, becauſe you vex me with your hard words (who have little need of ſuch choke-peares) and will not allow me the liberty of a needfull lamentation, which yet I muſt needsly take (leſt heart ſhould breake) and ſay as before chap. 3. though with ſome more reſpect to God, the object of my preſent prayer;

Verſe 8. O that [illegible: 1 letter] might have my requeſt!] How heartily begs Job for death, as a medicine of all his maladies and miſeries; as that which would bring him m[illegible: 1 letter]l[illegible: 1 letter]rum ademptio[illegible: 1 letter]em, [illegible: 3 letters]orum, adepti[illegible: 1 letter]nem, freedome from all evil, fruition of all good: By the force of his faith, he lookes upon death as the beſt phyſician that would cure him of all infirmities inward and outward, and of all at once, and for ever. Job might likely be of the ſame mind that Cha[illegible: 1 letter]cer was, who took for his Engliſh motto Farewell Phyſick; and for his Latine one, Mors arumnarum requies, death will be a ſweet reſt from all my labours: the ſame [illegible: 1 letter]o a believer death is, that mount Ararat was to Noah, where his ark reſted after long toſſing: or as Michel was to David, a meanes to ſhift him out of the way when Saul ſent to ſlay him: or as the fall of the houſe was to Samſon, an end of all his ſorrowes and ſufferings: hence it is that he rejoyceth under hope, and with ſtretcht out neck, looks and longs for deaths coming, as dearly as ever Siſe[illegible: 1 letter]a's mother did out of a window for the coming of her ſon laden with ſpoiles from the battel. As when death is come indeed, he welcometh it, as Jael did the fame Siſena (but much in one heartily) with Turn in my Lord, turn in to mee, Judg. 4.18. and further beſpeaketh it, as Jacob did his brother Eſau, at their interview; Surely I have ſeen thy face, as the face of God who hath made thee to meet me with kiſſes in ſtead of frowns, and hath ſent thee to guard me ſafe home to my fathers houſe.

And that God would grant me the thing that I long for.] Or, have long looked for. Heb. my hope or my expectation as that which will put a period to my miſeries, and poſſeſſe me of heavens happineſſe, as that which will be a poſtern to let out temporall life, but a ſtreet-door to let in eternal.

Verſe 9. That [illegible: 1 letter]t would pleaſe God to deſtroy me.] That is, to diſpatch me out of this world, and fend me to a be[illegible: 1 letter]ter. A diſſolution would be far more acceptable to Job, then that reſtitution which Eliph[illegible: 1 letter]z ſeemed to promiſe him, chap. 5.24. Its as if Job ſhould ſay; Take you the world amongſt you, ſith you like it ſo well, I have move then enough of it: I am neither fond of life, nor afraid of death, but the cleane contrary: I had rather die then dine, and crave no greater favour then to have more weight laid upon me that I may die out of hand. Feri Domine, feri [illegible: 1 letter]nam à peceatis [illegible: 1 span] Luther once ſaid, ſtrike Lord, ſtrike deepe, for thou haſt pardoned my ſins, and wilt ſave my ſoule.

That he would let looſe his hand] That now ſeemeth tied, or hound behind him, Manus ligata vide[illegible: 1 letter]u[illegible: 1 letter] quando parcit, ſaith Vatablus. God had chained up Satan, and ſtrictly charged him not to take away Jobs life: but this is it that Job would fain have done. Mortality he would account no ſmall mercy: he deſired nothing more then to be diſſolved, and to be with Chriſt, he might do it becauſe he knew that his Redeemer lived &c. So might Simeon, becauſe he had ſeen Gods ſalvation: and ſo might Paul who had fought a good fight, and kept the faith. But how could Plato ſay in the eighth of his lawes, The communion of the ſoule with the body is not better then the diſſolution, as I would ſay, if I were to ſpeak in earneſt? [non-Latin text not transcribed]. Plato. His maſter Socrates, when to die, was nothing ſo confident: for he ſhut up his laſt ſpeech with theſe words, as both Plato himſelf, and Cicero tell us, Temp[illegible: 2 letters] eſt jam hinc abire[illegible: 1 letter] It is now high time for us to go hence; for me to die, and for you to live longer: and whether of theſe two is the better, the gods immortall know; hominem quidem arbir[illegible: 1 letter]or ſciro neminem, it is above the knowledge, I believe, of any man living. Thus he: but Job was better perſwaded; otherwiſe he would have been better adviſed then thus earneſtly to have deſired death.

And cut me off.] Avidè me abſumat quaſi ex morte mea ingens lucrum reportatur[illegible: 2 letters]. Let him greedily cut the [illegible: 1 word] (ſo the word ſignifieth) even as if he were to have ſome great gain,Pi[illegible: 1 letter]eda. or get ſome rich booty by my blood.

Verſe 10. Thou ſhould I [illegible: 1 word] have comfort, yea, I would harden my ſelf in ſorrow &c.] I would take hard on, and bea[illegible: 1 letter] what befalleth me as well as I could, by head and ſhoulders, had I but hopes of an end by death; as having this for my comfort;

I have not concealed the words of the Holy One.] I have boldly profeſſed the true Religion, Pſ. 40.10. & 116.10. & 119.43. not [illegible: 2 letters]ared to preach the truth ſincerely to others for Gods glory, and their good; however you may judge of me. I never rejected the word of God, but have highly honoured it; ſo that my deſire of death is not deſperate, as you may conceive, but an effect of good aſſurance that by death heaven advanceth forward that happy term, when all my miſeries ſhall end at once: and hence it is, that I am ſo greedy after the grave.

Verſe 11. What is my ſtrength, that I ſhould hope?] q. d. Thou haſt told me (O Eliphaz) that if I frame to a patient and peaceable behaviour under Gods chaſtiſement, I ſhall go to my grave in a good old age: &c. but, alaſſe, it is now paſt time of day with me for that matter: my breath is corrupt, my dayes are extinct, the graves are ready for me, chap. 17.1.] Were I as young and luſty as ever I have been, ſome ſuch things as ye have promiſed me might be hoped for; but alaſſe, the map of age is figured on my forehead, the calenders of death appeare in the furrowes of my face: beſides my many ſores and ſickneſſes, which if they continue but a while, will certainly make an end of mee.

And what is mine end] i.e. The later part of my life: what is that elſe, but trouble and ſorrow? ſee this elegantly ſet forth by Solomon, Eccleſ. 12.2, 3, 4, &c.

That I ſhould prolong my life] That I ſhould deſire my life to be prolonged or eeked out to that? De re r[illegible: 1 letter]ſt. lib. 1. cap. 1. Rather let it be my [illegible: 1 letter]are with Varro, ut ſarcinas colligam antequàm proficiſcar è vita, to be ready for death, which ſeemeth ſo ready for mee.

Verſe 12. Is my ſtrength the strength of ſtones? Or, Is my fleſh of braſſe?] Is it made of marble, or of the hardeſt metal? as it is ſaid of one in Homer, that hee was [non-Latin text not transcribed], of brazen bowles, and of Julius Scaliger, that he had a golden ſoule in an iron body: he was a very Iron ſides, but ſo was not Job: he had neither a body of braſſe, nor ſinewes of iron, to ſtand out againſt ſo many ſtormes, and beare ſo many batteries; he felt what he endured, and could not long endure what he felt. As for the damned in hell, they are by the power of God upheld for ever, that they may ſuffer his fierce wrath for ever; which elſe they could never do. And as for thoſe deſperate Aſſaſines, Baltaſar Gerardus the Burgundian, who ſlew the Prince of Orange Anno Dom. 1584. and Ravilliac (Ferale illud prodigium, as one calleth him, that hideous hel[illegible: 1 letter]hound) who ſlew Henry the fourth of France in the midſt of his preparations, and endured thereupon moſt exquiſite torments; this they did out of ſtupidity of ſenſe, not ſolidity of faith; and from a wretchleſſe deſperation, not a confident reſolution.

Verſe 13. Is not my help in me?] Have I not ſomething within wherewith to ſuſtaine me amidſt all my ſorrowes, viz. the teſtimony of my conſcience, that in ſimplicity and godly ſincerity, I have had my converſation in the world, 2 Cor. 1.12. [illegible: 1 letter]o, this is my rejoycing, this is my cordial &c. Innuit innocentiam ſuam, a[illegible: 1 letter] vita integritatem, ſaith Druſius: he meaneth the innocency and integrity of his heart, and this was the help Job knew he had in ſtore, this was the wiſedome or right reaſon he ſpeaketh of in the following words, and is wiſedome (or vertue) driven quite from me? no, no; that holdeth out and abideth when all things elſe in the world paſſe away and vaniſh[illegible: 1 letter], as the word Tuſhijah importeth. Job had a ſubſiſtence ſtill: for his life conſiſted not in the abundance which he had poſſeſſed, but was now bereft of. The world calleth wealth ſubstance, but God giveth that name to Wiſedome only. The world he ſetteth forth by a word that betokeneth change, for its mutability, Prov. 3.8. and the things thereof he calleth Non-entia, Prov. 23.5. Wilt thou ſet thine eyes, ſaith he, upon that which is not? and which hath no price but what opinion ſetteth upon it? Grace being a particle of the divine nature, is unlooſable, unperiſhable. — Virtus poſt funera venit.

Verſe 14. To him that is afflicted] Heb. melted, viz. in the furnace of affliction, which melteth mens hearts, and maketh them malleable, as fire doth the hardeſt metals, Pſal. 22.15. Joſh. 7.5.

Pity ſhould le ſhewed from his friend] By a ſweet tender melting frame of ſpirit, ſuch as was that of the Church, Pſal. 102.13. and that of Paul, 2 Cor. 11.29. Who is weak[illegible: 1 letter] and I am not weak, ſc. by way of ſympathy? who is offended, and I burne not? when others are hurt, I feele twinges; as the tongue complaineth for the hurt of the toe, and as the heart condoleth with the heele, and there is a fellow-feeling amongſt all the members: ſo there is likewiſe i[illegible: 1 letter] the myſticall body.

From his friend] who is made for the day of adverſity, Prov. 17.17. and ſhould ſhew [illegible: 1 letter]ove at all times, [non-Latin text not transcribed]. Et cum fortuna ſtatque cadis que fides. and eſpecially in evil times: but poor Job bewaileth the want of ſuch faithfull friends. David alſo complaineth to God (his onely faſt friend) of thoſe that would be the cauſes, but not the companions of his calamity, that would fawn upon him in his flouriſh, but forſake him in his miſery, My lovers and friends ſtand aloof &c. they looked on him, and ſo paſſed by him as the Prieſt and the Levite did the wounded paſſenger, Luke 10.32. But God takes it ill that any ſhould once look upon his afflicted, unleſſe it be to pity and relieve them, Obad. 12.13. and hath threatned an evil, an only evil, without the leaſt mixture of mercy, to ſuch as ſhew no mercy to thoſe in miſery, Jam. 2.13.

But he hath forſaken the fear of the Almighty] Which whereſoever it is in the power of it, frameth a man to all the duties both of piety and charity. O[illegible: 1 letter]adiah feared God greatly, and it well appeared by his pity to the perſecuted Prophets. Cornelius feared God, and (as a fruit of it) gave much almes. Acts 10.2. Not ſo Nabal, that ſapleſſe fellow, whoſe heart was hardened from Gods holy fear: nor Judas the traitor, who had no bowels of compaſſion toward his innocent maſter; and therefore he burſt in the midſt w[illegible: 2 letters]h an huge crack, and all his bowels guſht out, by a ſingular judgment, [non-Latin text not transcribed] Acts 1.18. There are many other readings of this text, as that of the [illegible: 1 letter]igurine tranſlation, It were fit for friends to ſhew kindneſſe to their friend that is in miſery: but the feare of the Almighty hath forſaken me, as you pleaſe to ſay. See what Eliphaz had ſaid to this purpoſe, chap. 4.6. with the Note. Others read it thus, to him that is afflicte[illegible: 1 letter] ſhould reproach be given, that he hath forſaken the feare of the Almighty? q.d. Muſt a man therefore be reviled as irreligious, becauſe he is calamitous? The vulgar tranſlation runnes thus, He that taketh away pity from his friend, hath forſaken the fear of the Almighty &c.

Verſe 15. My brethren have dealt deceitfully as a brooke] Even you, whom I eſteemed as my brethren (for to them he applyeth this ſpeech, verſe 21.) prove hollow and helpleſſe to me: like the river Araris, that moveth ſo ſlowly, that it can hardly be diſcerned, ſaith Caeſar, whether it flow forward or backward: or rather,Caſ. de bell. Gal. l. 1. to a certaine fiſh in that river Araris, called Scolopidus: which at the waxing of the Moon, is as white as the driven ſnow; and at the wayning thereof is as black as a burnt coal. Job here elegantly compareth them not to a river which is fed by a ſpring, and hath a perennity of flowing; but to a brook ariſing from rain or melted ſnow, the property whereof is, in a moiſture (when there is leaſt need of them) to ſwell; in a drought (when they ſhould do good) to fail. It is reported of the river Novanus in Lombardy, that at every mid-ſummer-ſolſtice it ſwelleth and runneth over the bankes, but in mid-winter is quite dry. Such were Jobs deceitfull brethren; good ſummer-birds &c. The ſame Author telleth us, that in that part of Spaine called Carrinenſis, Plin. lib. 2. cap. 103. Idem ibid. there is a river that ſhewes all the fiſh in it to be like gold: but take them into thine hand, and they ſoon appeare in their natural kinde and colour. Job found that all is not gold that gliſtereth.

And as the ſtream of brooks they paſſe away] i. e. as an impetuous land-flood, they faile me; and now, that I have moſt need of their refreſhments, they yeild me none; but the contrary rather: like as land-floods by their ſudden and violent overflow doe much hurt many times to corn and cattle. I can goe to theſe ſtreames of brookes, ſaith Job, and ſhew my friends the face of their hearts in thoſe waters.

Verſe 16. Which are blackiſh by reaſon of the ice] Or froſt, a black-froſt we call it, which deceiveth thoſe that tread upon it. Or if hard enough to beare up paſſengers it promiſe to be a ſtore-houſe of preſerving ſnow and water againſt the ſcortching time of Summer, yet there's no truſting to it: for theſe waters as they are in winter lock'd up with froſts, ſo they will be in Summer exhaled, and dried up by the Sun.

Verſe 17. What time they wax warm, they vaniſh: when it is hot &c.] Lo ſuch is the fruit of creature-confidence, of making fleſh our arme, of truſting in men or meanes; whereas Deo co[illegible: 1 letter]fiſi nunquan confuſi, they that truſt in the Lord ſhall never be diſappointed. This thou canſt never do, unleſſe (unbottomed of thy ſelf and the creature) thou ſo lean upon the Lord, as that if he fail thee thou ſinkeſt, and not otherwiſe.

Verſe 18. The paths of their way are turned aſide.] i. e. They being (as it were) cut into divers ſmall rivers running here and there, by little and little,Beza. and being reſolved into vapours, at length quite vaniſh away.

They go to nothing and periſh] Metaph[illegible: 1 letter]ra inſignis & Hieroglyphicum, ſaith an Interpreter; this is an excellent metaphor, and a lively picture of the vanity of ſuch as make a great ſhew of piety and charity, which yet floweth not from the ſpring of true faith; and therefore cannot but, after a while, go to nothing and periſh. A failing brook, ſaith another, is a cleare emblem of a falſe heart, both to God and man. Lavat[illegible: 1 letter]r thus explaineth the compariſon: 1. As brookes run with waters then when there is leaſt need of them: ſo falfe friends are moſt officious when their courteſie might beſt be ſpared. 2. As the ice of ſuch brooks is ſo condenſed and hardened, that it beareth men, horſes, and other things of great weight, ſo counterfeit friends promiſe and pretend to be ready to doe their utmoſt to ſuffer any thing for our good and comfort. 3. But as thoſe brookes are dried up in ſummer, and frozen up in winter, ſo that we can ſet no ſight on them: in like ſort theſe are not to be found when we are in diſtreſſe and affliction. 4. As brooks in winter are covered with ſnow and ice: ſo theſe would ſeem to be whiter then ſnow when their a[illegible: 1 letter]fections towards us are colder then ice. 5. Laſtly, as the ice that was hard and firm, upon a thaw breaketh and melteth: ſo falſe friends leave us many times upon very ſmall or no diſlikes; as being conſtant only in their unconſtancy.

Verſe 19. The troopes of Tema looked, the companies of Sheba waited for them] The troops, that is, the travellers, the Caravan or company of merchants from thoſe parts, paſſing through dangerous and dry deſerts, expected reliefe from thoſe brooks which they had marked out for themſelves againſt ſummer: But with what ſucceſſe?

Verſe 20. They were confounded, becauſe they had hoped &c.] Heb. They bluſhed, or they were abaſhed, becauſe diſappointed and defeated of their hope and expectation. See Jer. 14.3, 4. Joel 1.10, 11. Gods people have a promiſe, that hoping in him they ſhall never be aſhamed, Joel 2.26. Rom 9.23 Their hope is unfallible Rom. 5.5. becauſe founded upon [illegible: 1 letter]aith unfained, 1 Tim. 1.5. Hence they are commanded to rejoyce in hope, Rom. 12.12. and to conceive gaudium in re, gaudium in ſpe, gaudium de poſſeſſi[illegible: 1 letter]e, gaudium de promiſſione &c. joy for what they have in hand, and in preſent poſſeſſion; joy alſo for what they have in hope, and in reverſion. Wicked mens hopes may hop headleſſe (as the proverb is, and as theſe troopes of T[illegible: 1 letter]ma experimented) they come to the worlds felicities, as they do to a lottery with heads full of hopes, but return with hearts full of blanks; not ſo the Saints: God will be better to them then their hopes: and when at worſt, they can confidently ſay, it is well for the preſent, and it will be better hereafter.

Verſe 21. For now ye are nothing] i. e. To me nothing worth: I have no more joy of you then if you were not at all: ye are not unlike him who ſaid to his friend, I am all yours, except body and goods: ye are not ſo much as friends at a ſneez[illegible: 1 letter], who will come out with a God bleſſe you: or as thoſe great benefactors in St. James, chap. 2.15, 16. that were free of their mouth-mercy: ye are meere mutes and ciphers, nullities, as to me juſt nothing; that is, ye are no ſuch thing as I expected. And here Job brings the fore-going ſimilitude home to his friends by cloſe application. And according to the Hebrew margin called Keri, it may be rendred, Fuiſtis [illegible: 1 letter]i ſimiles[illegible: 1 letter], ſc. Torrenti; ye are like to it, that is, to the brook forementioned: ye fail me as much as it did the thirſty paſſengers.Druſ.

For ye ſee my caſting down, and are afraid] There is an elegancy in the Original that cannot be engliſhed: your eyes ſee what you had before heard of only be the hearing of the eare, that I am at a great under, dejected and impoveriſhed: you are therefore afraid of me, leſt I ſhould ask you ſomething for the ſupply of my wants; or elſe you keep at a diſtance, as more afraid of catching mine evill, then deſirous of curing it; ye viſit me, but are not moved with any compaſſion toward me. So the Septuagint.Horrore perculſi r[illegible: 1 letter]ſi[illegible: 1 letter]atſt i[illegible: 1 letter] à me veluti ſi quiſpiam vip[illegible: 1 letter]ram calcaſſet. Lav.

Verſe 22. Did I ſay, bring unto me? or give &c.] Did I ever charge you for my reparation or redemption? This interrogation is more emphaticall then a ſimple negation, q. d. I never did it, and therefore unleſſe you had been at more charge with me, you ſhould have beſtowed better words upon me: thoſe would have coſt you nothing certainly.

Verſe 23. Or deliver me from the enemies hand &c. Reſcue me, ranſome me from thoſe that have robbed and wronged me: fetch back my loft goods by price of force. The word rendred mighty, ſignifieth alſo formidable, terrible, breac[illegible: 1 letter]-makers. The word is opened by St. Paul, Phil. 1.28. Where he uſeth a metaphor from horſes, ſ[illegible: 1 letter]or[illegible: 1 letter]ing, [non-Latin text not transcribed]. and ſtarting when [illegible: 3 letters]gh[illegible: 1 letter]ed.

Verſe 24. Teach me, and I will hold my tongue] If I be in an errour, I am willing to be rectified. Hitherto you have miſtook my caſe, and ſo your ſpeech hath been to ſmall purpoſe. But if you will come home to my caſe indeed, and weigh things in an even ballance, I ſhall gladly ſubmit to your more mature judgement and direction. Teach me, and you ſhall find that I am not indocible, that I am not as horſe and [illegible: 1 word] that have no under standing Pſalm 32.9. nor will learn any muchleſſe then the creature called Rhinoceros, untameable and untractable. It ſhall appear to you that I am not utterly uncounſel[illegible: 1 letter]able, as thoſe of whom Bail complaineth, qui q[illegible: 1 letter]id verum ſit neque ſciunt, neque ſustine diſ[illegible: 1 letter]e[illegible: 1 letter]e, that neither know what truth and right is, nor will endure to be taught it. Job was not to be told that it was eaſier to deale with twenty mens reaſons, then with one mans will!Epiſt. ad E[illegible: 2 letters]gr. 10. he promiſeth therefore not to ſtand out againſt his friends, becauſe hee will ſtand out. It is not my will, ſaith he, that oppoſeth what you have ſpoken, but my underſtanding. I am a ſlave to right reaſon: and if convinced thereby, I ſhall ſoon lay down the bucklers. Teac[illegible: 1 letter] mee, and I will hold my tongue, and not ſtrive for the laſt word to lengthen out the contention: I am willing to reaſon, but not to wrangle. See Prov. 30.32.

Cauſe me to underſtand wherein I have erred] An humble man will never be an heretick▪ erre he may (that's common to mankind, iriſte mortali at is privilegium) but convince him by ſolid reaſons, and good arguments, and he will not long ſtand out; [illegible: 1 span] child ſhell lead him, Iſa. 1[illegible: 1 letter] 6 It is by pride that contention cometh, Prov. 13.10. for it maketh a man drunk with his own conceit, Hab. 2.5. and who ſo wilfull, ſo quarrelſome as he that is drunk? An heretick may be condemned of himſelf, Tim 3[illegible: 1 letter].10. but he will not be convinced by another (ſuch is his pertinacy, or rather, obſtinacy) no, though he be ſtoned with hardeſt arguments, holden out of that cryſtal-brook of the holy Scriptures, he ſtands as a ſtake in the midſt of a ſtreame: and you may as ſoon remove a rock,Lapidandi ſunt b[illegible: 1 letter]r[illegible: 1 letter]tiel. Ath[illegible: 1 letter]n. as cauſe him to underſtand wherein hee is out in his judgment or practiſe.

Verſe 25. How forcible are right words!] How ſweet, ſaith the Chaldee interpreting it by Pſal. 119.103. It may be he read Nimle ſu for Nimre ſu; but the word is well rendred forcible, potent, valid. It noteth alſo, ſaith one, acrimony, ſharpneſſe, or ſmartneſſe, becauſe right words have a pleaſing acrimony upon the palate of the ſoule, and a power upon the judgment to ſway and carry it.Mr. Caryl. [illegible: 1 span] dictis animos &c. Audite ſ[illegible: 1 letter]nem juvenes qu[illegible: 1 letter]m juvenem ſen[illegible: 1 letter]s audierunt; theſe few words from Augustus falling right, quieted the mutineers in his army: and the like is reported of Alexander the great, of Menenius Aggripp[illegible: 1 letter] &c. But we have better inſtances, as that of Abig[illegible: 1 letter] treating with David; the woman of Abel with J[illegible: 1 letter]ab; Nicodemus by a few ſeaſonable words, diſſolving the Council gathered together againſt Chriſt, John 7.50 53. Pap[illegible: 1 letter]nutius ſtickling for the married Clergy at the Nicene Council, &c. One ſeaſonable truth falling on a prepared heart, hath oft a ſtrong and ſweet operation. Luther having heard Sta[illegible: 1 letter]picius ſay that that is kind repentance with begins from the love of God, ever after that time the practice of repentance was ſweeter to him; This ſpeech alſo of his tool well with Luther. The doctrine of predeſtination beginneth at the wounds of Chriſt: but before any of this, he was much wrought upon by conference with an old Prieſt about juſtification by faith. So was that Italian Marqueſſe Galeacius Caracci[illegible: 1 letter]lus by a ſimilitude uſed by Pe[illegible: 1 letter]er Martyr reading upon the firſt to the Corinthians Neſcio quid divinum in auſcultatione eſt, ſaith one, there is a kind of divine force and efficacy in hearing, more then in reading the word we may ſay of it as David once did of Goliahs ſword, There is none to th[illegible: 2 letters]. And yet it cannot be denied, that the word read alſo hath a mighty force and powerfull influence upon the conſcience. Hence thoſe many praiſes of it, Pſal. 19.7, 8. The ſtatutes of the Lord are right &. right for every man[illegible: 1 letter] [illegible: 1 word] and purpoſe [illegible: 1 letter]o penned, that every man may think they ſpeak d[illegible: 1 letter] ſe in re ſuâ[illegible: 1 letter] of himſelf in his particular caſe, as [illegible: 1 word] hath it. So right the good word of God is and ſuitable; how then can it be but forcible (ſee Heb. 4.12. 2 Cor. [illegible: 1 letter].4, 5.) And how forcible it is none can tell but thoſe that have [illegible: 1 word] it; nor thoſe neither: [illegible: 1 word] this [illegible: 2 letters]preſſion by way of [illegible: 1 word] Oh [illegible: 1 word] [illegible: 1 letter]ffectual are right words.

But what doth your [illegible: 1 span] ] Heb. What doth your [illegible: 1 span]? What force, what energi[illegible: 1 letter] is in your argument? how [illegible: 1 word] and [illegible: 1 span] they? [illegible: 1 span] appear they? and how little to the [illegible: 1 word] Ta[illegible: 2 letters] fa[illegible: 4 letters] dil[illegible: 2 letters]ntur argumenta veſtra, quam v[illegible: 1 letter]lp[illegible: 1 letter]s co[illegible: 1 letter]eſt pyrum. I can [illegible: 1 span] off my hand. Strong is the Truth (I grant) and [illegible: 1 word] e[illegible: 2 letters]nceth the things that are true; but to conclude truths from [illegible: 1 word] (is that I am an hypocrite becauſe afflicted) that ye can never do.

Verſe 26. Do ye imagine to reprove words?] [illegible: 1 word] and haſty words, which have more ſound then ſenſe? Think you that I doe onely make a noiſe, or rave like a mad than, and a[illegible: 1 letter] accordingly to be dealt with? ye have not hitherto had [illegible: 1 word], windy words from me, bur words full of weight and matter, words of truth and [illegible: 1 word] wherefore then do ye ſpeak thus? Do ye imagine to reprove words?

And the ſpeeches of one that is deſperate, which are as wind? Do ye thinke I ſpeake like one that is diſtracted, who knowes not what he ſpeakes[illegible: 1 letter] of that I have at once loſt my hope and my wits? It is an eaſie and a compendious way of refuting [illegible: 1 word] a man can ſay, to ſay, he is mad, his words muſt needs be but without weight, who is himſelf without reaſon. Mr. Broughton readeth, Do ye [illegible: 1 word] the [illegible: 1 word] of the [illegible: 1 word] wind? ſhall the poor mans wiſedom be deſpiſed (as Solomon asketh) and his words not be heard? Ecc, 9.16 Some refer this alſo to J[illegible: 1 letter]b friends, [illegible: 1 word] it thus, Ye frame [illegible: 1 word] only to reprove (ye are good for little elſe but to find fault) and bring forth words againſt the wind: ye beat the empty air with your bubbles of words, and ſenſeleſſe ſaying[illegible: 1 letter].

Verſe 27. [illegible: 1 word], you overwhelm the fatherl[illegible: 1 letter]ſſe] Heb. ye throw your ſelves upon the fatherleſſe, that is, upon miſerable [illegible: 1 letter]e, who am helpleſſe, comfortleſſe. See Gen. 43.18. that he may [illegible: 1 word] himſelf upon us, and fall upon us, ſay they there, as hunters and wilde beaſts fall upon their prey.

And you, dig a p[illegible: 2 letters] for y[illegible: 1 letter]ur friend] Who had better deſerved of you, and expected better uſage from you. Here he taxeth them for craft, as before for cruelty, and this to their friend, whom they ſought to circumvent, and to drive into deſperation. Some read the words thus, you make a feaſt upon your fr[illegible: 1 letter]end; you banquet upon your companion, and make great chear, as being glad of my calamity which you make an argument of mine impiety. See chap. 41 6. 2 King[illegible: 1 letter] 6.23.

Verſe 28. Now therefore be c[illegible: 1 letter]ntent, lo[illegible: 1 letter]k upon me] Let it ſuffice you to have thus hardly handled me; caſt now a more benigne aſpect upon me, and be not henceforth ſo hot, and ſo harſh. Now therefore be content regard me: ſo Mt. Broughton tranſlateth it; or look upon me, ſc. with a critical eye: what guiltineſſe can you find in my face? do I look like an hypocrite, and can you read my conſcience in my countenance?

It [illegible: 1 span] to you if [illegible: 1 word] ] You may ſoon ſee mine integrity if you plea[illegible: 3 letters] for my heart fitteth and ſheweth it felt in my fore-head, neither can I collude; I am one of thoſe children, that will not lie; So be God my Saviour, Iſa 63 8.

Verſe 29. Returne, I pray you] Change your mind of [illegible: 1 letter]e, and your language to me; B[illegible: 1 letter]na ver[illegible: 2 letters] [illegible: 1 word]: what need all this heat of ſpeech, and [illegible: 1 letter]eight of ſpirit he [illegible: 1 letter]etter adviſed, I beſeech you, ch[illegible: 1 letter]p 17.10. and 19.28. ſome think that Jobs friends were riſing to be gone: and he ha[illegible: 1 letter]tily calleth them back again.

[illegible: 1 span] ] Judge charitably, and make not the worſt of matters I may be [illegible: 1 word] but am not wicked. Or thus, take heed that God faul[illegible: 1 letter] you no[illegible: 1 letter] [illegible: 1 word] [illegible: 2 letters]urping his right: taking Upon you to judg of ſecret things, even egainſt your neighbour with calumniations and cruelty.

Yea▪ returne again I See you do it at your perill: either you muſt doe it, or doe worſe.

My righteouſneſſe is in it] I am ſurely in the right: and that will appear to you upon better conſideration. I ſhall be [illegible: 1 span], and you utterly miſtaken. Uprightneſſe, [illegible: 1 word] boldneſſe, and dare put it ſelf upon God [illegible: 1 word], as David did, P[illegible: 1 letter]alm [illegible: 1 span] 20.5.

Vereſe 30 [illegible: 1 span] ] yea, or [illegible: 1 word] you ſhall [illegible: 1 word] for a [illegible: 1 word] man, and well able to [illegible: 1 word] the whole body, Jam. 3.2. St. Paul Rom[illegible: 1 letter] [illegible: 1 span] natural man, ſtandeth more upon the organs of ſpeech, his tongue, lips, mouth, throat, &c. then upon all the other members.Jam. 1.26. [illegible: 1 span] my taſte diſcerne perverſe things] [illegible: 1 span] wrong, truth and falſhood? Job 12.11. and 34.3. Is my mouth ſo farre out of taſte &c? It is an heavy judgement to be given up to an injudicious mind. Rom 1.28. a reprobate [illegible: 1 word].