Ch. XI. V. 4. My doctrine: viz. his views of God's govern- | mistaken in the charge which he prefers; see the following ment of the world, as it is shown in his treatment of the verse. Of what avail is it then, to attempt an answer? righteous and the wicked.--In thy sight: thine eyes can detect no fault in me. V. 10. An image borrowed from an officer of state, going his rounds, and apprehending a delinquent for trial.-Call an assembly: viz. to witness the trial of the accused. Compare the judicial process described in 1 K. 21 : 12, 13. The same process is referred to in Ezek. 16: 40 (properly, they shall bring together an assembly, viz. of the people, for the trial), and in Ps. 76, 7. The recognition, at this early period, of the right of the accused to a public hearing, is deserving of notice. Will answer him:-him the Unerring, who cannot be V. 11. Seems not to regard it: since the sentence is not speedily executed against every evil work (Eccl. 8:11); compare Acts 17:30.--(Margin): he detects it without effort: the evil which men do he instantly knows, without attentive search and inquiry. V. 14. In thy dwellings: of which there had been many, for the accommodation of his family and numerous depend V. 17. Shall life arise: like a new day, succeeding to the V. 5. Ready fc: compare the sentiment, and the exprespresent darkness and gloom. Compare Is. 58: 10.-(Margin): | sion, in Ps. 38: 16. The same figure (firm footing for security then, if affliction come, it shall be as darkness that fades into and prosperity), is found in Ps. 66: 9, 121: 3, and Prov. 3: 23. the dawn. V. 6. Margin: whose strong hand (or the weapon which he tected no cause of alarm. V. 18. Without fear: the most careful search having de- bears in it), is his only trust, and in that sense is his God. Compare Hab. 1: 11, last clause, which should be translated: this his might is his God. V. 20. Waste away: with disappointment and grief. VV. 7-10. All nature, animate and inanimate, declares the presence of God, and his providential care for every living thing; nor is man excluded from this minute and universal oversight. Chs. XII-XIV. Job's reply. Reverses in the fortunes of the good, and the prosperity of the wicked, are both alike the allotment of God, (6-10); every one may read for himself the course of providence, in which God is seen controlling all V. 8. The earth: stored by him with boundless wealth, things by his resistless Wisdom and Might (11-25); assertion of the rectitude of his own cause, and expostulation with for the sustenance and enjoyment of his creatures. God for his severity towards him (xiii); brevity of man's V. 9. Who knows not: i. e. who can be ignorant of this, so earthly life, no more to be renewed when once terminated by plain to all who will give heed to it.-By all these: by the death (xiv). study of them; by the lessons which they furnish to the at tentive observer of God's works.-Among them, (margin): i. e. which of them does not know; but this, I think, is not intended.-Does this: viz. what is referred to in verses 5 and 6. Affliction and prosperity are his allotment, as is shown by the evidences of his presence and providential care, seen in all his works. The words may also be translated (as in the margin), has made this: viz. this material universe, of inanimate and animated beings. But this is less to the point. V. 10. Of all the flesh of man: i. e. of every human being; flesh of man, for the body of man, in distinction from that of beasts. The spirit of man (compare Eccl. 12: 7), is here plainly distinguished from the breath of all living. VV. 11, 12. There is a capacity, in every man, to weigh and to judge what he hears, even as the palate has a natural power to test its food. Long life is not a proof of understanding, nor is wisdom among the aged alone. From their sayings, quoted against him by his friends, Job appeals to what we see of the providence of God, as the true exposition of his government of this world. V. 13. Wisdom and Might,-they belong to him; and vain, against him, are all the wisdom and might to which others lay claim. He proceeds to show, in the remainder of the chapter, God's sovereignty in controlling both the powers of nature, and the purposes and plans of men. 17 18 'girdle': bond; or, authority 19 20 227 21 V. 14. Shuts up: compare 11: 10; and also 3:23. V. 16. Strength and counsel,—in union; not a blind force exerted without end or aim, but one that is directed by an intelligent purpose and design.—Are his: they belong to him; he made them, and they are the instruments of his will. V. 17. Counselors-judges: viz. those most distinguished for sagacity and experience; to whom the interests of the state, and the administration of justice are confided; but the wisdom of both he confounds. V. 18. (Margin): he looses the bond, by which they hold others in subjection, and reduces them to captivity and servitude. V. 19. The order of Priests was every where one of the oldest and most permanent of the institutions of the ancient world. Compare Gen. 14:18; 47: 22, 26; Ex. 2:16; 1 Sam. 6:2; Acts 14: 13. V. 20. The trusted: men of tried wisdom, relied on in cases of perplexity and peril; they are deprived of speech, having nothing to say in the emergency that calls for their counsel. V. 21. To loose the girdle (viz. the girdle of the loins), means properly, to unfit for action (compare 38: 3, and Is. 5 : 27); and hence, to deprive of strength and activity. V. 22, is by some understood only in the general sense, that there is nothing which is hidden from his knowledge, and which he cannot bring to the light; compare Dan. 2: 22; Eccl. 12:14; Rom. 2: 16. Others refer it (more consistently with the connection), to the disclosure of his own inscrutable designs in the fate of men and nations (see next verse), which are as the darkness of the grave, till his providence brings them forth to light. point, and practically useless.-Margin; Physicians (to sew meaning also to mend, to repair, to heal): prescribing for the cure of evils, while ignorant of their nature and cause. V. 8. Regard his person,-in distinction from his cause; i. e. will ye be partial towards him, and hence speak for him, without regarding the merits of the case. V. 9. Margin; mock, viz. by an attempted imposition, as though he could be deceived, like man, by a merely specious V. 23. An epitome of universal history.-Leads them away, defense of him. -into captivity. Ch. XIII, v. 4. Botchers of vanities: of idle sayings (com V. 10. The person, viz. of one of the parties concerned, in distinction from the merits of his cause. V. 12. Maxims of ashes; i. e. worthless and distasteful, pare v. 12), unskillfully brought together without coherency or as ashes proverbially were; compare Is. 44: 20; Ps. 102: 9 (V. R.) Though he slay me, I will trust in him yet, in his presence, I will defend my ways. And he too will be my deliverance; for the impure shall not come before him. Hear attentively my speech, and that which I declare in your ears. Behold now, I have made ready my cause; I know that I am innocent. Who is he that can contend with me? For then would I be silent, and die. Only, two things do not thou unto me; then will I not hide myself from thee. Thy hand remove thou from upon me, and let not thy terror make me afraid: then call thou, and I will answer; or I will speak, and answer thou me. How many are my iniquities and sins? 23 V. 14. Take my flesh in my teeth. A somewhat similar | found in ancient versions, and in some manuscripts; but is image is found in Jer. 38: 2, he shall have his life for a prey, not in harmony with the connection. and shall live; for a prey,-i. e. for a booty, with which one makes his escape through every danger. But here, the image is that of a wild beast, endeavoring to escape the pursuing shepherd, with the prey in its teeth. The pastoral life furnished many such incidents; compare, e. g. 1 Sam. 17: 34, 35, and Amos 3:12. The other member expresses the same thought without a figure. Put my life in my hand, i. e. risk my life; as in Judg. 12: 3; 1 Sam. 19: 5, 28: 21. The application is: Why do I thus risk all on the assertion of my rectitude before God, unless sustained by the consciousness of its truth ?—The marginal translation is to the same effect; though some understand by it: Why should I be anxious to save my life (to escape with life, as the hunted wild beast with the prey in its teeth) by suppressing, before God, what my own consciousness impels me to utter. V. 16 is not inconsistent with 9: 28, which has reference only to this life; viz. to a declaration of his innocence by the restoration of temporal prosperity. V. 17. In your ears, i. e. in your hearing: for what he says is addressed not to them, but to God. V. 19. Would I be silent &c., viz. if there are grounds on which this assertion of my innocence can be denied,—as implied in the preceding question. V. 22. Call and answer, forensic terms as in Ch. 9: 16. V. 24. To hide the face from one, is to turn away from him in displeasure or disgust (Deut. 31: 17, 32: 20; Ps. 13: 1, 22: 24); as, on the contrary, to cause the face to shine upon one, means to regard him with a benignant aspect, to show him favor (Num. 6:25, 26; Ps. 31: 16, 80: 3; comp. Ps. 4 : 6). V. 15. Sentiment: No hope of life is left me; but I will not die without appealing to God in defense of my innocence. Compare v. 3, and the note on 9: 15.-Margin: trust in him, V. 26. Write is a forensic and judicial term, meaning either, viz. as the future assertor of my innocence. This is a reading to set down in a written accusation,—or to render judgment |