24 Earth hath been given Into the hand of the wicked one. The face of its judges he covereth, If not -- where, who `is' he?
And if not now, who doth prove me a liar, And doth make of nothing my word?
Is it good for Thee that Thou dost oppress? That Thou despisest the labour of Thy hands, And on the counsel of the wicked hast shone?
And Thou makest man as fishes of the sea, As a creeping thing -- none ruling over him. Each of them with a hook he hath brought up, He doth catch it in his net, and gathereth it in his drag, Therefore he doth joy and rejoice. Therefore he doth sacrifice to his net, And doth make perfume to his drag, For by them `is' his portion fertile, and his food fat. Doth he therefore empty his net, And continually to slay nations spare not?
`After this I was seeing in the visions of the night, and lo, a fourth beast, terrible and fearful, and exceedingly strong; and it hath iron teeth very great, it hath consumed, yea, it doth break small, and the remnant with its feet it hath trampled; and it `is' diverse from all the beasts that `are' before it; and it hath ten horns. `I was considering about the horns, and lo, another horn, a little one, hath come up between them, and three of the first horns have been eradicated from before it, and lo, eyes as the eyes of man `are' in this horn, and a mouth speaking great things. `I was seeing till that thrones have been thrown down, and the Ancient of Days is seated, His garment as snow `is' white, and the hair of his head `is' as pure wool, His throne flames of fire, its wheels burning fire. A flood of fire is proceeding and coming forth from before Him, a thousand thousands do serve Him, and a myriad of myriads before Him do rise up, the Judge is seated, and the books have been opened. `I was seeing, then, because of the voice of the great words that the horn is speaking, I was seeing till that the beast is slain, and his body hath been destroyed, and given to the burning fire; and the rest of the beasts have caused their dominion to pass away, and a prolongation in life is given to them, till a season and a time. `I was seeing in the visions of the night, and lo, with the clouds of the heavens as a son of man was `one' coming, and unto the Ancient of Days he hath come, and before Him they have brought him near. And to him is given dominion, and glory, and a kingdom, and all peoples, nations, and languages do serve him, his dominion `is' a dominion age-during, that passeth not away, and his kingdom that which is not destroyed. `Pierced hath been my spirit -- I, Daniel -- in the midst of the sheath, and the visions of my head trouble me; I have drawn near unto one of those standing, and the certainty I seek from him of all this; and he hath said to me, yea, the interpretation of the things he hath caused me to know: `These great beasts, that `are' four, `are' four kings, they rise up from the earth; and receive the kingdom do the saints of the Most High, and they strengthen the kingdom unto the age, even unto the age of the ages. `Then I wished for certainty concerning the fourth beast, that was diverse from them all, fearful exceedingly; its teeth of iron, and its nails of brass, it hath devoured, it doth break small, and the remnant with its feet it hath trampled; and concerning the ten horns that `are' in its heads, and of the other that came up, and before which three have fallen, even of that horn that hath eyes, and a mouth speaking great things, and whose appearance `is' great above its companions. `I was seeing, and this horn is making war with the saints, and hath prevailed over them, till that the Ancient of Days hath come, and judgment is given to the saints of the Most High, and the time hath come, and the saints have strengthened the kingdom. `Thus he said: The fourth beast is the fourth kingdom in the earth, that is diverse from all kingdoms, and it consumeth all the earth, and treadeth it down, and breaketh it small. And the ten horns out of the kingdom `are' ten kings, they rise, and another doth rise after them, and it is diverse from the former, and three kings it humbleth; and words as an adversary of the Most High it doth speak, and the saints of the Most High it doth wear out, and it hopeth to change seasons and law; and they are given into its hand, till a time, and times, and a division of a time. `And the Judge is seated, and its dominion they cause to pass away, to cut off, and to destroy -- unto the end; and the kingdom, and the dominion, even the greatness of the kingdom under the whole heavens, is given to the people -- the saints of the Most High, His kingdom `is' a kingdom age-during, and all dominions do serve and obey Him. `Hitherto `is' the end of the matter. I, Daniel, greatly do my thoughts trouble me, and my countenance is changed on me, and the matter in my heart I have kept.
thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father: and because of the greatness that He gave to him, all peoples, nations, and languages were trembling and fearing before him: whom he willed he was slaying, and whom he willed he was keeping alive, and whom he willed he was raising up, and whom he willed he was making low; and when his heart was high, and his spirit was strong to act proudly, he hath been caused to come down from the throne of his kingdom, and his glory they have caused to pass away from him, and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses `is' his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it.
by the decree of the sifters `is' the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it, and the lowest of men He doth raise up over it.
Because the ground hath been broken, For there hath been no rain in the land, Ashamed have been husbandmen, They have covered their head.
Righteous `art' Thou, O Jehovah, When I plead towards thee, Only, judgments do I speak with Thee, Wherefore did the way of the wicked prosper? At rest have been all treacherous dealers. Thou hast planted them, yea, they have taken root, They go on, yea, they have made fruit, Near `art' Thou in their mouth, And far off from their reins.
The peace of the wicked I see, That there are no bands at their death, And their might `is' firm. In the misery of mortals they are not, And with common men they are not plagued. Therefore hath pride encircled them, Violence covereth them as a dress. Their eye hath come out from fat. The imaginations of the heart transgressed;
And David is going up in the ascent of the olives, going up and weeping, and he hath the head covered, and he is going barefooted, and all the people who `are' with him have covered each his head, and have gone up, going up and weeping;
Wherefore do the wicked live? They have become old, Yea, they have been mighty in wealth. Their seed is established, Before their face with them, And their offspring before their eyes. Their houses `are' peace without fear, Nor `is' a rod of God upon them. His bullock hath eaten corn, and doth not loath. His cow bringeth forth safely, And doth not miscarry. They send forth as a flock their sucklings, And their children skip, They lift `themselves' up at timbrel and harp, And rejoice at the sound of an organ. They wear out in good their days, And in a moment `to' Sheol go down. And they say to God, `Turn aside from us, And the knowledge of Thy ways We have not desired. What `is' the Mighty One that we serve Him? And what do we profit when we meet with Him?'
God shutteth me up unto the perverse, And to the hands of the wicked turneth me over.
At peace are the tents of spoilers, And those provoking God have confidence, He into whose hand God hath brought. And yet, ask, I pray thee, `One of' the beasts, and it doth shew thee, And a fowl of the heavens, And it doth declare to thee. Or talk to the earth, and it sheweth thee, And fishes of the sea recount to thee: `Who hath not known in all these, That the hand of Jehovah hath done this? In whose hand `is' the breath of every living thing, And the spirit of all flesh of man.'
And the king hath turned back out of the garden of the house unto the house of the banquet of wine, and Haman is falling on the couch on which Esther `is', and the king saith, `Also to subdue the queen with me in the house?' the word hath gone out from the mouth of the king, and the face of Haman they have covered.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 9
Commentary on Job 9 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 9
FIRST SERIES.
Job 9:1-35. Reply of Job to Bildad.
2. I know it is so of a truth—that God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right) how can a mere man assert his right—(be just) with God. The Gospel answers (Ro 3:26).
3. If he—God
will contend with him—literally, "deign to enter into judgment."
he cannot answer, &c.—He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.
4. wise in heart—in understanding!—and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power.
hardened himself—or his neck (Pr 29:1); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.
5. and they know not—Hebrew for "suddenly, unexpectedly, before they are aware of it" (Ps 35:8); "at unawares"; Hebrew, which "he knoweth not of" (Joe 2:14; Pr 5:6).
6. The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (Ps 75:3; Isa 24:20). The literal truth as to the earth is given (Job 26:7).
7. The sun, at His command, does not rise; namely, in an eclipse, or the darkness that accompanies earthquakes (Job 9:6).
sealeth up the stars—that is, totally covers as one would seal up a room, that its contents may not be seen.
8. spreadeth out—(Isa 40:22; Ps 104:2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (Ps 18:9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (De 33:29; Am 4:13; Mt 14:26). The Egyptian hieroglyphic for impossibility is a man walking on waves.
9. maketh—rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [Umbreit].
Arcturus—the great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. Brinkley, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham.
Orion—Hebrew, "the fool"; in Job 38:31 he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion among the Greeks. Sabaism (worship of the heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Ge 10:9, 10).
Pleiades—literally, "the heap of stars"; Arabic, "knot of stars." The various names of this constellation in the East express the close union of the stars in it (Am 5:8).
chambers of the south—the unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.
10. Repeated from Eliphaz (Job 5:9).
11. I see him not: he passeth on—The image is that of a howling wind (Isa 21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (Joh 3:8). Therefore, reasons Job, it is impossible to contend with Him.
12. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ec 8:4; Da 4:35).
13. If God—rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [Umbreit].
the proud helpers—The arrogant, who would help one contending with the Almighty, are of no avail against Him.
14. How much less shall I? &c.—who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.
15. (Job 10:15). Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1Co 4:4).
16, 17. would I not believe that he had hearkened unto my voice—who breaketh me (as a tree stripped of its leaves) with a tempest.
19. Umbreit takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So Jer 49:19). The last words certainly apply better to God than to Job. The sense is substantially the same if we make "me" apply to Job. The "lo!" expresses God's swift readiness for battle when challenged.
20. it—(Job 15:6; Lu 19:22); or "He," God.
21. Literally, here (and in Job 9:20), "I perfect! I should not know my soul! I would despise," [that is], "disown my life"; that is, Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty [Rosenmuller].
22. one thing—"It is all one; whether perfect or wicked—He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufferings here do not prove great guilt (Lu 13:1-5; Ec 9:2).
23. If—Rather, "While (His) scourge slays suddenly (the wicked, Job 9:22), He laughs at (disregards; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain by a sudden stroke, the former pine away gradually. The translation, "trial," does not express the antithesis to "slay suddenly," as "pining away" does [Umbreit].
24. Referring to righteous "judges," in antithesis to "the wicked" in the parallel first clause, whereas the wicked oppressor often has the earth given into his hand, the righteous judges are led to execution—culprits had their faces covered preparatory to execution (Es 7:8). Thus the contrast of the wicked and righteous here answers to that in Job 9:23.
if not, where and who?—If God be not the cause of these anomalies, where is the cause to be found, and who is he?
25. a post—a courier. In the wide Persian empire such couriers, on dromedaries or on foot, were employed to carry the royal commands to the distant provinces (Es 3:13, 15; 8:14). "My days" are not like the slow caravan, but the fleet post. The "days" are themselves poetically said to "see no good," instead of Job in them (1Pe 3:10).
26. swift ships—rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (Isa 18:2).
28. The apodosis to Job 9:27—"If I say, &c." "I still am afraid of all my sorrows (returning), for I know that thou wilt (dost) (by removing my sufferings) not hold or declare me innocent. How then can I leave off my heaviness?"
29. The "if" is better omitted; I (am treated by God as) wicked; why then labor I in vain (to disprove His charge)? Job submits, not so much because he is convinced that God is right, as because God is powerful and he weak [Barnes].
30. snow water—thought to be more cleansing than common water, owing to the whiteness of snow (Ps 51:7; Isa 1:18).
never so clean—Better, to answer to the parallelism of the first clause which expresses the cleansing material, "lye:" the Arabs used alkali mixed with oil, as soap (Ps 73:13; Jer 2:22).
32. (Ec 6:10; Isa 45:9).
33. daysman—"mediator," or "umpire"; the imposition of whose hand expresses power to adjudicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (1Sa 2:25). We Christians know of such a Mediator (not, however, in the sense of umpire) on a level with both—the God-man, Christ Jesus (1Ti 2:5).
34. rod—not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power.
35. it is not so with me—As it now is, God not taking His rod away, I am not on such a footing of equality as to be able to vindicate myself.