86 lines
15 KiB
HTML
86 lines
15 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Esther';
|
|
PriorBookURL = './Comm/jfb/Est/Est001.html';
|
|
PriorChapter = 'Job 21';
|
|
PriorChapterURL = './Comm/jfb/Job/Job021.html';
|
|
NextBook = 'Psalms';
|
|
NextBookURL = './Comm/jfb/Psa/Psa000.html';
|
|
NextChapter = 'Job 23';
|
|
NextChapterURL = './Comm/jfb/Job/Job023.html';
|
|
Title = 'The Book of Job';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 22';
|
|
SubTitle3Cased = 'Chapter 22';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter22" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 22
|
|
<p id="Job22_1"><p>THIRD SERIES.
|
|
<p><a onclick="return mV('Job',22,'1-30');">Job 22:1-30</a>. AS BEFORE, ELIPHAZ BEGINS.
|
|
<p><b>1.</b> Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (<a onclick="return mV('Psa',16,2);">Psa 16:2</a>; <a onclick="return mV('Luk',17,10);">Luk 17:10</a>; <a onclick="return mV('Act',17,25);">Act 17:25</a>; <a onclick="return mV('1Ch',29,14);">1Ch 29:14</a>). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the <i>facts,</i> tries to show that it <i>could not</i> be so.
|
|
<p id="Job22_2"><b>2. as he that is wise</b>—rather, <i>yea</i> the <i>pious</i> man profiteth himself. So "understanding" or "wise"—<i>pious</i> (<a onclick="return mV('Dan',12,3, 10);">Dan 12:3, 10</a>; <a onclick="return mV('Psa',14,2);">Psa 14:2</a>) [MICHAELIS].
|
|
<p id="Job22_3"><b>3. pleasure</b>—accession of happiness; God has pleasure in man's righteousness (<a onclick="return mV('Psa',45,7);">Psa 45:7</a>), but He is not dependent on man's character for His happiness.
|
|
<p id="Job22_4"><b>4.</b> Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on JFB for <a href="./Comm/jfb/Job/Job007.html#Job7_12">Job 7:12</a>; JFB for <a href="./Comm/jfb/Job/Job007.html#Job7_20">Job 7:20</a>; and JFB for <a href="./Comm/jfb/Job/Job010.html#Job10_17">Job 10:17</a>).
|
|
<br><br><b>will he enter...into judgment?</b>—Job had desired this (<a onclick="return mV('Job',13,3,21);">Job 13:3, 21</a>). He ought rather to have spoken as in <a onclick="return mV('Psa',143,2);">Psa 143:2</a>.
|
|
<p id="Job22_5"><b>5.</b> Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
|
|
<p id="Job22_6"><b>6.</b> The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law (<a onclick="return mV('Exd',22,26);">Exd 22:26</a>; <a onclick="return mV('Deu',24,10);">Deu 24:10</a>) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had <i>no just claim to it;</i> and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad—"naked" (<a onclick="return mV('Mat',25,36);">Mat 25:36</a>; <a onclick="return mV('Jam',2,15);">Jam 2:15</a>); a sin the more heinous in a rich man like Job.
|
|
<p id="Job22_7"><b>7.</b> Hospitality to the weary traveller is regarded in the East as a primary duty (<a onclick="return mV('Isa',21,14);">Isa 21:14</a>).
|
|
<p id="Job22_8"><b>8. mighty</b>—<i>Hebrew,</i> "man of arm" (<a onclick="return mV('Psa',10,15);">Psa 10:15</a>; namely, Job).
|
|
<br><br><b>honourable</b>—<i>Hebrew,</i> "eminent, or, accepted for countenance" (<a onclick="return mV('Isa',3,3);">Isa 3:3</a>; <a onclick="return mV('2Ki',5,1);">2Ki 5:1</a>); that is, possessing authority. Eliphaz repeats his charge (<a onclick="return mV('Job',15,28);">Job 15:28</a>; so Zophar, <a onclick="return mV('Job',20,19);">Job 20:19</a>), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (<a onclick="return mV('Job',22,7,9);">Job 22:7, 9</a>) [MICHAELIS].
|
|
<p id="Job22_9"><b>9. empty</b>—without their wants being relieved (<a onclick="return mV('Gen',31,42);">Gen 31:42</a>). The Mosaic law especially protected the widow and fatherless (<a onclick="return mV('Exd',22,22);">Exd 22:22</a>); the violation of it in their case by the great is a complaint of the prophets (<a onclick="return mV('Isa',1,17);">Isa 1:17</a>).
|
|
<br><br><b>arms</b>—supports, helps, on which one leans (<a onclick="return mV('Hsa',7,15);">Hsa 7:15</a>). Thou hast robbed them of their only stay. Job replies in <a onclick="return mV('Job',29,'11-16');">Job 29:11-16</a>.
|
|
<p id="Job22_10"><b>10. snares</b>—alluding to Job's admission (<a onclick="return mV('Job',19,6);">Job 19:6</a>; compare <a onclick="return mV('Job',18,10);">Job 18:10</a>; <a onclick="return mV('Pro',22,5);">Pro 22:5</a>).
|
|
<p id="Job22_11"><b>11. that</b>—so that thou.
|
|
<br><br><b>abundance</b>—floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (<a onclick="return mV('Job',11,16);">Job 11:16</a>; <a onclick="return mV('Job',27,20);">27:20</a>).
|
|
<p id="Job22_12"><b>12.</b> Eliphaz says this to prove that God can from His height behold all things; gratuitously <i>inferring</i> that Job denied it, because he denied that the wicked are punished here.
|
|
<br><br><b>height</b>—<i>Hebrew,</i> "head of the stars"; that is, "elevation" (<a onclick="return mV('Job',11,8);">Job 11:8</a>).
|
|
<p id="Job22_13"><b>13.</b> Rather, <i>And yet</i> thou sayest, God does not <i>concern Himself with</i> ("know") human affairs (<a onclick="return mV('Psa',73,11);">Psa 73:11</a>).
|
|
<p id="Job22_14"><b>14. in the circuit of heaven</b>—only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (<a onclick="return mV('Lam',3,44);">Lam 3:44</a>; <a onclick="return mV('Isa',29,15);">Isa 29:15</a>; <a onclick="return mV('Isa',40,27);">40:27</a>; <a onclick="return mV('Jer',23,24);">Jer 23:24</a>; <a onclick="return mV('Eze',8,12);">Eze 8:12</a>; <a onclick="return mV('Psa',139,12);">Psa 139:12</a>).
|
|
<p id="Job22_15"><b>15. marked</b>—Rather, Dost thou <i>keep to?</i> that is, wish to follow (so <i>Hebrew,</i> <a onclick="return mV('2Sa',22,22);">2Sa 22:22</a>). If so, beware of sharing their end.
|
|
<br><br><b>the old way</b>—the degenerate ways of the world before the flood (<a onclick="return mV('Gen',6,5);">Gen 6:5</a>).
|
|
<p id="Job22_16"><b>16. cut down</b>—rather, "fettered," as in <a onclick="return mV('Job',16,8);">Job 16:8</a>; that is, arrested by death.
|
|
<br><br><b>out of time</b>—prematurely, suddenly (<a onclick="return mV('Job',15,32);">Job 15:32</a> <a onclick="return mV('Ecc',7,17);">Ecc 7:17</a>); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (<a onclick="return mV('Gen',7,11);">Gen 7:11</a>).
|
|
<p id="Job22_17"><b>17.</b> Eliphaz designedly uses Job's own words (<a onclick="return mV('Job',21,14,15);">Job 21:14-15</a>).
|
|
<br><br><b>do for them</b>—They think they can do everything for themselves.
|
|
<p id="Job22_18"><b>18.</b> "Yet" you say (see on JFB for <a href="./Comm/jfb/Job/Job021.html#Job21_16">Job 21:16</a>) that it is "<i>He</i> who filled their houses with good"—"their good is not in <i>their</i> hand," but comes from God
|
|
<br><br><b>but the counsel...is</b>—rather, "may the counsel be," etc. Eliphaz sarcastically quotes in continuation Job's words (<a onclick="return mV('Job',21,16);">Job 21:16</a>). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," etc.
|
|
<p id="Job22_19"><b>19.</b> Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (<a onclick="return mV('Psa',107,42);">Psa 107:42</a>; <a onclick="return mV('Rev',15,3);">Rev 15:3</a>; <a onclick="return mV('Rev',16,7);">16:7</a>; <a onclick="return mV('Rev',19,1,2);">19:1-2</a>).
|
|
<p id="Job22_20"><b>20.</b> The triumphant speech of the pious. If "substance" be retained, translate, rather as the <i>Septuagint,</i> "Has not their substance been taken away, and . . . ?" But the <i>Hebrew</i> is rather, "Truly our <i>adversary</i> is cut down" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (<i>adversary</i>); this forms the groundwork of the book (<a onclick="return mV('Job',1,'1-');">Job 1:1-2:13</a>; <a onclick="return mV('Gen',3,15);">Gen 3:15</a>).
|
|
<br><br><b>remnant</b>—all that "is left" of the sinner; repeated from <a onclick="return mV('Job',20,26);">Job 20:26</a>, which makes UMBREIT'S rendering "glory" (<i>Margin</i>), "excellency," less probable.
|
|
<br><br><b>fire</b>—alluding to Job (<a onclick="return mV('Job',1,16);">Job 1:16</a>; <a onclick="return mV('Job',15,34);">15:34</a>; <a onclick="return mV('Job',18,15);">18:15</a>). First is mentioned destruction by <i>water</i> (<a onclick="return mV('Job',22,16);">Job 22:16</a>); here, by <i>fire</i> (<a onclick="return mV('2Pe',3,'5-7');">2Pe 3:5-7</a>).
|
|
<p id="Job22_21"><b>21.</b> Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a <i>companion</i> of God." Turn with familiar confidence to God.
|
|
<br><br><b>and be</b>—<i>So</i> thou <i>shalt</i> be: the second <i>imperatively</i> expresses the consequence of obeying the first (<a onclick="return mV('Psa',37,27);">Psa 37:27</a>).
|
|
<br><br><b>peace</b>—prosperity and restoration to <i>Job;</i> true spiritually also to <i>us</i> (<a onclick="return mV('Rom',5,1);">Rom 5:1</a>; <a onclick="return mV('Col',1,20);">Col 1:20</a>).
|
|
<br><br><b>good</b>— (<a onclick="return mV('1Ti',4,8);">1Ti 4:8</a>).
|
|
<p id="Job22_22"><b>22. lay up</b>— (<a onclick="return mV('Psa',119,11);">Psa 119:11</a>).
|
|
<p id="Job22_23"><b>23. Built up</b>—anew, as a <i>restored</i> house.
|
|
<br><br><b>thou shalt put away</b>—rather, "If thou put away" [MICHAELIS].
|
|
<p id="Job22_24"><b>24.</b> Rather, containing the protasis from the last clause of <a onclick="return mV('Job',22,23);">Job 22:23</a>, "If thou regard the glittering metal <i>as dust</i>"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at <a onclick="return mV('Job',22,25);">Job 22:25</a>, <i>Then</i> shall the Almighty be, etc. God will take the place of the wealth, in which thou didst formerly trust.
|
|
<br><br><b>gold</b>—rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [UMBREIT and MAURER].
|
|
<br><br><b>Ophir</b>—derived from a <i>Hebrew</i> word "dust," namely, gold dust. HEEREN thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines <i>Ophirs.</i>
|
|
<br><br><b>stones of the brooks</b>—If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, etc. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.
|
|
<p id="Job22_25"><b>25.</b> Apodosis.
|
|
<br><br><b>Yea</b>—rather, <i>Then</i> shall the Almighty be, etc.
|
|
<br><br><b>defence</b>—rather, as the same <i>Hebrew</i> means in <a onclick="return mV('Job',22,24);">Job 22:24</a> (see on JFB for <a href="./Comm/jfb/Job/Job022.html#Job22_24">Job 22:24</a>) —Thy <i>precious metals;</i> God will be to thee in the place of riches.
|
|
<br><br><b>plenty of silver</b>—rather, "And shall be to thee in the place of <i>laboriously-obtained treasures</i> of silver" [GESENIUS]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (<a onclick="return mV('Job',28,'12-28');">Job 28:12-28</a>). But [MAURER] "the shining silver."
|
|
<p id="Job22_26"><b>26. lift up...face,</b> etc.—repeated from Zophar (<a onclick="return mV('Job',11,15);">Job 11:15</a>).
|
|
<p id="Job22_27"><b>27.</b> (<a onclick="return mV('Isa',58,9,14);">Isa 58:9, 14</a>).
|
|
<br><br><b>pay thy vows</b>—which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.
|
|
<p id="Job22_28"><b>28. light</b>—success.
|
|
<p id="Job22_29"><b>29.</b> Rather, When (thy ways; from <a onclick="return mV('Job',22,28);">Job 22:28</a>) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [MAURER].
|
|
<br><br><b>he</b>—God.
|
|
<br><br><b>humble</b>—<i>Hebrew,</i> "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (<a onclick="return mV('Jam',4,6);">Jam 4:6</a>; <a onclick="return mV('1Pe',5,5);">1Pe 5:5</a> probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the <i>proud.</i>" When (men) are cast down, thou shalt say (behold the effects of) <i>pride.</i> Eliphaz hereby justifies himself for attributing Job's calamities to his <i>pride.</i> "Giveth grace to the humble," answers to the second clause.
|
|
<p id="Job22_30"><b>30. island</b>—that is, "dwelling." But the <i>Hebrew</i> expresses the <i>negative</i> (<a onclick="return mV('1Sa',4,21);">1Sa 4:21</a>); translate "Thus He (God) shall deliver him who was <i>not</i> guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he <i>humbles</i> himself (<a onclick="return mV('Job',22,29);">Job 22:29</a>); an oblique attack on Job, even to the last.
|
|
<br><br><b>and it</b>—Rather, "<i>he</i> (the <i>one</i> not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as <a onclick="return mV('Gen',18,26);">Gen 18:26</a>, etc.). [MAURER]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (<a onclick="return mV('Job',42,7,8);">Job 42:7-8</a>).
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |