73 lines
11 KiB
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73 lines
11 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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PriorChapter = 'Job 15';
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Title = 'The Book of Job';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 16';
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Author = ' Jamieson, Fausset & Brown';
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<p id="Chapter16" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 16
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<p id="Job16_1">SECOND SERIES.
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<p><a onclick="return mV('Job',16,'1-22');">Job 16:1-22</a>. JOB'S REPLY.
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<p id="Job16_2"><b>2.</b> (<a onclick="return mV('Job',13,4);">Job 13:4</a>).
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<p id="Job16_3"><b>3.</b> "Words of wind," <i>Hebrew.</i> He retorts upon Eliphaz his reproach (<a onclick="return mV('Job',15,2);">Job 15:2</a>).
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<br><br><b>emboldeneth</b>—literally, "What wearies you so that ye contradict?" that is, What have I said to <i>provoke</i> you? etc. [SCHUTTENS]. Or, as better accords with the first clause, "Wherefore do ye weary yourselves contradicting?" [UMBREIT].
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<p id="Job16_4"><b>4. heap up</b>—rather, "marshal together (an army of) words against you."
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<br><br><b>shake...head</b>—in mockery; it means <i>nodding,</i> rather than <i>shaking;</i> nodding is not with us, as in the East, a gesture of scorn (<a onclick="return mV('Isa',37,22);">Isa 37:22</a>; <a onclick="return mV('Jer',18,16);">Jer 18:16</a>; <a onclick="return mV('Mat',27,39);">Mat 27:39</a>).
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<p id="Job16_5"><b>5. strengthen...with...mouth</b>—bitter irony. In allusion to Eliphaz' boasted "consolations" (<a onclick="return mV('Job',15,11);">Job 15:11</a>). Opposed to strengthening with the <i>heart,</i> that is, with real consolation. Translate, "I also (like you) could strengthen with the <i>mouth,</i>" that is, with <i>heartless</i> talk: "And the moving of my lips (mere lip comfort) could console (in the same fashion as you do)" [UMBREIT]. "<i>Hearty</i> counsel" (<a onclick="return mV('Pro',27,9);">Pro 27:9</a>) is the opposite.
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<p id="Job16_6"><b>6. eased</b>—literally, "What (portion of my sufferings) goes from me?"
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<p id="Job16_7"><b>7. But now</b>—rather, "ah!"
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<br><br><b>he</b>—God.
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<br><br><b>company</b>—rather, "band of <i>witnesses,</i>" namely, those who could attest his innocence (his children, servants, etc.). So the same <i>Hebrew</i> is translated in <a onclick="return mV('Job',16,8);">Job 16:8</a>. UMBREIT makes his "band of witnesses," <i>himself,</i> for, alas! he had no other witness for him. But this is too recondite.
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<p id="Job16_8"><b>8. filled...with wrinkles</b>—Rather (as also the same <i>Hebrew</i> word in <a onclick="return mV('Job',22,16);">Job 22:16</a>; <i>English Version,</i> "cut down"), "thou hast <i>fettered</i> me, thy witness" (<i>besides</i> cutting off my "band of witnesses," <a onclick="return mV('Job',16,7);">Job 16:7</a>), that is, hast disabled me by pains from properly attesting my innocence. But another "witness" arises against him, namely, his "leanness" or wretched state of body, construed by his friends into a proof of his guilt. The radical meaning of the <i>Hebrew</i> is "to draw together," whence flow the double meaning "to bind" or "fetter," and in <i>Syriac,</i> "to wrinkle."
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<br><br><b>leanness</b>—meaning also "lie"; implying it was a "<i>false</i> witness."
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<p id="Job16_9"><b>9.</b> Image from a wild beast. So God is represented (<a onclick="return mV('Job',10,16);">Job 10:16</a>).
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<br><br><b>who hateth me</b>—rather, "and pursues me hard." Job would not ascrible "hatred" to God (<a onclick="return mV('Psa',50,22);">Psa 50:22</a>).
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<br><br><b>mine enemy</b>—rather, "he sharpens, etc., <i>as an enemy</i>" (<a onclick="return mV('Psa',7,12);">Psa 7:12</a>). Darts wrathful glances at me, like a foe (<a onclick="return mV('Job',13,24);">Job 13:24</a>).
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<p id="Job16_10"><b>10. gaped</b>—not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (<a onclick="return mV('Job',16,10);">Job 16:10</a>) is added to the hostile treatment from God (<a onclick="return mV('Job',16,9);">Job 16:9</a>).
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<br><br><b>smitten...cheek</b>—figurative for contemptuous abuse (<a onclick="return mV('Lam',3,30);">Lam 3:30</a> <a onclick="return mV('Mat',5,39);">Mat 5:39</a>).
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<br><br><b>gathered themselves</b>—"conspired unanimously" [SCHUTTENS].
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<p id="Job16_11"><b>11. the ungodly</b>—namely, his professed friends, who persecuted him with unkind speeches.
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<br><br><b>turned me over</b>—literally, "cast me headlong into the hands of the wicked."
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<p id="Job16_12"><b>12. I was at ease</b>—in past times (<a onclick="return mV('Job',1,'1-3');">Job 1:1-3</a>).
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<br><br><b>by my neck</b>—as an animal does its prey (so <a onclick="return mV('Job',10,16);">Job 10:16</a>).
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<br><br><b>shaken</b>—violently; in contrast to his former "ease" (<a onclick="return mV('Psa',102,10);">Psa 102:10</a>). Set me up (<i>again</i>).
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<br><br><b>mark</b>— (<a onclick="return mV('Job',7,20);">Job 7:20</a>; <a onclick="return mV('Lam',3,12);">Lam 3:12</a>). God lets me always recover strength, so as to torment me ceaselessly.
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<p id="Job16_13"><b>13. his archers</b>—The image of <a onclick="return mV('Job',16,12);">Job 16:12</a> is continued. God, in making me His "mark," is accompanied by the three friends, whose words wound like sharp arrows.
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<br><br><b>gall</b>—put for a vital part; so the liver (<a onclick="return mV('Lam',2,11);">Lam 2:11</a>).
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<p id="Job16_14"><b>14.</b> The image is from storming a fortress by making breaches in the walls (<a onclick="return mV('2Ki',14,13);">2Ki 14:13</a>).
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<br><br><b>a giant</b>—a mighty warrior.
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<p id="Job16_15"><b>15. sewed</b>—denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body.
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<br><br><b>horn</b>—image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of power (<a onclick="return mV('1Ki',22,11);">1Ki 22:11</a>). Here, it is
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<br><br><b>in the dust</b>—which as applied to Job denotes <i>his humiliation</i> from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.
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<p id="Job16_16"><b>16. foul</b>—rather, "is red," that is, flushed and heated [UMBREIT and NOYES].
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<br><br><b>shadow of death</b>—that is, darkening through many tears (<a onclick="return mV('Lam',5,17);">Lam 5:17</a>). Job here refers to Zophar's implied charge (<a onclick="return mV('Job',11,14);">Job 11:14</a>). Nearly the same words occur as to Jesus Christ (<a onclick="return mV('Isa',53,9);">Isa 53:9</a>). So <a onclick="return mV('Job',16,10);">Job 16:10</a> above answers to the description of Jesus Christ (<a onclick="return mV('Psa',22,13);">Psa 22:13</a>; <a onclick="return mV('Isa',50,6);">Isa 50:6</a>, and <a onclick="return mV('Job',16,4);">Job 16:4</a>). He alone realized what Job aspired after, namely, outward <i>righteousness</i> of acts and inward <i>purity</i> of devotion. Jesus Christ as the representative man is typified in some degree in every servant of God in the Old Testament.
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<p id="Job16_18"><b>18. my blood</b>—that is, my undeserved suffering. He compares himself to one murdered, whose blood the earth refuses to drink up until he is avenged (<a onclick="return mV('Gen',4,10,11);">Gen 4:10-11</a>; <a onclick="return mV('Eze',24,1,8);">Eze 24:1, 8</a>; <a onclick="return mV('Isa',26,21);">Isa 26:21</a>). The Arabs say that the dew of heaven will not descend on a spot watered with innocent blood (compare <a onclick="return mV('2Sa',1,21);">2Sa 1:21</a>).
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<br><br><b>no place</b>—no resting-place. "May my cry never stop!" May it go abroad! "Earth" in this verse in antithesis to "heaven" (<a onclick="return mV('Job',16,19);">Job 16:19</a>). May my innocence be as well-known to <i>man</i> as it is even now to God!
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<p id="Job16_19"><b>19. Also now</b>—Even now, when I am so greatly misunderstood on earth, God in <i>heaven</i> is sensible of my innocence.
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<br><br><b>record</b>—<i>Hebrew,</i> "in the high places"; Hebrew, "my witness." Amidst all his impatience, Job still trusts in God.
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<p id="Job16_20"><b>20.</b> <i>Hebrew,</i> "are my scorners"; more forcibly, "my mockers—my friends!" A heart-cutting paradox [UMBREIT]. God alone remains to whom he can look for attestation of his innocence; plaintively with tearful eye, he supplicates for this.
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<p id="Job16_21"><b>21. one</b>—rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [UMBREIT]. So God helped Jacob in wrestling against Himself (compare <a onclick="return mV('Job',23,6);">Job 23:6</a>; <a onclick="return mV('Gen',32,25);">Gen 32:25</a>). <i>God</i> in Jesus Christ does plead with <i>God</i> for man (<a onclick="return mV('Rom',8,26,27);">Rom 8:26-27</a>).
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<br><br><b>as a man</b>—literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ—a boon longed for by Job (<a onclick="return mV('Job',9,33);">Job 9:33</a>), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (<a onclick="return mV('Psa',80,17);">Psa 80:17</a>).
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<br><br><b>for his neighbour</b>—<i>Hebrew,</i> "friend." Job himself (<a onclick="return mV('Job',42,8);">Job 42:8</a>) pleaded as intercessor for his "friends," though "his scorners" (<a onclick="return mV('Job',16,20);">Job 16:20</a>); so Jesus Christ the Son of man (<a onclick="return mV('Luk',23,34);">Luk 23:34</a>); "for <i>friends</i>" (<a onclick="return mV('Jhn',15,'13-15');">Jhn 15:13-15</a>).
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<p id="Job16_22"><b>22. few</b>—literally, "years <i>of number,</i>" that is, few, opposed to <i>numberless</i> (<a onclick="return mV('Gen',34,30);">Gen 34:30</a>).
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