Job 15

Chap. XV. Ver. 1—35. Eliphaz begins a new series of arguments against Job.—The afflicted patriarch is accused both of false reasoning and the want of personal religion; with arrogance towards his brethren, and impiety towards God. The figurative language intimates, that Job had a storm within his own bosom:—that east wind, so fatal in the Mediterranean, which in the New Testament is called Euroclydon, ((Acts 27:14).) and now commonly a Levanter. This internal storm is represented as venting itself in pompous words, it is that orators and set disputants always make a mighty stir of eloquence when they are in want of argument. Job’s speeches, however, are not wholly to be justified, nor was the censure of Eliphaz entirely without foundation.

The first ventings of his despair and grief were, indeed, violent as a Levanter; but he had since spoken with more reason and calmness. Eliphaz should have taken advantage of this opportunity to soften his grief still more. Though Job, in his extremity, had used some bitter expressions, he had latterly spoken with more reverence of the Divine Majesty: and instead of restraining his speech and prayer before God, he had earnestly pleaded with him, and declared his confidence in him under every extremity: “Though he slay me, yet will I trust in him.” Job also frequently glances at the doctrine of a future state, of which his antagonists seem to have no knowledge. They confine themselves to the rewards of the present world, either to the individual or his family.

Eliphaz now adverts to his favourite topic of human weakness and depravity, and repeats what he formerly related as a sacred oracle, relative to the divine purity and perfection, ((Job 4:18).) but with some variety of expression, (ver. 15.) “Behold, he putteth no trust in his holy ones; Yea, the heavens are not pure in his sight.” That is, such is the infinite perfection of the Divine Being, that no creature is pure, compared with him: “how much less abominable and filthy man, Who drinketh up iniquity like water.” —Scott. The second part of this chapter (ver. 20 to 30) is thought, by many learned men to be a quotation from some ancient Arabian poem; but, as Dr.

Boothroyd observes, no such conclusion can be drawn from his introduction. The most that can be inferred is, that what he advanced was derived from ancient aphorisms, which he had learned in early life. The doctrine of Eliphaz is, that virtue brings with it its own reward, in the peace and prosperity which attend it; and that vice brings its own punishment, in the fears and anxieties which it excites; as well as that it entails on itself the judgments of the Almighty.

Notes on the verses

Chap. XV. Ver. 2. Vain knowledge—i.e. knowledge which puffeth up, (1 Corinthians 8:1).—And fill his belly.—That is, himself—with the east wind, the most insalubrious wind that blows. So Scott: “Big with the poison of an eastern wind.” Ver. 8. Hast thou heard.—Rather, “Hast thou heard in the secret council?" i.e. hast thou been admitted into the council chamber of the Most High, and hear his secrets? See (Job 1:6), &c. § 7 Ver. 11. Are the consolations of God small?—Meaning the prospects of returning prosperity which they held out. Ver. 16. How much more.—Rather, “How much less, (aph kee,) abominable and filthy man,” who, under the influence of sinful propensities, commits sin as greedily as a thirsty man or camel drinks down water.

J—Bagster. Ver. 19, Unto whom the earth was given.—That is to Noah and his * Ver. 22. And he is swaited.—‘But [he believeth] that he is watched for of the sword:” he lives in fear of assassination. Ver. 26. On his neck.—Boothroyd, “with his neck,” i.e. head foremost, as we say. Ver. 27. Maketh collops, &c.—Dr. Good, “Heapeth up fat on his loins.” Ver. 30. By the breath of his mouth, &c.—This is obscure. Dr. Good reads, “As the breath,” &c. Perhaps it would do less violence to the text, to read, “With the breath,” &c. i.e. his life passes with his breath. But some understand it of the breath of God’s mouth, So Boothroyd, following the Chaldee. Ver. 32. It shall be accomplished.—The comparison seems to be to blighted fruit that drops from the tree, as in the next verse.

Ver. 4 Hypocrites.—Heath and Scott, ‘profligates;” Boothroyd, ‘‘impious.” Ver. 35. Their belly prepareth deceit.—“Their womb,” says Dr. Good. Compare (Psalms 7:14, 16). We say, “hatching falsehood.” Chap. XVI. Ver. 6. What am I eased.—i.e. from what part of my trouble am I relieved? Ver. 8. Filled me with wrinkles.—(Some render, thou hast fettered me,” as kamat signifies in Arabic; but as it signifies in Syriac to be wrinkled, the common version seems, from the connexion, to be more correct; and if Job’s disease were the elephantiasis these words would apply most forcibly to the wrinkled state of the skin in that disorder. J—Bagster.) Ver. 9. Sharpeneth his eyes upon me.—Darteth his eyes upon me.

Ver. 1. God hath delivered me.—“Delivered me over bound.” Bp. Lowth. Ver. 15. Defiled my horn.—The horn was an emblem of power, (see note on (Job 18:10).;) and defiling the horn in the dust must therefore signify the disgrace or destruction of power, authority, and eminence. —Bagster. Ver. 18. Cover not thou my blood.—That is, the blood he is accused with. Ver. 19. My record.—That is, “He who is privy to all my actions,” says Heath—is on high; i.e. God himself is my witness. (Philippians 1:3). Ver. 22. A few years.—“Years of number;” i.e. years easily numbered, because few: but Scott (the poet) renders this verse, “For my few years are come to an end, And I go whence I shall not return.” Chap.

XVII. Ver. 1. My breath is corrupt.—Those who refer it to the breath, (as Parkhurst,) render it “straitened, confined;” and inform us, that in Job’s disorder, death was usually caused by suffocation. If we refer to the animal spirits, it may be rendered exhausted, or spent, as above. Either way, “corrupt” does not seem the happiest word. —The graves are ready for me.—By the term graves is here meant, the cells, or niches, of the sepulchral chambers. (Ezekiel 32:22-23). Ver. 2. Doth not mine eye continue.—Parkhurst, “rest” in (or on) their provocation.—That is, these men, who mock and provoke me, are they not continually before my eyes? Ver. 5. Eyes shall fail.—Perhaps the meaning may be, “He that flattereth his friends, with a view to secure their interest, the eyes of his child shall fail, with looking for such returns.”

See (Deuteronomy 28:32). Ver. 6. Aforetime I was a tabret.—The margin reads better; “Before them (the people) I was a tabret.” His friends had made him an object of contempt, who formerly caused joy and pleasure by his presence. Ver. 11. The thoughts of my heart.—Marg. “Possessions;” i.e. the thoughts that had taken possession of his heart. Ver. 12. They change the night into day.—By keeping me awake when I ought to sleep; and yet the light is short; Heb. “near to darkness;” because of the darkness and gloominess of his mind.