Job 11

thee away into a strange country? To this great concern of his wife, occasioned by his long absence and an apprehension of his death, Tobit calmly and tenderly replies, that ho would not have her be so discouraged and dejected; he was persuaded, through a strong faith and trust in God, that her son was safe; that the person he had entrusted him with might be depended upon for his care; and that some unforeseen accident on Gabael’s part, and not any misfortune, had occasioned this delay. One cannot but admire the exemplary patience of Tobit on all occasions; who, though poor, blind, old, and almost childless in every sense, yet never desponds, or charges God foolishly. THE BOOK OF TOBIT. ac them. It is more probable that Sara, though she did not make such haste as her husband, through the impatience of seeing his parents, and acquainting them with his success and happy change of condition, may be supposed to have done, as being fatigued with so long a journey, and unacustomed to travel, at least so far, and hindered too by the ng train of servants and cattle accompanying her, and:herefore obliged often to stop and refresh herself, — notwithstanding these rcmoras, I say, it is more probable that she arrived happily on the evening of the same day. When it is said in our version, that they went on their way till they drew near unto Nineveh, the meaning may be, that they all went together, till they approached so near that place, as to be within a day’s, or a few hours’ journey of it, and that then Tobias and Raphael, seeing them so far safe, and as it were in their own neighbourhood, set forward to give notice of and prepare for their coming. to see him at such a time extended on a sofa, or lying inglorionsly under a magnificent pavilion, as if luxury and pleasure were chiefly regarded. Horace’s observation, considered either as a reflection on Antony himself, or on the degeneracy of the old Iloman spirit, by the introduction of effeminate softness, is very just and apposite, " Romanus, eheu! (posteri, negabitis) Emancipates feminee — spadonibusServire rugosis potest: Interquesigna tnrpe militaria Sol aspicit conopium." (Epod. Od. 9.) THE BOOK OF JUDITH. to whom she was speaking, and whom she compliments with the title of her lord, should gain his point, if he would follow her advice: or, that her Lord God would infallibly execute his design, touching the deliverance of his people. Where Judith’s speeches are capable of a double meaning,. it is sufficient to free her from the imputation of lying, if one of the two senses be true, viz. that which she herself had in view, though Holofernes and his officers might understand her in a quite different sense; who, for their pride and repeated blasphemies, deserved to be blinded in such a manner as to interpret in his favour what was really against them.

Job 11:1

rrOMAN, be of good comfort: fear not in thine heart, for I never hurt any that Was willing to serve Nabuchodonosor, the king of all the earth. 0£>k kaicwcra avOparirov, o<mg vpiriKt SovXevuv, k. t. X. i. e. I have never hurt any man that was willing to submit to and serve Nabuchodonosor; much less shall I injure a defenceless woman, who is fled to me for safeguard. Judith had but little reason to depend upon this declaration, or to trust to his veracity, as lie sets out with a falsehood, in saying that he never hurt any that submitted to his great lord; for iii.* 8. mention is made of his casting down the frontiers and cutting down the groves of such as had sued for peace, and had surrendered themselves and their cities, and had been received into protection.

Job 11:3

Be of good comfort, thou, shall live this night and hereafter. How are we to understand. night hero and in yer. 5.? does it mean that Judith came first to Holofernes in the night, and had an audience in his tent, as our version, following the Greek, seems plainly to represent it? But how then shall we reconcile this with x. 10„ where it is said, that the men of the city looked after and followed Judith with their eyes till sho had passed the valley, and then saw her no more? which intimates that it was not night, but rather, as the Vulgate has it, about daybreak or sunrising, area ortum diei. Possibly it might seem night to Holofernes, who went no farther than his antechamber, and had then lights burning in his tent; or else it must mean the night ensuing, or that he determined to have her be with him for a continuance. It is probable that Holofernes could not speak the Syriac or Chaldee language which Judith used; for v. 3. he asks the princes of Moab who this people were, as if he was an absolute stranger to them; we may suppose, therefore, that the conversation which passed between them was managed by an interpreter. ■• Ver. G. If thou wilt folloiv the words of thy servant.] JaeVs behaviour to Sisera was not unlike this, when she said to him, Turn in, my lord, turn in to me;fear not: (Judg. iv. 18.) and withthe like design of treachery. Such also was Rahab’s receiving, concealing, and conveying away, the spies, which was all a crafty management, assisted and carriedon by an untrue suggestion; for she said, TJiere came men unto me, but xvhence they were, I wist not; and when it was dark, the men went out; but tvhither they went I wist not: pursue after them quickly, for ye shall overtake them: and yet she knew they were concealed in the house at the same time. (Josh. ii. 4, 5.) It would be too bold to charge what she said and did upon the occasion with the guilt of a lie, since the writer to the Hebrews, xi. 31. records her name with honour. In like manner, when a city is straitly besieged, and sore distressed for want of either succours or sustenance, the casuists allow a liberty to amuse the enemy with feigned reports, and false accounts of their state, and to make use of any crafty stratagem they can devise, that may be of service or relief to themselves, though altogether inconsistent with the truth. This, and such-like practices, have been thought sufficiently justified from the very state and exigency of things in time of war. For when people are at open hostility with one another, whether matters be managed by mere force or cunning sleight, it makes no difference; and therefore, if it be lawful to kill an enemy outright, much more is it so to deceive him, though it be to his very great hurt. What some writers have observed to excuse evasive answers, or equivocating behaviour, in those mentioned, and other examples in sacred story, viz. that a mixed action may be commended for the good that is in it, or which it occasions, without any express notice or censure of the evil, seems applicable to the case of Judith. God will bring the thing perfectly to pass by thee.] i. e. God will execute what he has decreed and purposed, and will grant a complete victory. The expression is equivocal, and may either mean a victory to or over you. Here it is to be taken in the latter sense, and as spoken with such a reservation, as that x. 12. Holofernes understood her to speak of victory, by the surrender of the Israelites, or their overthrow; but Judith’s meaning was, that the victory should be obtained by the death of Holofernes himself. The next sentence also is equivocal; viz. My lord shall not fail of his purposes: which may either mean that Holofernes,

Job 11:5

Anna set looking about toivards the way for her son. Vulgate, Anna sedebat secus viam quotidie in supercilio montis. (See x. 7.) This shews her great eagerness and impatience, which is well expressed by 7T£p<j3X£7roju!vTj, and 7rpo<r€voTj(T€v, which follows, implies more than cIScv, viz. her seeing him at a distance, and knowing him, " vidit a longe etillico agnovit;" for as love is said to be blind upon occasion, so it is quick-sighted, 6%vdzpKrjG, in espying and discovering the beloved object. This is finely represented in the parable of the prodigal son, where the father is described as seeing him, when he was yet a great way off, and upon his approacj^falling on his neck, and kissing him. (Luke xv. 20.) As his mother expresses the like tenderness,to Tobias, ver. 9. Horace feelingly describes the uneasiness arising from the absence of a favourite child, when he says,… " Ut mater juvenem, quern Notus invido Flatu Carpathii trans maris sequora Cunctantem spatio longius annuo Dulci distinct a domo, Votis ominibusquc hunc etprecibus vocat, Curvo nee facicm littore dimovet." (Carm. lib. iv. Od. 5.) And it is very observable, that a learned agnotator on the.passage illustrates this by the very instance of Tobias and his mother. (Dcsprez. in loc.) Vcr/10. Tobit also went forth towards the door, and stumbled: but his son ran unto him,

Job 11:7

As Nabucliodonosor Icing of all the earth liveth, and as his power liveth. i.e. As true as it is that Nabuchodonosor liveth, and that his power is felt, and acknowledged by the nations around him, so true is it, that thou shalt not fail in thy purposes. It was a common form among the people of the east, to swear by the life of their kings, and other persons of great merit and dignity: thus Hannah, the mother of Samuel, swore by the life of the. high-priest Eli; (1 Sam. i. 26.) Elisha*y that of Elijah his master; (2 Kings ii. 4.) Abigail by the life of David, when she met him as he went to avenge himself on the family of Nabal; (1 Sam. xxv. 26.) and her compliments, and fair speeches to ingratiato herself, and soothe his anger, somewhat resemble those of Judith. Abner swore by the life of Saul, (1 Sam. xvii. 55.) and Joseph by that of Pharaoh, (Gen. xlii. 15.) But in this sort of oath there was neither superstition nor idolatry: for neither these, swearing by the life of holy men or prophets, nor the other, by that of kings, regarded them in so doing as gods; but being persons held in reverence, and reputed sacred and inviolable, and as representing the power and majesty of God, whose ministers they were, the swearing by their life, was the introducing and applying as it were a thing sacred, to attest the truth of what was spoken: and the setting such a value, upon their lives, as of public concernment, was a’species of homage, and so high a degree of political respect, as soothed the vanity of princes. Who hath sent thee for the upholding of every living thing.] This does not suit the character either of Nabucliodonosor or Holofernes, who destroyed all before him, in pursuance of that prince’s orders, who had vowed to avenge himself on all the earth; except it be understood as spoken ironically. Our version here seems inaccurate; the Greek etc KaropOwtnv iraaric ^vyjis will admit of another and better meaning, viz. for the new modelling, correcting, and reforming of all amiss, or that have been out of order, or given offence. And thus the Vulgate, Ad correctionem omnium animarum errantium; and the Geneva version, JVhose power hath sent thee to reform all persons. But tyrants, such as Nabucliodonosor, however complimented, seldom concern themselves about reformation in earnest; they arc indeed often scourges appointed by God to correct and punish wicked nations, such as the Assyrians were to that of the Jews when they carried them away captive. For not only men shall serve him by thee, but also the beasts of the field, and the cattle, and the fowls of the air shall live by thy power, tinder Nabucliodonosor, and all his house.] This is a rhetorical exaggeration; and the mention of animals, and things without reason, submitting to his jurisdiction, as well as men, means only that whole pro- YOL. IV. vinces submitted to him, with all the creatures in and belonging to them, though indeed not voluntarily, but through fear or compulsion.; • 1

Job 11:8

For we have heard of thy wisdom, and thy policies, and it is reported in all the earth, that thou only art excellent in all the kingdom, and mighty in knowledge, and wonderful in feats of tear.] To free Judith from the imputation of lying, as flattery often partakes of it, it may benecessary to observe, that in what she says here of Holofernes, she declares rather the praises which others bestowed upon him than praises him herself. For as there were many flatterers that cried up the merits of that general, so even among those who had submitted to him there were some who were forward to flatter him upon those excellent qualities mentioned here; viz. the prudence of his conduct, his policy, and contrivance, and depth of stratagem; his power, or, as the margin has it, the favour he was in with his prince, his skill in military discipline and the art of war; the great exploits he’had performed, and his humanity and goodness to the vanquished. Tf this is only panegyric, it is not purely of her making; she is not answerable for the justness of the character, as she only mentions what others said of Holofernes.‘Ver. 10. Our nation shall not be punished, neither can the sword prevail against them, except they sin against their God.] The truth of this observation the Jews experienced in every stage of their state, from their first becoming a nation to their ceasing to be so, by the captivity of the twelve tribes; their obedience or disobedience respectively ruined or saved them. It was therefore Balaam’s policy, says Philo, to make the daughters of Moab to sell the use of. their bodies to the Hebrews, upon condition that they would sacrifice unto idols, as knowing that the children of Israel were not otherwise to be subdued than by their own sinfulness and breach of God’s commandments, ddwg’Ej3pato£c fitav bdbv &\S&emg irapavojulav. (See Numb. xxv. xxxi. 16.) And the like reflection holds true universally, that no Divine judgment overtakes a nation in any signal and exemplary manner, but what is brought upon it by its own repeated transgressions, and a confirmed obstinacy in sinning.

Job 11:10

Then Raguel arose, and gave him Sara his wife, and half his goods, servants, and cattle, and money. Tho dowry which the Jewish brides brought to their husbands, which was different according to the circumstances of their parents, was called by the rabbins nedunia. As Sara was an only child, and disposed of in marriage according to her parents’ wishes, and agreeably to the appointment and determination of the Mosaical law, Raguel gives her half his substance in present, and engages to bestow the remainder at his death, (viii. 21.) Amongst the goods mentioned here as given to Tobias are, aut^xara, or servants, for, so such as were altogether at the beck and will of their lords were called both by Jews and heathens. The sale of the captive Jews, by Nicanor, is called ayopaafibg’lovdattov awfiarwv* 2 Mace. viii. 11. so all the servants of the men of Shechem are expressed by iravra ra adfiara ahrwv, Gen. xxxiv. 29. (See also Apoc. xviii. 13.) Munster’s version enumerates the particulars of her fortune, viz. Famulos et ancillas, oves et boves, asinos et camelos, vestimenta linea et purpurea, vasa argentea et aurea. Vcr. 12. And he said to his daughter, Honour thy father and thy mother -in-latu, which are now thy parents.] Sara was shortly to leave her abode with her natural parents, and by marriage to be placed, as the civilians term it, extra familiam; this precept therefore was very properly and affectionately inculcated, as the duty of honour and reverence did not cease, but was transferred, or rather divided. " How happy (says the Port-Royal comment) is a family when the sentiments of love are reciprocal; where those in the family, whereunto the bride enters, treat her with the affection due to a daughter, and the daughter-in-law in like manner regards them as her parents, and behaves in the same Tespectful and dutiful manner towards them! where such an undissembled fondness reigns, there is great reason, doubtless, to bless and pronounce happiness to a union, which affection, as well as the ties of relation, has so closely joined: but as it too often happens, that relations so united in time discover different views, and act by separate motives, springing cither from jealousy or interest, there is the less reason to be surprised at seeing so many heart-burnings and differences in families, and so little of true love between persons who look upon each other with distrust, instead of shewing that tenderness which a mother ought to have for a daughter, and a daughter for a mother/’ (Com. in loc.) After this injunction to Sara to honour her new adopted parents, the Vulgate adds, that she vras directed and instructed farther, Diligere maritum, regerefamiliam, gubernare domum, et seipsam irreprehensibilem exhibere. Duties of tho utmost importance in the conjugal state, the observance of which comprises and finishes the character of a good and accomplished wife. The direction is not unlike that of St. Paul, 1 Tim. y: ■ Edna also said to Tobias, The Lord of heaven restore thee, my dear brother.] i. e. Grant thee a prosperous journey, (see xi. 1.) and a safe return. And thus Calmct expounds, Que le Seigneur vous fasse heiirettsement arriver chez vous, which I presume is the sense of Munster’s version, Mifili, Dominus ccelorum conducat te in pace. Junius’s rendering is obscure and indeterminate, Constituat te Dominus cceli. It may perhaps seem strange and unusual that Edna should call her son-in-law, brother: but this is to be considered only as an appellation of tenderness. (Sec more instances in note on vii. 16.). I commit my daughter unto thee of special trust, wherefore do’ not entreat her evil.] Edna, the mother of Sara, consenting to part with her to Tobias, and that she should accompany him home to his house, gives him a strict charge to take great care of her, as of some important and valuablo treasure committed to his trust, and to give her no occasion of uneasiness, or of complaint against him. Fagius’s version adds a very moving, and substantial reason for this request, nam in locum peregrinum, ubihospitaerit, ipsa proficiscitur; and that upon saying this, Sauciatum qnodammodo fuit cor ejus intra earn. St. Paul has enjoined the like, where he orders husbands to love their ivives, and be not bitter against them. (Col. iii. 19.) For the sorrow which bad husbands occasion their wives though ill treatment, renders them the more inexcusable in the sight of God, as the weakness of their sex calls rather for protection, and obliges them according to St. Peter, to render honour and esteem to them. (1 Pet. iii. 7.) This they have in charge, not only from the parent, who gives them. away, but from God himself, whose ordinance and institution marriage is, and as he has made it an emblem of that Divine love and union which he bears to his church, will avenge all harshness and injustice, that is at any time offered in violation of it; Tho Alexandrian and most copies conclude this chapter with the verse succeeding, which our translation, following the Roman or Complut. makes the beginning of the next.

Job 11:11

And tookhold of his father, and he stroke off the gall on his father’s eyes. ■Tobit’s hurrying out, or, as the Vulgate has it, running to meet his son upon notice of his arrival, or probably hearing.his voice, and in his haste forgetting his blindness, and stumbling at the threshold; and Tobias’s running to him, not merely to pay his duty to him, but to catch hold of him to prevent his falling, and to support him while he embraced him, are circumstances extremely natural: his impatience likewise for his father’s cure, whose blessing he had just received, and instantly putting the gall on his eyes, from a confidence in what ltaphael assured him of its sovereign. efficacy, without asking or staying for his leave, and postponing the relation of his journey and the success attending it, to administer to the help of a blind and aged father, are uncommon instances of filial tenderness. And now, that my lord be not deceived andfrus-* trate of his purpose, even death is now fallen upon them; and their sin hath overtaken them, wherewith they will j>rovoke their God to anger, whensoever they shall do that which is not fit to be done.] The sense of this and the following verses, as they stand in our translation, is very obscure, occasioned by the great confusion of the tenses; nor do the Greek or oriental versions afford any light or assistance. That of Geneva makes it rather clearer, by putting the three following verses in a parenthesis. Junius’s exposition, founded on the context, seems most natural; only allowing, what is far from being unreasonable, that sin may then be said to lay hold of us, when first being conceived it is entertained and encouraged, and as it were completed in our thoughts, before the actual commission of it: on this supposition the drift of Judith’s speech is to the following effect: " The elders of Bethulia have judged it already allowable, and in, case of necessity lawful, to eat what at other times is fpr* bidden by the law; for form’s sake, indeed, they have sent deputies to Jerusalem for a dispensation from the Jewish Sanhedrin, which from their own practice in a similar case x they are assured of: but even now the inhabitants of Bc^ 4R

Job 11:13

And the whiteness pilled away from the corners of his eyes; and when he saw his son, he fell upon his neck. See Acts ix. 18. where St. Luke, the beloved physician, speaking of Saul’s recovering his sight, says, that, upon Ananias’s putting his hands upon him, immediately there fell from his eyes, as it had been scales, and he received sight forthwith. The Vulgate is very particular in the description of this cure: Sustinuit quasi dimidiam fere horam, et ccepit albugo ex oculis ejus, quasi membrana ovi, egredi; quam apprehendens Tobias traxit ab oculis ejus, et statim visum recepit. It is a matter of dispute, whether Tobit recovered his sight by the natural effect of the medicine, or by a miracle. Many assert the cure to be purely natural. It does not appear that Tobit’s eyes were hurt inwardly, or that the pupil or optic nerve was damaged, or the humours any way altered: the accident is supposed to consist in a white speck, pearl, or film, that was formed on the cornea,. or the outward coat of the eye (through an inflammation arising from the, dung of swallows, which is of a hot and caustic quality), which hindering the rays of light from falling on the retina, suspended the use of that organ. Now the gall of some fishes being very good, say they, against distempers in the eyes, and especially to remove whiteness or pearls in them, in the opinion of many naturalists and physicians, there is no necessity to have recourse to a miracle to account for this cure, as the gall of this might have that virtue: indeed there is an objection as to the time, it being scarcely possible that the gall of any fish should naturally produce such an effect in about half an hour, the time assigned by the Vulgate. But if we consider that the prescription was communicated by the angel Raphael, who taught Tobias the virtue of the remedy, and the method of applying it, unknown, perhaps, before; if it be not miraculous on that account, it may at least intimate, that some supernatural power or blessing went along with the use of the natural means, and principally effected the cure; as the mere washing in the pool did not of itself cure the impotent, but the angel that attended and first troubled the waters. (John v. 4.) There is an instance of as great a cure, and mentioned to be founded on this of Tobit’s, recorded by Gregory of Tours, concerning his own father: " Florcntius redivivo calore captatus est, accenditur febris, intumescunt pedes, dolor pessimus intorquet: perendinata pestis hominem contriverat, jam pene cpnclamatus jacebat. Interea puer(filius Gregorius Turon.) vidit iterum in somno personam, sese, utrumne librum Tobiae cognitum haberet, interrogantem. Rcspondit, Nequaquam. Qui ait, Noveris hunc fuisse caecum,, atque per filium ex jecore piscis, angelo comitante, curatum. Tu ergo fac similiter, et salvabitur genitor tuus. Haec ille matri retulit, qua) confestim pucros ad amnem direxit: piscis capitur, quae de extis jussa fuerant, prunis imponuntur; non fefellit virum eventus, ut enim prime fumus odoris in naribus patris reflavit, protinus omnis ille tumor, dolorque recessit." (De Gloria Confess, cap. 40.) If this has the appearance of the marvellous in it, yet doubtless the relation of a son, and of such a son, concerning his own father, deserves some credit; and as it is grounded manifestly on the history of Tobit, it is’no small testimony of the reality and worth of it. And perhaps his design, as well as that of the writer of Tobit, might be to advance the belief of angelic visions and communications with good and holy men.

Job 11:14

Jf I sin, that thou vxarkest me; and thon wilt not acquit mefrommine iniquity. I cannot offend thee in tho least, but thou (by whom I was thus formed) must needs know and observe it, and I cannot avoid thy punishment for it. Vcr. 15. If J be wicked, tvoe tmto me; and if I be righteous, yet will J not lift up my head: J am full of confusion; therefore see thou mine affliction.] If I be wicked, I am undone; and if I bo righteous, I am so oppressed that I cannot look upon what a lamentable confusion I am in, beholding nothing but misery which way soever I cast mine eyes. Ver. 1G. For it increaseth. Thou huntest me as a fierce lion; and again thou sheivest thyself marvelloiis upon me.] For it grows greater and greater, while thou pursucst mo as a lion doth his prey; and when I hope there is an end of my troubles, sendest more to fill me with new astonishment and horror.

Job 11:17

Tliou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war are against me. Fresh witnesses of thine anger rise up against me: thou multiplicst thy plagues upon mo so that there is no end, but only a chango of my conflicts.

Job 11:18

Wherefore then hast thou brought me forth out qfthe womb? Oh that I had given up the gliost, and no eye Jiadseen mef. And therefore I cannot but wish, as I did at the first, that my mother’s womb had been my grave: happy had it been for me if I had died there, and never come into this miserable world: And Achiacharus, and Nasbas his brothers son

Job 11:19

7 should have been as though I had not been; I should have been carried from the womb to the grave. Or that I had died as soon as I was born, and been carried from the womb to. the grave;

Job 11:20

Are not my days few? cease then, and let me alone, that I may take comfort a little. To which I am now very near. May I beg therefore but this one favour, that since thou wilt not quite remove thy hand, thou wilt forbear awhile to strike, and let me breathe and refresh myself a little;

Before I go whence I shall not return, even to the land of darkness, and the shadow of death. Before I depart thither from whence I shall not return (to ask any more favours); be laid, I mean, in my grave, the place of dismal darkness:

A land of darkness, as darkness itself; and of the sJiadow of death, without any order, and where the light is as darkness. Where it is as dark as dark can be; and there is no succession of day and night, as we have here, but one perpetual night. And he came out before his tent, with silver lamps going before him.’] Either, because it was yet scarce daylight, (see xi. 5.) or because it was dark within the tent of Holofernes; for it consisted of two apartments, an antechamber, and a withdrawing or inner room. From the latter he came out to meet Judith, preceded by servants carrying lamps; which were continually, as Calmet supposes, burning in it. In this piece of state Holofernes may be thought to imitate the customs of the Persians, among whom it was usual to carry fire before their kings; as it was afterward done before the Roman emperors, and is at present before the emperor of the Turks. Whether this w r as a Persian custom or not, herein however we know that all the oriental nations were unanimous, viz. in affecting *pomp and grandeur.

She fell down upon he? face, and did reverence unto * him: and his servants took her up.* It was neither a sudden fright at the sight of this great and formidable general that thus affected Judith, for she who seemed to have defied the whole Assyrian army* bypassing through them with a single waiting-woman only, would scarcely fall down in a swoon at the sight of one man, however considerable; nor was it the eclat and splendour of all that pomp and magnificence which surrounded Holofernes, that dazzled her senses so a’s to occasion her falling down: her prostration was rather an expression of duty and profound reverence, and a submissive token of her meanness and unworthiness to appear in his presence. The paying him a’sort of worship and adoration, was an artifice to work \ipon his vanity, to recommend her to favour, and to draw him into her snare.