Job 14
PATig self would vindicate it; for I am no hypocrite, nor shall false accusations be admitted at his tribunal. The good man proceeds to plead with God for some mitigation of his miseries, from the consideration of the shortness of life, and the trouble that naturally belongs to it; which he thought might move him not to add any greater burden of suffering; especially considering, that when he is dead he cannot come into the world again (as the plants do) to receive the marks of his favour. Which he hopes therefore he will bestow upon him here, not-! withstanding thedepth of his misery; (which tempted him to the borders of impatience, ver. 13.) it being very easy for him to remove his affliction, though never so heavy, whose power is so great, that he removedmountains out of their place, and brought a deluge, as we may say, of sand (as they saw sometimes in their neighbouring countries) to overflow the most fruitful regions. • * Ver.l. JjJ.AN that is born of a woman is of few days, and full of trouble.] Man is born to die; and, as he cannot live long, so his short life is subject to many cares.. [chap. XV, be no more they shall Jtot awake, nor be raised out of their | sleep!] So man laid down in his grave shall come no more hither; but in that bed of dust shall sleep perpetually. them, not for the space of a few months, but for thirty-threo years; and during all that time laboured by the example of his life, words, and sufferings, not to cure one or two particular persons only, but to save a lost world! How great ought their tribute of thanksgiving to be, and with what prostration of soul and body should they appear before his throne, from a sense of the far greater things done for them; when they consider this surprising mystery, thismost exalted instance of lovo and philanthropy, God emptying himself of his majesty for the redemption of his creatures P (Com. in loc.) so constant, as not to need either the sun or moon to enlighten the said city. To this the writer to the Hebrews probably refers in those words, -n)v tovq St/uAfovc ixowav 7 ™~ \iv, (Heb. xi. 10.) i. e. the city which hath tins* foundations, or the new Jerusalem, the foundations of whose walls were garnished with all manner of precious stones. Plato seems to have borrowed these figures, when he sets forth the beauty and felicity of the paradisiacal earth, by the stones of several colours and brightness which it abounded with: " In this pure earth (which he supposes to be quite different, as well as far Tcmoved from this of ours), the true light is always to be seen, and the appearance admirable and surprising; all things there shine with the glistering lustre of gold, jaspers, sapphires, and emeralds, and those that inhabit it enjoy a long life, free from accidents or afflictions/’ (In Phsed.) Who does not discern the style of the prophets in this passage, or can anyway doubt that this notion of his was borrowed from their lofty description of the glorious Jerusalem, and that the names of the precious stones are particularly taken from Isa. liv. 11 — 13. where God promises to lay the foundations of his future church in the latter times with sapphires, and all her borders with pleasant stones; or from Ezek. xxviii. 13. where the glory of Eden is represented by the plenty and joiut lustre of gems of various kinds? From these fine images of the prophets, which Tobit adopts into this hymn, he encourages his nation in the hopes and expectation of the Messias, when great shall bo the peace of the once afflicted children. (See Bishop Chandler’s Def. p. 52.) St. Austin alluding to and charmed with this glorious description, in pious rapture breaks forth, “Felix anima mea, semperque felix in ssecula, si intucri meruero gloriam tuam, beatitudincm tuam, pulchritudincm tuam, portas, et muros, ct plateas tuas, et mansioncs tuas multas, nobilissimos civestuos, etfortissimum rcgem tuum in decorc suo. Muri namque tui ex lapidibus pretiosis”, portas tuac ex raargaritis optimis, plateee tuee ex auro.purissimo: in quibus juenndura alleluja sine intermissione concinitur: mansionestuac multas quadratis lapidibus fundatac, sapphiris constructor, laterculis coopcrtae aureis. In quas nullus ingrcditur nisi mundus, nullus habitat inqu hiatus." (Medit. cap. 25.) THE BOOK OF TOBIT. Jerusalem shall be desolate, and the house of God in it shall be burned.] This passage, as it occuts in the Vulgate and most of the Latin versions, has been objected to as a mistake in point of time, as making mention of the temple of Jerusalem as then burnt, which being inconsistent with the times in which it is placed, has given occasion-to some to overthrow the authority of this book. > But the Greek version, and the English which is taken from it, speak prophetically of it, as an event which was still to happen, and not historically, as of that which was already done. But there is no necessity of supposing with some, that Tobit had the gift of prophecy, he rather grounds his observation on the prophecies of others, Jer. xxvi. 18. Micah iii. 12. which expressly foretold this desolation of Jerusalem, and the house of God, in the days of Hezekiah king of Judah, and so it continued for fifty-two years after; till, by the favour of Cyrus, the Jews being released from their captivity, and restored again to their own land, repaired these ruins, and built again their holy city. (2 Kings xxv. 8. Jer. Hi. 12.) city, and the distressed inhabitants. It is observable, that she calls to them afar off, that she redoubles her call, and dwells upon the name of her great and mighty Deliverer. If we should suppose Judith, soon after her entrance, to hasten into the sanctuary of the Lord, there to return her devout thanks in form, it would be no improbable supposition, nor disagreeable to her character, viii. 8. that she feared God greatly. She might then say, in a higher and more exalted sense, Open me the gates of righteousness, that I may go into them, and give thanks unto the Lord. I will thank thee, for thou hast heard me, and art become my salvation. This is the lord’s doing, and it is marvellous in our eyes. (Psal. cxviii. 19. 21. 23.) THE’ BOOK OF JUDITH. Asdrubal was slain, his head was flung into his brother Hannibal’s tent, that the sight of it might east a damp upon that general and his soldiers. In like manner, when the Philistines saw the head of their champion Goliath in David’s hand, they fled, and were overtaken with a great slaughter. (1 Sam. xvii. 51.) A COMMENTARY UPON (chap. XV. foro Holofernes and his chief officers, (chap, v.) and his noble declaration of the greatness and majesty of God, his strict justice and impartial goodness in all his dealings with his people, givo us reason to think, that he believed in God long before? The truth is, Achior hitherto regarded tho God of the Jews as a local Deity only; as the God or protector of one particular people; he doubted not of his power, and the miracles which he had done for his people Israel, but he still continued, according to the custom and mode of his nation, a worshipper of Moloch, or Milcom, and an observer of his abominable and superstitious rites. The elders of Bethulia, when they received him into the city, probably instructed him better, and gave him the choice of being either a proselyte of the gate, or a proselyte of justice. Upon seeing this farther evidence of God’s power in behalf of his chosen, exerted by Judith’s hand, and the proud leader of the Assyrians, for his blasphemy and contemptuous defiance, so exemplarily punished by him, he received circumcision, the initiatory rite into the true religion, and proved the sincerity of his inward belief, by outwardly submitting to this ceremony. But still as an Ammonite, he was not entitled to any of the privileges usually allowed to a proselyte of justice, which makes his faith the more conspicuous and remarkable, as he was now joined to a people despised, and embraced a religion, where he could not expect or hope for, either for himself or his descendants, any temporal advantages, belonging to the Jewish people. And hence we may satisfy an objection which naturally offers itself from this place, viz. how Achior, being an Ammonite, could be joined unto the houso of Israel, since the law expressly says, Deut. xxiii. 3. that no Ammonite or Moabite shall enter the congregation of the Lord for ever, even to the tenth generation. But this prohibition is not to be understood strictly and literally, since it is agreed on all hands, that neither a Moabite, or Ammonite, or even a Canaanite,were hereby incapable of becoming converts or proselytes to Judaism, and entering thereby into the congregation of the Lord: the intention of this negative precept was only to hinder such from ever partaking of the Jewish privileges, prerogatives, dignities, places, preferments, or other temporal emoluments; audit does not appear from the story, that Achior was so fully received among the Jews, as to be admitted to partake of any, or all of the privileges and advantages of that people: racter of a great hero, were supplied and compensated by though Aquinas and some others have maintained, that the rigour of this law was dispensed with in favour of Achior, on account of his signal profession and acknowledgment of God’s power and providence before Holofernes. The like difficulty has l?een started with respect to Ruth, who being a Moabitish woman, and married to Boaz, became a Jewess. But here the case is still clearer, as that law in Deuteronomy affected not women, who might from any nation be admitted proselytes, and by reason of their sex were incapacitated from aspiring to or enjoying any dignities, prerogatives, or emoluments.
Job 14:1
JJ.EAR me now, my brethren, and take this head, and hang it upon the highest place of your walls. This was done to discourage and cast a dread upon the Assyrians from so ghastly a sight. Judas Maccabeus did tho like by Nicanor’s head; he hung it upon the tower, an evident and manifest sign (says the text) unto all, of the help of the Lord, 2 Mace. xv. 35. Livy mentions, that when
Job 14:2
He cometh forth like a flower, and is cut down: hefleeth also as a shadow, and continueth not. He may be compared to a flower, which is beautiful indeed, but suddenly cropped; or to the shadow on a dial, which never stands still, but is hasting away apace, jOL ND he was eight-and-fifty years old when he lost his sight, which was restored to him after eight years.] The Vulgate has only fifty-six years, and that he recovered his’sight when he was sixty, being blind only four years. There is the like disagreement in the versions about the time of Tobit’s death; the Vulgate makes him one hundred and two years old, the Greek one hundred and fifty-eight, fifty-six years difference. And so with respect to Tobias; the former supposes him ninety-nine at his death, and our version, following the Greek, one hundred and twentyseven. This uncertainty makes it difficult to fix the deter minate time of Tobit’s age, when he prophesied of Nineveh’s approaching ruin, or to ascertain the particular year of its destruction, as happening just before Tobias’s death. And, indeed, that great event is a point far from being agreed and settled among chronologers; Archbishop Usher placing it fourteen years earlier, in the fifteenth year of Josiah; Newton, Prideaux, Whiston, &c. fourteen or fifteen years later, about the twenty-ninth of that prince’s reign, which was the twenty-third of Cyaxares, in the kingdom of Media. What is most certain, says Calmct, is, that there is a mistake crept into one or both the texts, with respect to the years of Tobit and his son; and the diversity of the versions confirms this. And so soo?i as the morning shall appear, and the sun shall come forth upon the earth, take you every one his weapons, and go forth every valiant man out of the, city, as though you would go down towards the watch of the Assyrians, but go not doivn.
Job 14:3
And dost thou open thine eyes upon such a one, and bringest me into judgment with thee?. And dost thou concern thyself so far about such a wretch, as to summon him before thy tribunal, and there pass dreadful sentences against him, as thou dost against me? Ver.-4. JMto can bring a clean thing out of an unclean? not one.] The common frailty of humanity might make thee overlook him; for nothing, thou knowest, can be better than the original from whence it comes. Tlien shall they take their armour, and shall go into their camp, and raise up the captains of the army of Assur, and they shall run to the tent of Holof ernes, but shall not find him: then fear shall fall upon them, and they shall flee before your face.’] This was a well-eoncerted scheme, and a politic contrivance: she advises not, that the Hebrews should go down, and fall on the sudden on the Assyrians, who would be sure to repulse and overcome them, being much stronger and far superior in number: but her counsel is, not to come in reality to blows, but only to make a feint of so doing, and by a false attack to alarm and put their army in motion, and oblige them to run to Holofernes’s tent to receive his orders, who, upon seeing their general lie dead, and his inangled carcass upon the ground, would be flung into a panic and confusion, and before they should have time, or be able to recover themselves from the consternation, the Israelites with all their force should attack them, and they would flee with great precipitation and disorder. St. Ambrose admires Judith for this stratagem, and extols her reach of thought above her magnanimity, " Nee dexterae tantum hoc opus, sed majora tropaea sapientiee. Nam manu solum Holofernem vicit, consilio autem omnem hostium vicit exercitum. Suspenso enim Holofernis capite, quod virorum non potuit excogitari consilio, suorum erexit animos, hostium fregit, suos pudore excitans, hostes quoque terrore perccllens, eoque caesi sunt et fugati:" (lib.ri.de Viduis.) i. e. The victory which Judith gained was not so much an instance of her courage as of her wisdom. By her hand she triumphed over Holofernes only, but by her counsel over the whole army of the Assyrians, by hanging up Holofernes’s head; by an expedient, which not even the elders of the city thought of, she as much exalted the spirits of the besieged, as she depressed those of the enemy. By the sight of this trophy she shamed her own people into courage, as she cast a dread and horror upon the besiegers by so shocking a spectacle: and her stratagem had the desired effect; for, through the power of it, they fled, and were cut to pieces.
Job 14:4
I believe those things which Jonas the prophet spake of Nineveh, that it shall be overthrown. Grotius contends, that both here and ver. 8* the true reading of the Greek is, Naov/xo? 6 Trpofynrrw, and Junius seems of the same opinion. That prophet, indeed, (chap. ii. iii.) did foretell the revenge which God would take of the Assyrians for their repeated provocations, and for all the wrongs done to the ten tribes whom they had carried away captive, by making an utter end of Nineveh, that once famous city of three days’ journey; hut there seems no necessity for such an alteration of the text, if the prophecy of Jonah did really extend to and include the destruction of Nineveh by the Modes and Babylonians; and that it did so, seems probable from the following reasons: — First, Though it is well known that, upon the humiliation and repentance of the inhabitants, the first prediction of Jonah against Nineveh, that it should be destroyed in forty days, was not at that time fulfilled, yet it seems necessary to infer, that the like judgments hung over that city, to be executed at such a time hereafter, when the people were equally wicked and abandoned. The sentence, therefore, against itsccnis only suspended, and its destruction, as St. Jerome observes, (Praefat. in Jon.) deferred, till those who before had found mercy, should, by a relapse into the like vicious courses, make it.neccssary for God to bring upon them those judgments, which had been only respited for a time, and lay, as it were, dormant, till the increase of their wickedness should again make them ripe for destruction. Secondly, and more particularly, It seems not improbable, that a clause in the present copies of Zcphaniah, (ii. lS-^lS. iii. 1.) which foretells the destruction of Nineveh, docs not belong to that prophet, but to the prophecy of Jonah, though now dropped, in which he foretells afresh the final destruction of that city; and to this Tobit, as having another and better copy of Jonah’s prophecy, may probably allude: see Wliiston’s Authen. Record, vol. ii. Appendix iv. and indeed his reasons for this suspicion, from Zcph. iii. 1. where woe is denounced against Nineveh, called, according to the LXX. the famous redeemed city, and by the Syriac, emphatically, the city of Jonah; and from ver. G. as referring to the destruction of Nineveh as already past, arc strong arguments in favour of his opinion. The like interpolation of a prophecy, and upon the very same occasion, he suspects to be, 2 Esd. ii. 8, 9. 20—23.
Job 14:5
Seeing his days are determined, the number of his montlis are tvith thee; thou hast appointed his bounds that he cannot pass. Or if he were more considerable than he is, yet, since he can live but to such a time as thou hast prefixed, beyond which he cannot prolong his days one moment:’ And that again God toill have mercy on them, and bring them again into the land, where they shall build a temple, but not like to the first, until the time of that age be fulfilled;- and afterward they shall return from all places of their captivity, and build up Jerusalem gloriously, and the house of God shall be built in it for ever, with a glorious building, as the prophets have spoken thereof] Tobit here prophesies of three periods, which should fall after his time. First, The rebuilding of the temple, which should continue to the conclusion or the consummation of the age, i. e. the Jewish state; for the words, 2wc irXnpw- Qaxrt Kaipol tov altovog, are here to be rendered, till or when the seasons of the age be fulfilled, called, Matt. xxiv. 3. vvvriXua aluvog, the consummation or conclusion of the age, or, as Fagius’s Hebrew copy has it, till the first age was out. For the Jews were wont to distinguish their state under the law, which they called the present age, from tho period of time after the coming of the Messiah, which they called the age to come. Thus Daniel seals his prophecy to the time of the end, or consummation, as the Greek renders it, not the end of all time, but of the Jewish economy. And so the destruction of the Jewish state may be styled the consummation, fulfilling, or the shutting up that age, which is the second period. And then after, in the third period, follows the state of Christianity, the glorious Jerusalem, that building spoken of by the prophets, and in the Apocalyptical visions, xxi.18,19. and described here, ver. 6. by the turning of tho nations, converting of the gentiles, serving God truly, and burying their idols, which clearly is the state of Christianity. The learned Mr. Mcde conjectures from the words, and afterward they shall return from all places of their captivity, that the sense is very imperfect, and that there is an hiatus here of a whole sentence both in the Greek and Jerome’s version: for, according to the present reading, he says there is no connexion of the parts, mention being made of a return from captivity, different from the former, and yet their going into that captivity is omitted. From the authority therefore of Fagius’s Hebrew copy, he would have this sentence inserted, And they shall go again into another very grietfous captivity, beyond all the former in its greatness and duration; and then what follows comes in ycry naturally, And afterivard they shall return from alt places of their captivity; (de duplici Jndseae Captiv. p. 580.) for the mention of a return cannot be sense, without a preceding one of a captivity. -And that it belongs to the destruction of tho Jews by the Romans; appears by another passage added also in that Hebrew copy, and directly parallel to Matt. xxiv. 31. for as there after the destruction of Jerusalem, v. 29. mention is made of the angels sent to gather the elect Jews from the four winds, so it follows in that Hebrew copy, But God, holy and blessed, shall remember and gather them from the four corners of the world. (See Dan. xii. 1.) We have in Jeremiah an eminent prophecy of the restoration and final happy state of all the twelve tribes, with the mention of the horrible distress they were in before. (Jer. xxx. 1 — 24. xxxi. 1^14. 23—25. 27— 40.-1. 4—7. 19, 20. li." 5—10. 15—19.) This is also agreeable to what the /prophet Micah says,- v. 3, 4.." Although God will send his ruler or Messiah into Israel, yet he will let Israel Temain in captivity till Sion hath gone the full time of her travail, and then her sorrows shall have a joyful issue; then the remnant of his brethren shall return with the children of Israel, arid; he (the Messias) shall stand and feed in the strength of the Lord, &c. and they shall be converted, and he (the Christ) shallbe great unto the ends of the earth, and he shall be the peace." (See Bishop Chandler’s Def. p. 158.) But before yon do these things, call me Achior the Ammonite, that he may see and know him that despised the house of Israel, and that sent him to us, as it were to his death.’] The Vulgate places this almost at the end of the last chapter. One is surprised to find, since it is said, xiii. 13. that all, both small and great, ran together to meet Judith at her return, that Achior still continued in Ozias’s house a stranger to it, and came not among the rest to congratulate her arrival, till he was sent for; as he seems equally interested and concerned to know this important news, it does not appear what should detain him at a time when all others hastened where Judith was. It is probable that Achior had not yet his entire liberty, and that he was vouiv. in some sort watched, till they saw the success of Judith’s expedition; or perhaps, as her return was in the night, Achior might be asleep, and not instantly informed of it. Whatever was the cause, it was highly reasonable to acquaint him with it, to free him from inquietude and fear, whom the proud Holofernes threatened to kill, when he took Bethulia, because he had so much extolled the almighty power of the God of Israel. And therefore Judith was kind in remembering him, and insisting, that before they went forth out of the city, they should fetch Achior to tier, that she might give him the pleasure to hear that the tyrant who threatened his life was through her means now no more. Particular favour also might be shewed to Achior, because he differed so much in temper and behaviour from the rest of his countrymen; for it was true of the Ammonites, as well as of the Moabites and Edomites, that though they were related in blood to the Jews, yet they bore a constant hatred towards them, which they took all opportunities to shew, when the Jews were under any distress: and therefore Aehior’s interesting himself in their behalf, in the time of their distress, at the peril of his own life, was the more remarkable, and on. that account he claimed the more notice and favour.
Job 14:6
Tiamfrom him that he may rest, till he shall ac~ complish, as ahireling, his day. That I should think might move thee not to torment him in this manner; but to let him alone till that appointed time come, which will be as welcome to him as the end of his labour is to the hireling. And all nations* shall turn, and fear the Lord God truly, and shall bury their idols.] The learned prelate above quoted says, that in this, and the foregoing verses, Tobit mentions four great events which he took from the prophets; viz. The end of the Jewish age or state, and a long captivity of his nation ensuing it. Secondly, A general return from the captivity. Thirdly, The rebuilding of the city and temple gloriously: and, lastly, The conversion of all the gentile nations from idolatry, when the horn or kingdom of his people should be exalted. (Ibid. p. 50.) With respect to this last particular, we may in general take notice, that the destruction of idolatry is often mentioned in the prophets as a principal circumstance in their description of the flourishing state of the church, which should come to pass in aftertimes; see Isa. i. 29. Jer. iii. 17. xvi. 19. Zech. xiii. 2. But that of Micah, v. 12 — 14. is most clear and full, And it shall come to pass in that day, saith the Lord, that I will cut off all witchcrafts out of thine hand, and thou shalt have no more soothsayers. Tliy graven images also will I cut off, and thy standing images out of the midst of thee, and thou shalt no more vjorship the work of.thine hands. And I will pluck up thy groves out of the midst of thee, &c.’ And it* appears to have been the sentiment of the ancient Jews themselves, that the uttef abolishing of idolatry should attend the happy times of the Messias. Then they’called Achior out of the house of Ozias, and when he teas come, and saiv the head of Holofernes in a man’s hand in the assembly of the people, he fell down on his face, and his spirit failed.] The sight of the severed and bleeding head of him who had threatened his life, the surprise of an event so great and unexpected, and, the joy to see himself thus delivered in an instant from the cruel death which awaited him, if Bethulia had been taken, these meeting together, occasioned within him such a disorder and confusion of spirits, as quite to overset him. " So pious souls arc affected* (say Messieurs of Port- Royal, who often allegorize part of this history), from considering, that Jesus Christ, the seed of the woman, has bruised the serpent’s head, has delivered them from the wrath to come, and wrought for them so wonderful a salvation. The thoughts of their deliverance fill them with holy raptures; like St. Paul, they are, as it were, in an ecstacy, caught up into the third heaven, and can scarce tell whether they are in or out of the body." (Com. inloc.)
Job 14:7
For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. And after that, there is more hope of a tree than of him; for if it be cut down to the very ground, the body of it will grow again, and thrust out new branches:
Job 14:8
Though the root thereof wax old in the earth, and the stock thereof die in the ground. Nay, though it hath been so long cut down that the roots of it are grown old, and the trunk seems quite dead;
Job 14:9
Yet through the scent of water it will bnd, and bring forth boughs like a plant. Yet when it is well moistened it will shoot up again, and bring forth boughs, as if it were but newly planted.
Job 14:10
But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he?. But when man dies, he crumbles into dust; and none can set it together to make him live again. Remember how Aman handled Achiacharus that brought him up; how out of light he broiighthim into darkness, and how he rewarded him again: yet Achiacharus was saved, but the other had his reward; for he went down into darkness. Manasses gave alms, and escaped the snares of death, which they had set for him; but Aman fell into the snare, andperislied.]‘Ek tov
Job 14:11
As the waters fail from the sea, and the flood decayeth and drieth up. As lakes and great rivers are dried up, when their waters find a new channel:
Job 14:12
So man lieth down, and riseth not: till the heavens
Job 14:13
Oh that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thoxt wouldest appoint me u set time, and remember me. I wish I were bnricd alivo, rather than suffer such things; or lhat I could take sanctuary somewhere till this storm be over; or at least thou wouldest set me a certain time when thou wilt deliver me. Waken now our Lord, for the slaves have been bold to come down against us to battle, that they may be utterly destroyed."] The appellation of stares is disgraceful; but the Vulgate speaks of them as contemptibly when it renders, Egressi mitres de cavernis suis, ansi sunt provocare 7ios ad pr<elium. And probably it spake of them as such, from the fastnesses in which they secured themselves, and as appearing very diminutive on tho top of so high a mountain to those in the plain..,
Job 14:14
If a man die, shall he live again? All the days of my appointed time will I wait, till my change come. Then (though there be no hope of living here again after I am dead) thou shalt see I will patiently wait all the days of that appointed time, till that happy change come. Tlien she said to them with a loud voice, Praise, praise God, praise God, for he hath not taken away his mercy from the house of Israel.) The Jews, upon the receipt of any signal deliverance, used to repeat the one hundred and forty-seventh Psalm. Judith probably begins this, the words of which aTe very applicable to the occasion, particularly ver. 1 — 3. 5 — 7. 10 — 14. For he thought that he had slept with Judith.] This is expressed with great decency, though an impure sense is intended: *Y7rvoc is often used for concubitus by the Hellenist Jews and other writers. (See Wisd. iv. G. vii. 2. with the notes on those passages.) Tcrentius Christianus renders it not improperly, Nunc imperator nosier in amore est totus.
Job 14:15
Tliou shalt call, and I will answer thee: thou wilt have a desire to the rvork of thine hands. Do thou speak the word, and it shall be dono; shew thou hast some love to thy own workmanship.’’■ n- Ver. 1G. For now thou numberestmxj steps; dost thou not watch over my sin?] Though now thou seemest to number every step I have trod in all my life, and dost not spare to punish every fault; The Lord hath smitten htm by the hand of a woman.] As Judith perceived within herself a sort of. inspired courage upon the occasion, less than which would not have conducted her through such a desperate and hazardous undertaking, she represents the victory gained over Holofernes as the act “of God, and accordingly calls upon the elders of the city, in the most earnest and importunate manner, to praise God for his mercy, (ver. 14.) One cannot but” observe here, the great humility of Judith; she doth not say, I have smitten him, to take the honour of such an enterprise to herself solely, but attributes all the success of the action to God, who had wrought so great salvation foT Israel by her hand. Not unlike that devout and humble acknowledgment of St. Paul, Yet not J, but the grace of God that was with me. (1 Cor. xv. 10.) St. Ambrose, among other instances of the merit of this heroine, mentions particularly her strong confidence in God, and that it was the highest commendation of her virtue to be favoured with the assistance of God, and to experience his lovingkindness and protection, " Quanta honestatis auctoritas, ut Deum adjntorem prassumerct, quanta gratia ut inveniretr (DeOfQc.lib.iii.) Ver. 1G. As the Lord livcth that hath kept me in my way that I went, my countenance hath deceived him to his destruction, and yet hath he not committed sin with me, to defile and shame me.’] i. e. Though he was captivated with my person, and intended the ruin of my virtue, yet hath he not effected his vile purpose; I am free from the sin of impurity and uncleanness. But as it might seem very difficult, and almost impossible, that a single defenceless woman should keep her chastity, unattacked and inviolate, in the midst of an army of lawless barbarians, and even alone, under the covert of night, in the tent of so powerful a ravisher, she calls upon God to attest her spotless innocence; that God who had accompanied her in the way, and brought her back in triumph and safety. “Primus triumphus (says St. Ambrose), ejus fuit quod integrum pudorem de tabernaculo hostis reve^it; secundus, quod fcemina de vino reportavit victoriam. Non expavit mortis periculum, sed nee pudoris, quod est gravius bonis foeminis. Non*. unius ictuiti carnificis, sed nee totius exercitus tela trepidavit. Stetit inter cuneos bellatorum foemina, inter yictricia anna secura mortis. Quantum ad molem spectat periculi, moritura processit, quantum ad fidem, dimicatura.” (De Offic. lib. iii. cap. 13.) u e. Her first triumph was, that she preserved her chastity unspotted, even in the tent of the enemy; the second, that she prevailed over the temptation and power of wine. She feared not the loss of life, nor even that of her modesty, which is of more value in the esteem of grave and discreet women. So far was she from being afraid of mischief from one ruffian, that she regarded not the power of his whole anny: one single woman stood regardless of fear amidst the crowded ranks of soldiers flushed with victory. If we consider the greatness of the danger, she went in peril of her life; if her faith and confidence in God, she was resolute and determined at the expense of it to contend for victory. But because none answered, he opened it, and went into the bedchamber.] By the description of Holofernes’s tent it seems rather to have been a pavilion, which was generally built with long palisadocs made of fir, the top of it covered with reeds, and the inside divided into several apartments, as this is described to be. Thus Achilles, in Homer, had his av\ft [ityaXri, or great hall, and behind it were lodging-rooms. So again, II. ix. Phoenix has a bed prepared for him in one apartment, Patroclus has another for himself and his captive Iphis, and Achilles had a third for himself and his mistress Diomeda. Such fixed tents were not used in common marches, but only during the, time of sieges, when their long stay in one place made it necessary to build such tents. At other times they lay in the open air, their spears standing upright to be ready upon any alarm, and generally with the hides of beasts spread on the ground instead of a bed.
Job 14:17
Hear diligently my speech, and my declaration ivith your ears. Do not interrupt me, but give due attention to what I am about to say. Ver." 18. Behold now, I have ordered my cause; I know that I shall be justified.’] See, I beseech you, I refuse not to be tried, but have framed a process against myself; and am so sure of the goodness of my cause, that I know I shall be acquitted, My transgression is sealed up in a bag, and thou sowest up mine iniquity.] Having taken as great care the memory of them should not be lost, as if they had been sealed up in a bag, and added one punishment to another:
Job 14:18
Aiid surely the mountain falling cometh to nought, and the rock is removed out of his place. Yet notwithstanding the highest mountains may fall like a leaf, and the rock be removed from his place. And all her streets shall say, Hallelujah, and they shall praise him, saying. Blessed be God which hath extolled it for ever.’] In Fagius’s Hebrew copy it \s,Blessed be God who hath exalted the horn of his kingdom for ever; i.e. made the hortfof David to bud forth. And accordingly the streets did sing Hallelujah, when the blessed Jesus, as the Messias, was conducted triumphantly into Jerusalem; for then the multitude cried aloud, Hosanna, Blessed be the kingdom of our father David, that comethin the name of the Lord: Ilosannain the highest. (Mark xi. 10.) See Isa. lx. 18, &c. from whence this verse, at least the beginning of it, seems to be taken.’ These slaves Itave dealt very treacherously.]‘H0e-‘r/jfccunv olSovXot. This expression seems to be a kind of stated form, the form of a cry intimating sedition. Like that 1 Sam. xiii. 3. which the LXX. it is observable, render by the expression here used, riSzrfiKamv ol SovXoi, though our version in that place renders it, Let the Hebrews hear. — a form likewise in use among the Jews to bespeak attention. One woman oftlie Hebrews hath brought shame upon the hoiiseof king Nabuchodonosor: for, behold, Holofernes lieth upon the ground without a head.] To overcome the captain or general of the hostile host personally, and by one’s own hand, was the highest point of military glory, and such as no more than three of their heroes had ever gained, from the foundation of the Jewish commonwealth. In this action of Judith’s, personal prowess and great bodily strength, which are made essential ingredients to complete the chafineness of stratagem, artifice well conducted, and a resolution not to be shaken. And the renown arising from this action was the greater, as being done by the hands of a woman, and therefore reflected the more disgrace upon the house of king Nabuchodonosor. And well may she bo said to have saved her country, and destroyed its enemies; because to vanquish the general himself, whose presenco and bravery were the support of his troops, was ill effect to dismay and to defeat his forces, as experience proved.
Job 14:19
Wlio is he that will plead with vie? for now, if I hold my tongue, I shall give up the ghost. Let who will come and acctlse me, I am ready to answer: for to hold my peace, on so just an occasion, is death to me. The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroy est the hope of man.] The wafers, though soft, wear away the hard stones, and the very dust or sand sometimes overflows the fruitful fields: why, therefore (since such strange and unexpected things come to pass), may there not be some hope for miserable man? For this thy confidence shall not depart from the heart of men, which remember the power of God for ever.] i. e. As long as mention shall be made of God’s omnipotence, so long and often shall they instance in that single act, the deliverance of his people by one single woman, effected through the mighty prevalence of her faith. Or thus — Judith’s religious confidence shall in future times be honourably mentioned, as an instance, how God, for the bringing about his secret purpose, avails himself of the. weakest instrument, which is strong in faith.
Job 14:20
Only do not two things unto me; then will I not hide myself from thee. Let me only beg, O great Judge of all, that thou wilt forbear to make use of two things against me; and then I will appear confidently, to plead my cause before thee. Thou prevailest for ever against him; and he passeth: thou changest his countenance, and sendest him away.] Who is not able to stand before thee; but must yield and be gone for ever when thou rcquirest: thou spoilest his beauty, and sendest him away into another world. And God turn these things to thee for a perpetual praise, to visit thee in good things, because thou hast not spared thy life for the affliction of our nation, but hast revenged our ruin, walking a straight way before our God.] The Vulgate hashed subvenisti rtdnce ante conspectum Dei nostri. What Ozias here says to Judith, gives one a high idea of her who, wrought this deliverance at this time. It seems, say Messieurs of Port-Royal, commenting on this rendering, as if God was angry with his people, and was upon the point of delivering them up to the fury of the Assyrians, when Judith, urged by a secret impulse, and herein not unlike Moses, presents herself before his throne, and interposes between him and the people of Israel, to disarm his fury, and hinder the ruin of her nation. She interposes with him in their behalf, not by urging any merit of theirs, but by her w r atchings, fastings, and other religious austerities; by her continual prayer, holy confidence, and faith, and above all her profound humility, which rendered her a worthy advocate to apply to, and prevail with God to take pity on his people. St. Ambrose sets the reasons in a strong light, which induced Judith to engage in an enterprise so hazardous; “Honestatis fuit, prohibere ne populus Dei profanis se dederet, ne ritus patrios et sacramenta proderet, ne sacras virgines, viduas graves, pudicas matronas barbaricae subjiceret impuritati; ne obsidionem deditione solveret. Honestatis fuit, se malle pro omnibus periclitari,ut omnes eximeret periculo.” (Lib. iii. Offic.)
Job 14:21
Withdraw thine hand far from me; and let not thy dread make me afraid. Do not continue my pain: and let not the sight of thy majesty put me in disorder. His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.] And then, whether his children, whom he leaves behind, be’rich, or whether they be poor, it is indifferent to him; for he knows not what passes here.
Job 14:22
Then call thou, and I will ansiver; or let me speak, and answer thou me. Then summon me to thy bar, and charge me, and I will defend myself; or let me question thee, and dothou clear thy proceedings against me. But his flesh upon him shall have pain, and his soul within him shall mourn.] But while he is in flesh he cannot but be in pain for them, and his soul is inwardly grieved to see their misery.
How many. are mine iniquities and sins? make me to know my transgression and my sin. Tell me what, and how many, are mine iniquities and sins, for I am ignorant of them: I desire to know them all, great and small, against thee, or against my neighbour,
Wherefore hidest thou thy face, and holdest me for thine enemy?. For what cause am I thus afflicted, and used as if I was thine enemy?
Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?. What honour wilt thou get by employing thy power against one, who is no more able to stand before thec, than the leaf to resist the wind which sports with it, or the dry stubble the fire which instantly consumes it?.Ver. 2G. For thou writest bitter things against me, and tnakest me to possess the iniquities of my youth.] For thou hast passed severe decrees against mc, and punisheth me for the crimes which were committed before I well knew what I did.
Tliouputtest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. And thou dost execute them as severely; for I can no more escape than a malefactor whose feet are in the stocks, who is encompassed with a vigilant guard, and cannot stir a foot from the place where he is.
And he, as a rotten thing, consumeth, as a garment that is moth-eaten. But there he rots and wastes away, as I do, like a garment that is eaten by the moths.