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Which said unto God, Depart from us - Notes, Job 21:14. A very correct description of the old world. They had no wish to retain God in their knowledge. Probably Eliphaz here refers to what Job had said, Job 21:14-15. He had remarked, in describing the wicked, that they said unto God, “Depart from us,” and yet they lived prosperously. “But see,” says Eliphaz,‘” a case” where they did this. It was done by the inhabitants of the world before the deluge, and their houses were filled, as you say the houses of the wicked are, with good things, but God swept them all suddenly away.”

And what can the Almighty do for them? - Margin, or,” to.” That is, they demanded what the Almighty could do for them. They did not feel their dependence on him; they did not admit that they needed his aid; they cast off all reliance on him. This whole passage is a most sarcastic retort on what Job had said in Job 21:14-15. He had affirmed that though wicked people used this language, yet that they prospered. Eliphaz takes the same language and applies it to the sinners before the deluge, and says that they expressed themselves just in this manner. The language which Job puts into the mouths of the wicked, had indeed, says Eliphaz, been used. But by whom? By those who lived in security and prosperity. “By the men before the deluge,” says he, “the race that was so wicked that it was necessary to cut them off by the flood. These are the people to whose sentiments Job appeals; these the people with whom he has sympathy!”

Yet he filled their houses with good things - This is undoubtedly a biting sarcasm. Job had maintained that such people were prosperous. “Yes,” says Eliphaz, “their houses were well filled! They were signally blessed and prospered!”

But the counsel of the wicked is far from me - This is the very language of Job, Job 21:16. It is used here sarcastically. “Far from me,” you say, “be the counsel of the wicked. Thus you defend them, and attempt to show that they are the favorites of heaven! You attempt to prove that God must and will bless them! Far from me, say I, be the counsel of the wicked! With them I have no part, no lot. I will not defend them … I will not be their advocate!” The object is, to show that, notwithstanding all that Job had said, he was secretly the advocate of the wicked, and stood up as their friend.

The righteous see it, and are glad - see the destruction of the wicked; compare Revelation 15:3; Revelation 16:7; Revelation 19:1-2. This is designed by Eliphaz, probably, not only to state a fact about the righteous of other times who saw the wicked punished, but, also, to vindicate his own conduct and that of his two friends in regard to Job. If the righteous of other times had rejoiced when the wicked were punished, they inferred that it was not improper for them to manifest similar rejoicings when God had overtaken one who was so signally depraved as they supposed Job to be. Their lack of sympathy for him, therefore, they would defend by a reference to the conduct of the people of other times. There is a sense in which good people rejoice when the wicked are detected and punished. It is not:

(1) that they rejoice that the sin was committed; nor

(2) that they rejoice in misery; nor

(3) that they would not rejoice more if the wicked had been righteous, and had escaped suffering altogether.

But it is the kind of joy which we have when a murderer, a robber, or a pirate is seized - when a counterfeiter is detected - when a man who prowls around the dwelling at night to murder its inmates is brought to punishment. It is joy, not that the sin was committed, but that the laws are executed; and who should not rejoice in that? We have joy in the character of an upright judge when he impartially and faithfully administers the laws; and why should we not rejoice in God when he does the same? We rejoice in the manifestation of truth and justice among people - why should we not in the exhibition of the same things in God? We rejoice in a police that can ferret out every form of iniquity, and bring offenders to justice; and why should we not rejoice in that government which is infinitely more perfect than any police ever was among people?

And the innocent laugh them to scorn - This is another way of saying that they exult or rejoice; compare Proverbs 1:26-27. No consideration can justify people in deriding and mocking those who are subjected to punishment; and it is by no means certain that the speaker meant to refer to such derision.

Whereas our substance is not cut down - Margin, or, “Estate” Gesenius supposes that this means our adversary or enemy. The word used here (קים qı̂ym ) he regards as derived from קוּם qûm - to rise, to rise up; and, hence, it may have the sense of rising up against, or an enemy. So Noyes understands it, and renders it:

“Truly, our adversary is destroyed;

And fire hath consumed his abundance.”

Rosemmuller accords with this, and it seems to me to be the correct view. According to this, it is the language of the righteous Job 22:19 when exciting over the punishment of the wicked, saying, “Our foe is cut down.” Jerome renders it, Nonne succisa est erectio eorum, etc. The Septuagint, “Has not their substance ὑπόστασις hupostasis disappeared?” The sense is not materially different. If the word “substance,” or “property,” is to be retained it should be read as a question, and regarded as the language of the righteous who exult. “Has not their substance been taken away. and has not the fire consumed their property?” Dr. Good strangely renders it, “For our tribe is not cut off.”

But the remnant of them - Margin, “their excellency.” Hebrew יתרם yı̂thrām Jerome, “reliquias eorum” - “the remnants of them.” Septuagint, κατάλειμμα kataleimma - “the residue,” or “what is left.” The Hebrew word יתר yether means, “the remainder, the residue, the rest;” then, what is redundant, more than is needed, or that abounds; and then, “wealth,” the superabundant property which a man does not “need” for his own use or family. The word here probably means that which the rich sinner possessed.

The fire consumeth - Or, hath consumed. It has been supposed by many that the allusion here is to the destruction of Sodom and Gomorrah, and it cannot be denied that such an allusion is possible. If it were “certain” that Job lived before that event, there could be little objection to such a supposition. The “only” objection would be, that a reference to such an event was not more prominent. It would be a case just in point in the argument of the three friends of Job, and one to which it might be supposed they would have appealed as decisive of the controversy. They lived in the vicinity. They could not have been strangers to so remarkable an occurrence, and it would have furnished just the argument which they wished, to prove that God punishes the wicked in this life. If they lived after that event, therefore, it is difficult to account for the fact, that they did not make a more distinct and prominent allusion to it in their argument. It is true, that the same remark may be made respecting the allusion to the flood, which was a case equally in point, and in reference to which the allusion, if it exist at all, is almost equally obscure. So far as the language here is concerned, the reference may be either to the destruction of Sodom, or to destruction by lightning, such as happened to the possessions of Job, Job 1:16; and it is difficult, if not impossible, to determine which is correct. The general idea is, that the judgments of heaven, represented by fire, had fallen on the wicked, and that the righteous, therefore, had occasion to rejoice.

Acquaint now thyself with him - Margin, that is, “with God.” Eliphaz takes it for granted now, that Job was a sinner wholly unreconciled to God, and unacquainted with him. This fact, he supposes, was the source of all his calamities. As long as he remained thus unreconciled to God, he must be miserable. He proceeds, therefore, in a most beautiful manner, to exhort him to be at peace with God, and portrays the benefits which would result from such a reconciliation. There are few passages in the Bible of more exquisite beauty than this, and nothing could be sounder advice, on the supposition that Job was, as he supposed, a stranger to God. In this beautiful exhortation, be shows:

(1) what he means by becoming acquainted with God Job 22:21-23; and then

(2) what would be the happy results of such reconciliation, Job 22:24-30.

The word rendered “acquaint thyself” הסכן hasâkan - from סכן sâkan means, properly, “to dwell,” to be familiar with anyone, to associate with one - from the idea of dwelling in the same tent or house; and in the Hiphil, the form used here, to become familiar with anyone, to be on terms of friendship. The meaning here is, “Secure the friendship of God. Become truly acquainted with him. Be reconciled to him. You are now estranged. You have no just views of him. You murmur and complain, and you are suffering under his displeasure as a sinner. But it is not too late to repent, and to return to him; and in so doing you will find peace.” An acquaintance with God, in the sense of this passage, implies:

(1) a correct knowledge of his true character, and

(2) reconciliation with him.

There are two great difficulties among people in regard to God. The first is, that they have no just views of his real character. They think him harsh, stern, tyrannical. They regard his law as severe, and its penalty as unjust. They think his government to be arbitrary, and himself to be unworthy of confidence. This erroneous view must be corrected before people can be reconciled to him - for how can they be brought to lay aside their opposition to him while they regard him as unjust and severe? Secondly, even when the character of God is explained, and his true character is set before people, they are opposed to it. They are opposed to him because he is so holy. Loving sin, they cannot love one who has no sin, and who frowns on evil; and this opposition to the real character of God must be removed before they can be reconciled to him. This requires a change of heart - a change from sin to holiness; and this is the work performed in regeneration.

And be at peace - There can be no peace while you maintain a warfare with God. It is a war against your Maker, where he has control over your conscience, your intellect, your body, and all which can affect your welfare; and while this is maintained, there can be no peace. If the mind is reconciled to him, there will be peace. Peace of mind always follows reconciliation where there has been a variance, and nowhere is the peace so entire and full of joy as when man feels that he is reconciled to God. Eliphaz here has stated a doctrine which has been confirmed by all the subsequent revelations in the Bible, and by the experience of all those who have become reconciled to God; compare the notes at Romans 5:1: It is peace, as opposed to the agitation and conflict of the mind before; peace resulting from acquiescence in the claims of God; peace in the belief that he is wholly right, and worthy of confidence; and peace in the assurances of his friendship and favor forever. This doctrine, it seems, was thus understood in the early ages of the world, and, indeed, must have been known as early as religion existed after the fall. Man became alienated from God by the apostasy; peace was to be found again only by returning to God, and in reconciliation to him.

Thereby good shall come unto thee - The benefits which he supposed would result from such reconciliation, he proceeds to state in the following verses. They relate chiefly to temporal prosperity, or to proofs of the divine favor in this life. This was in accordance with the views which then prevailed, and especially with their limited and obscure conceptions of the future state. They saw a part - “we” see more; and yet we by no means see all. The “good” which results from reconciliation with God consists in:

(1) pardon of sin;

(2) peace of conscience;

(3) the assurance that we shall have all that is needful in this life;

(4) support in trial;

(5) peace and triumph in death;

(6) a part in the resurrection of the just; and

(7) a crown incorruptible and undefiled in heaven.

No man was ever “injured” by becoming reconciled to God; no one is reconciled to him who is not made a better and a happier man in this life, and who will not be crowned with immortal glory hereafter.

Receive, I pray thee, the law from his mouth - Listen to his commands, and obey his precepts.

And lay up his words in thine heart - Embrace his truth, and do not forget it. Let it abide with you, and let it influence your secret feelings and the purposes of the soul.

If thou return to the Almighty - Assuming that he was an impenitent sinner, and wholly unreconciled to him.

Thou shalt be built up - A figure taken from building up a house, in contradistinction from pulling one down, and denoting that he would be prospered and happy.

Thou shalt put away iniquity - Rosenmuller, Good, Noyes, and Wemyss, suppose correctly, as it seems to me, that the word “if” is to be understood here to complete the sense - “if thou shalt put away iniquity.”

From thy tabernacle - From thy tent, or dwelling.

Then shalt thou lay up gold as dust - Margin, or, “on the dust.” Dr. Good renders this, “Thou shalt then count thy treasure as dust” - implying that he would have much of it. Noyes, “Cast to the dust thy gold” - implying that he would throw his gold away as of no account, and put his dependence on God alone. Kim-chi, and, after him, Grotius, suppose that it means, “Thy gold thou shalt regard no more than dust, and gold of Ophir no more than the stones of the brook; God shall be to thee better than gold and silver.” The editor of the Pictorial Bible supposes that there is here a distinct reference to the sources from which gold was for merly obtained, as being washed down among the stones of the brooks. The word rendered “gold” here בצר betser is from בצר bâtsar - to cut off, Psalm 76:12, and was properly applied to the ore of precious metals in the rude state, as cut or dug out of mines.

Hence, it properly refers to the metals in their crude state, and before they were subjected to the fire. Then it comes to mean precious metals, and is parallel with gold of Ophir in the other hemistich. The word occurs only in the following places; Job 22:24; Job 36:19, where it is rendered “gold,” and Job 22:25, where it is rendered “defense.” The literal translation here would be, “Cast to the dust the precious metals; on the stones of the brooks (the gold of) Ophir.” The Vulgate renders it, “He shall give for earth flint, and for flint golden torrents.” The Septuagint, “Thou shalt be placed on a mount in a rock, and as a rock of the torrent of Ophir.” Chaldaen: “And thou shalt place upon the dust thy strong tower תקיף כרך, and as a rock of the torrents the gold of Ophir.” The word here is probably synonymous with “precious treasure,” whether consisting in gold or silver; and the idea is, that he should cast to the dust all that treasure, or regard it as valueless; that he should cease to make it an object of solicitude to gain it, and “then” the Almighty would be to him a treasure of more value than gold. According to this, the idea is, not that he would be recompensed with gold and silver as the consequence of returning to God, but that God would afford him more happiness than he had found in the wealth which he had sought, and on which Eliphaz supposed his heart had been set. He regarded Job as covetous of property, as mourning over that which he had lost, and he entreats him now to cease to grieve on account of that, and to come and put his trust in God.

And the gold of Ophir as the stones of the brooks - Or, rather, “Cast the gold of Ophir to the stones of the valley, or let it remain in its native valley among the stones of the brook, as of no more value than they are.” There is, probably, allusion here to the fact, that gold was then commonly found in such places, as it is often now. It was washed down by mountain torrents, and lodged among the stones of the valley, and was thence collected, and the sand being washed out, the gold remained. Ophir is uniformly mentioned in the Scriptures as a place abounding in gold, and as well known; see 1 Kings 9:28; 2 Chronicles 8:18; 2 Chronicles 9:10; 1 Kings 10:11; 1 Kings 22:48; 1 Chronicles 29:4. Much perplexity has been felt in reference to its situation, and the difficulty has not been entirely removed. In regard to the opinions which have been held on the point, the reader may consult the notes at Isaiah 13:12, the note in the Pictorial Bible on 2 Chronicles 20:36, and the Dissertation of Martin Lipenius “de Ophir,” in Ugolin‘s Thesaur. Sacr. Ant. Tom. vii. pp. 262-387; also, the Dissertation of John C. Wichmanshausen, “de navigatione Ophiritica,” and Reland‘s Dissertation “de Ophir” in the same volume. From the mention of this place at a period so early as the time of Job, it is reasonable to suppose that it was not a very remote region, as there is no evidence that voyages were made then to distant countries, or that the knowledge of geography was very extensive. The presumption would be, that it was in the vicinity of Arabia.

Yea, the Almighty shall be - Or, rather, “then the Almighty shall be” - והיה yehâyâh The meaning is, that if he would return to God, and cast off his anxiety for gold, “then” the Almighty would be his real treasure, and would impart to him solid happiness.

Thy defense - Margin, “gold.” The margin is the more correct translation. The word is the same which occurs in the previous verse בצר betser and there rendered “gold.” The word may have the sense of “defense,” as the verb בצר bâtsar is often used with such a reference; Numbers 13:28; Deuteronomy 1:28; Deuteronomy 3:5; Deuteronomy 9:1, et al. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, “cut off” from approach. Here, however, the idea of “gold” or “treasure” better suits the connection, and the meaning is, that “God” would be to him an invaluable “treasure” or source of happiness.

And thou shalt have plenty of silver - Margin, “silver of strength.” The correct idea, however, is, “and the Almighty shall be treasures of silver unto thee;” that is, he shall be better to you than an abundance of the precious metals. The Hebrew is literally, “And silver of treasures unto thee.”

Shalt thou have thy delight in the Almighty - Instead of complaining of him as you now do, you would then find calm enjoyment in contemplating his character and his moral government. This is a correct account of the effects of reconciliation. He who becomes truly “acquainted” with God has pleasure in his existence and attributes; in his law and administration. No longer disposed to complain, he confides in him when he is afflicted; flees to him when he is persecuted; seeks him in the day of prosperity; prefers him to all that this world can give, and finds his supremest joys in turning away from all created good to hold communion with the Uncreated One.

And shalt lift up thy face unto God - An emblem of prosperity, happiness, and conscious innocence. We hang our face down when we are conscious of guilt; we bow the head in adversity. When conscious of uprightness; when blessed with prosperity, and when we have evidence that we are the children of God, we look up toward heaven. This was the natural condition of human beings - made to look upward, while all other animals look grovelling on the earth. So Milton describes the creation of man:

There wanted yet the master-work, the end

Of all yet done; a creature, who, not prone

And brute as other creatures, but endued

With sanctity of reason, might erect

His stature, and upright with front serene

Govern the rest, self-knowing; and from thence

Magnanimous to correspond with heaven,

But grateful to acknowledge whence his good

Directed in devotion, to adore

And worship God supreme, who made him chief

Of all his works.

Paradise Lost, B. vii.

The Classic reader will instantly recollect the description in Ovid:

Pronaque cum spectent animalia caetera terram;

Os homini sublime dedit; coelumque tueri

Jussit, et erectos ad sidera tollere vultus.

Meta. 1:84.

Thou shalt make thy prayer unto him - God would then hear him, for he would be righteous. This was one of the blessings which would follow reconciliation. It is, in fact, one of the blessings of a return to God. He hears the cry of his people, and answers their supplications. To be permitted to go to God and to tell him all our needs, to plead for all we need and to implore blessings on our families and friends, is a privilege of far higher value than anything which wealth can bestow; is worth more than all the honors of this world.

And thou shalt pay thy vows - That is, thy vows shall be accepted; thou shalt obtain those blessings for which thou didst make thy vows.

Thou shalt also decree a thing, and it shall be established unto thee - Thou shalt form a purpose or plan, and it shall not be frustrated. It shall not be opposed by the events of divine Providence, but whatever you undertake shall prosper.

And the light shall shine upon thy ways - Thou shalt be prospered in all things, instead of being overtaken with calamity.

When men are cast down - The meaning of this is, probably, when people are usually cast down, or in the times of trial and calamity, which prostrate others, you shall find support. You shall then be enabled to say, “there is lifting up, or there is support.” Or, more probably still, it may mean, “in times when others are cast down and afflicted, thou shalt be able to raise them up, or to aid them. Thou shalt be able to go to them and say, ‹Be of good cheer. Do not be cast down. There is consolation.‘ And thou shalt be able to procure important blessings for them by thy counsels and prayers;” see the notes at Job 22:30.

And he shall save the humble person - That is, either, “Thou shalt save the humble person,” by a change from the second person to the third, which is not uncommon in Hebrew; or, “thou shalt be able from thine own experience to say, “He,” that is, “God,” will save the humble person, or the one that is cast down.” Margin, “him that hath low eyes.” The Hebrew is like the margin. In affliction the eyes are cast upon the ground; and so, also, a casting the eyes to the ground is indicative of dejection, of humility, or of modesty. It refers here to one who experiences trials; and Eliphaz says that Job would be able to save such an one; that is, to support him in his afflictions, and furnish the helps necessary to restore him again to comfort.

He shall deliver the island of the innocent - Margin, “the innocent shall deliver the island.” Never was there a more unhappy translation than this; and it is quite clear that our translators had no intelligible idea of the meaning of the passage. What can be meant by “saving the island of the innocent?” The word rendered island (אי 'ı̂y ) commonly means, indeed, an island, or a maritime country; see Isaiah 20:6, note. It is, however, used as a “negative” in 1 Samuel 4:21, in the name “I-chabod” - אי־כבוד 'ı̂y -kâbôd “And she named the child I-chabod (margin, that is, “where is the glory?” or, there is “no glory”), saying, the glory is departed from Israel.” This sense is frequent in the Rabbinic Hebrew, where it is used as connected with an adjective in a privative sense, like the English “un.” It is probably an abbreviated form of (אין 'ayı̂n ) “not, nothing;” and is used here as a “negative” to qualify the following word, “He shall deliver even him that is not innocent.”

So it is rendered by the Chaldee, by Le Clerc, Rosenmuller, Gesenius, Noyes, and others. The Vulgate and the Septuagint render it, “He shall deliver the innocent.” The sense is, that the man who returns to God, and who is regarded by him as his friend, will be able to intercede for the guilty, and to save them from the punishment which they deserved. His prayers and intercessions will be heard in their behalf, and on his account layouts will be shown to them, even when they did not personally deserve them. This sentiment accords with that expressed in Genesis 18:26, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes;” Ezekiel 14:14, “Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls;” compare Ezekiel 22:30; Jeremiah 5:1. The sentiment, also, had a beautiful illustration, though one which Eliphaz did not here think of, in his own case and that of his friends, where this very Job, to whom he was giving this counsel, was directed to intercede for them; Job 42:7-8. The sentiment, indeed, is found every where in the Scriptures, that the righteous are permitted to pray for others, and that they are thus the means of bringing down important blessings on them. In answer to those prayers, multitudes are saved from calamity here, and will be brought to eternal life hereafter.

And it is delivered by the pureness of thine hands - Or, rather, he, i. e., the wicked, for whom you pray, will be delivered by the pureness of thine hands. That is, God will save him in answer to the prayers of a righteous man. Your upright and holy life; your pure hands stretched out in supplication, shall be the means of saving him. No one can tell how many blessings are conferred on wicked people because the righteous pray for them. No one can tell how many a wicked son is spared, and ultimately saved, in answer to the intercessions of a holy parent; nor can the wicked world yet know how much it owes its preservation, and the numberless blessings which it enjoys, to the intercessions of the saints. It is one of the innumerable blessings of being a child of God thus to be permitted to be the means of bringing down blessings on others, and saving sinners from ruin. All the friends of God may thus confer unspeakable benefits to others; and they who have “an interest at the throne of grace” should plead without ceasing for the salvation of guilty and dying people.

Which said unto God, Depart from us - Notes, Job 21:14. A very correct description of the old world. They had no wish to retain God in their knowledge. Probably Eliphaz here refers to what Job had said, Job 21:14-15. He had remarked, in describing the wicked, that they said unto God, “Depart from us,” and yet they lived prosperously. “But see,” says Eliphaz,‘” a case” where they did this. It was done by the inhabitants of the world before the deluge, and their houses were filled, as you say the houses of the wicked are, with good things, but God swept them all suddenly away.”

And what can the Almighty do for them? - Margin, or,” to.” That is, they demanded what the Almighty could do for them. They did not feel their dependence on him; they did not admit that they needed his aid; they cast off all reliance on him. This whole passage is a most sarcastic retort on what Job had said in Job 21:14-15. He had affirmed that though wicked people used this language, yet that they prospered. Eliphaz takes the same language and applies it to the sinners before the deluge, and says that they expressed themselves just in this manner. The language which Job puts into the mouths of the wicked, had indeed, says Eliphaz, been used. But by whom? By those who lived in security and prosperity. “By the men before the deluge,” says he, “the race that was so wicked that it was necessary to cut them off by the flood. These are the people to whose sentiments Job appeals; these the people with whom he has sympathy!”

Yet he filled their houses with good things - This is undoubtedly a biting sarcasm. Job had maintained that such people were prosperous. “Yes,” says Eliphaz, “their houses were well filled! They were signally blessed and prospered!”

But the counsel of the wicked is far from me - This is the very language of Job, Job 21:16. It is used here sarcastically. “Far from me,” you say, “be the counsel of the wicked. Thus you defend them, and attempt to show that they are the favorites of heaven! You attempt to prove that God must and will bless them! Far from me, say I, be the counsel of the wicked! With them I have no part, no lot. I will not defend them … I will not be their advocate!” The object is, to show that, notwithstanding all that Job had said, he was secretly the advocate of the wicked, and stood up as their friend.

The righteous see it, and are glad - see the destruction of the wicked; compare Revelation 15:3; Revelation 16:7; Revelation 19:1-2. This is designed by Eliphaz, probably, not only to state a fact about the righteous of other times who saw the wicked punished, but, also, to vindicate his own conduct and that of his two friends in regard to Job. If the righteous of other times had rejoiced when the wicked were punished, they inferred that it was not improper for them to manifest similar rejoicings when God had overtaken one who was so signally depraved as they supposed Job to be. Their lack of sympathy for him, therefore, they would defend by a reference to the conduct of the people of other times. There is a sense in which good people rejoice when the wicked are detected and punished. It is not:

(1) that they rejoice that the sin was committed; nor

(2) that they rejoice in misery; nor

(3) that they would not rejoice more if the wicked had been righteous, and had escaped suffering altogether.

But it is the kind of joy which we have when a murderer, a robber, or a pirate is seized - when a counterfeiter is detected - when a man who prowls around the dwelling at night to murder its inmates is brought to punishment. It is joy, not that the sin was committed, but that the laws are executed; and who should not rejoice in that? We have joy in the character of an upright judge when he impartially and faithfully administers the laws; and why should we not rejoice in God when he does the same? We rejoice in the manifestation of truth and justice among people - why should we not in the exhibition of the same things in God? We rejoice in a police that can ferret out every form of iniquity, and bring offenders to justice; and why should we not rejoice in that government which is infinitely more perfect than any police ever was among people?

And the innocent laugh them to scorn - This is another way of saying that they exult or rejoice; compare Proverbs 1:26-27. No consideration can justify people in deriding and mocking those who are subjected to punishment; and it is by no means certain that the speaker meant to refer to such derision.

Whereas our substance is not cut down - Margin, or, “Estate” Gesenius supposes that this means our adversary or enemy. The word used here (קים qı̂ym ) he regards as derived from קוּם qûm - to rise, to rise up; and, hence, it may have the sense of rising up against, or an enemy. So Noyes understands it, and renders it:

“Truly, our adversary is destroyed;

And fire hath consumed his abundance.”

Rosemmuller accords with this, and it seems to me to be the correct view. According to this, it is the language of the righteous Job 22:19 when exciting over the punishment of the wicked, saying, “Our foe is cut down.” Jerome renders it, Nonne succisa est erectio eorum, etc. The Septuagint, “Has not their substance ὑπόστασις hupostasis disappeared?” The sense is not materially different. If the word “substance,” or “property,” is to be retained it should be read as a question, and regarded as the language of the righteous who exult. “Has not their substance been taken away. and has not the fire consumed their property?” Dr. Good strangely renders it, “For our tribe is not cut off.”

But the remnant of them - Margin, “their excellency.” Hebrew יתרם yı̂thrām Jerome, “reliquias eorum” - “the remnants of them.” Septuagint, κατάλειμμα kataleimma - “the residue,” or “what is left.” The Hebrew word יתר yether means, “the remainder, the residue, the rest;” then, what is redundant, more than is needed, or that abounds; and then, “wealth,” the superabundant property which a man does not “need” for his own use or family. The word here probably means that which the rich sinner possessed.

The fire consumeth - Or, hath consumed. It has been supposed by many that the allusion here is to the destruction of Sodom and Gomorrah, and it cannot be denied that such an allusion is possible. If it were “certain” that Job lived before that event, there could be little objection to such a supposition. The “only” objection would be, that a reference to such an event was not more prominent. It would be a case just in point in the argument of the three friends of Job, and one to which it might be supposed they would have appealed as decisive of the controversy. They lived in the vicinity. They could not have been strangers to so remarkable an occurrence, and it would have furnished just the argument which they wished, to prove that God punishes the wicked in this life. If they lived after that event, therefore, it is difficult to account for the fact, that they did not make a more distinct and prominent allusion to it in their argument. It is true, that the same remark may be made respecting the allusion to the flood, which was a case equally in point, and in reference to which the allusion, if it exist at all, is almost equally obscure. So far as the language here is concerned, the reference may be either to the destruction of Sodom, or to destruction by lightning, such as happened to the possessions of Job, Job 1:16; and it is difficult, if not impossible, to determine which is correct. The general idea is, that the judgments of heaven, represented by fire, had fallen on the wicked, and that the righteous, therefore, had occasion to rejoice.

Acquaint now thyself with him - Margin, that is, “with God.” Eliphaz takes it for granted now, that Job was a sinner wholly unreconciled to God, and unacquainted with him. This fact, he supposes, was the source of all his calamities. As long as he remained thus unreconciled to God, he must be miserable. He proceeds, therefore, in a most beautiful manner, to exhort him to be at peace with God, and portrays the benefits which would result from such a reconciliation. There are few passages in the Bible of more exquisite beauty than this, and nothing could be sounder advice, on the supposition that Job was, as he supposed, a stranger to God. In this beautiful exhortation, be shows:

(1) what he means by becoming acquainted with God Job 22:21-23; and then

(2) what would be the happy results of such reconciliation, Job 22:24-30.

The word rendered “acquaint thyself” הסכן hasâkan - from סכן sâkan means, properly, “to dwell,” to be familiar with anyone, to associate with one - from the idea of dwelling in the same tent or house; and in the Hiphil, the form used here, to become familiar with anyone, to be on terms of friendship. The meaning here is, “Secure the friendship of God. Become truly acquainted with him. Be reconciled to him. You are now estranged. You have no just views of him. You murmur and complain, and you are suffering under his displeasure as a sinner. But it is not too late to repent, and to return to him; and in so doing you will find peace.” An acquaintance with God, in the sense of this passage, implies:

(1) a correct knowledge of his true character, and

(2) reconciliation with him.

There are two great difficulties among people in regard to God. The first is, that they have no just views of his real character. They think him harsh, stern, tyrannical. They regard his law as severe, and its penalty as unjust. They think his government to be arbitrary, and himself to be unworthy of confidence. This erroneous view must be corrected before people can be reconciled to him - for how can they be brought to lay aside their opposition to him while they regard him as unjust and severe? Secondly, even when the character of God is explained, and his true character is set before people, they are opposed to it. They are opposed to him because he is so holy. Loving sin, they cannot love one who has no sin, and who frowns on evil; and this opposition to the real character of God must be removed before they can be reconciled to him. This requires a change of heart - a change from sin to holiness; and this is the work performed in regeneration.

And be at peace - There can be no peace while you maintain a warfare with God. It is a war against your Maker, where he has control over your conscience, your intellect, your body, and all which can affect your welfare; and while this is maintained, there can be no peace. If the mind is reconciled to him, there will be peace. Peace of mind always follows reconciliation where there has been a variance, and nowhere is the peace so entire and full of joy as when man feels that he is reconciled to God. Eliphaz here has stated a doctrine which has been confirmed by all the subsequent revelations in the Bible, and by the experience of all those who have become reconciled to God; compare the notes at Romans 5:1: It is peace, as opposed to the agitation and conflict of the mind before; peace resulting from acquiescence in the claims of God; peace in the belief that he is wholly right, and worthy of confidence; and peace in the assurances of his friendship and favor forever. This doctrine, it seems, was thus understood in the early ages of the world, and, indeed, must have been known as early as religion existed after the fall. Man became alienated from God by the apostasy; peace was to be found again only by returning to God, and in reconciliation to him.

Thereby good shall come unto thee - The benefits which he supposed would result from such reconciliation, he proceeds to state in the following verses. They relate chiefly to temporal prosperity, or to proofs of the divine favor in this life. This was in accordance with the views which then prevailed, and especially with their limited and obscure conceptions of the future state. They saw a part - “we” see more; and yet we by no means see all. The “good” which results from reconciliation with God consists in:

(1) pardon of sin;

(2) peace of conscience;

(3) the assurance that we shall have all that is needful in this life;

(4) support in trial;

(5) peace and triumph in death;

(6) a part in the resurrection of the just; and

(7) a crown incorruptible and undefiled in heaven.

No man was ever “injured” by becoming reconciled to God; no one is reconciled to him who is not made a better and a happier man in this life, and who will not be crowned with immortal glory hereafter.

Receive, I pray thee, the law from his mouth - Listen to his commands, and obey his precepts.

And lay up his words in thine heart - Embrace his truth, and do not forget it. Let it abide with you, and let it influence your secret feelings and the purposes of the soul.

If thou return to the Almighty - Assuming that he was an impenitent sinner, and wholly unreconciled to him.

Thou shalt be built up - A figure taken from building up a house, in contradistinction from pulling one down, and denoting that he would be prospered and happy.

Thou shalt put away iniquity - Rosenmuller, Good, Noyes, and Wemyss, suppose correctly, as it seems to me, that the word “if” is to be understood here to complete the sense - “if thou shalt put away iniquity.”

From thy tabernacle - From thy tent, or dwelling.

Then shalt thou lay up gold as dust - Margin, or, “on the dust.” Dr. Good renders this, “Thou shalt then count thy treasure as dust” - implying that he would have much of it. Noyes, “Cast to the dust thy gold” - implying that he would throw his gold away as of no account, and put his dependence on God alone. Kim-chi, and, after him, Grotius, suppose that it means, “Thy gold thou shalt regard no more than dust, and gold of Ophir no more than the stones of the brook; God shall be to thee better than gold and silver.” The editor of the Pictorial Bible supposes that there is here a distinct reference to the sources from which gold was for merly obtained, as being washed down among the stones of the brooks. The word rendered “gold” here בצר betser is from בצר bâtsar - to cut off, Psalm 76:12, and was properly applied to the ore of precious metals in the rude state, as cut or dug out of mines.

Hence, it properly refers to the metals in their crude state, and before they were subjected to the fire. Then it comes to mean precious metals, and is parallel with gold of Ophir in the other hemistich. The word occurs only in the following places; Job 22:24; Job 36:19, where it is rendered “gold,” and Job 22:25, where it is rendered “defense.” The literal translation here would be, “Cast to the dust the precious metals; on the stones of the brooks (the gold of) Ophir.” The Vulgate renders it, “He shall give for earth flint, and for flint golden torrents.” The Septuagint, “Thou shalt be placed on a mount in a rock, and as a rock of the torrent of Ophir.” Chaldaen: “And thou shalt place upon the dust thy strong tower תקיף כרך, and as a rock of the torrents the gold of Ophir.” The word here is probably synonymous with “precious treasure,” whether consisting in gold or silver; and the idea is, that he should cast to the dust all that treasure, or regard it as valueless; that he should cease to make it an object of solicitude to gain it, and “then” the Almighty would be to him a treasure of more value than gold. According to this, the idea is, not that he would be recompensed with gold and silver as the consequence of returning to God, but that God would afford him more happiness than he had found in the wealth which he had sought, and on which Eliphaz supposed his heart had been set. He regarded Job as covetous of property, as mourning over that which he had lost, and he entreats him now to cease to grieve on account of that, and to come and put his trust in God.

And the gold of Ophir as the stones of the brooks - Or, rather, “Cast the gold of Ophir to the stones of the valley, or let it remain in its native valley among the stones of the brook, as of no more value than they are.” There is, probably, allusion here to the fact, that gold was then commonly found in such places, as it is often now. It was washed down by mountain torrents, and lodged among the stones of the valley, and was thence collected, and the sand being washed out, the gold remained. Ophir is uniformly mentioned in the Scriptures as a place abounding in gold, and as well known; see 1 Kings 9:28; 2 Chronicles 8:18; 2 Chronicles 9:10; 1 Kings 10:11; 1 Kings 22:48; 1 Chronicles 29:4. Much perplexity has been felt in reference to its situation, and the difficulty has not been entirely removed. In regard to the opinions which have been held on the point, the reader may consult the notes at Isaiah 13:12, the note in the Pictorial Bible on 2 Chronicles 20:36, and the Dissertation of Martin Lipenius “de Ophir,” in Ugolin‘s Thesaur. Sacr. Ant. Tom. vii. pp. 262-387; also, the Dissertation of John C. Wichmanshausen, “de navigatione Ophiritica,” and Reland‘s Dissertation “de Ophir” in the same volume. From the mention of this place at a period so early as the time of Job, it is reasonable to suppose that it was not a very remote region, as there is no evidence that voyages were made then to distant countries, or that the knowledge of geography was very extensive. The presumption would be, that it was in the vicinity of Arabia.

Yea, the Almighty shall be - Or, rather, “then the Almighty shall be” - והיה yehâyâh The meaning is, that if he would return to God, and cast off his anxiety for gold, “then” the Almighty would be his real treasure, and would impart to him solid happiness.

Thy defense - Margin, “gold.” The margin is the more correct translation. The word is the same which occurs in the previous verse בצר betser and there rendered “gold.” The word may have the sense of “defense,” as the verb בצר bâtsar is often used with such a reference; Numbers 13:28; Deuteronomy 1:28; Deuteronomy 3:5; Deuteronomy 9:1, et al. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, “cut off” from approach. Here, however, the idea of “gold” or “treasure” better suits the connection, and the meaning is, that “God” would be to him an invaluable “treasure” or source of happiness.

And thou shalt have plenty of silver - Margin, “silver of strength.” The correct idea, however, is, “and the Almighty shall be treasures of silver unto thee;” that is, he shall be better to you than an abundance of the precious metals. The Hebrew is literally, “And silver of treasures unto thee.”

Shalt thou have thy delight in the Almighty - Instead of complaining of him as you now do, you would then find calm enjoyment in contemplating his character and his moral government. This is a correct account of the effects of reconciliation. He who becomes truly “acquainted” with God has pleasure in his existence and attributes; in his law and administration. No longer disposed to complain, he confides in him when he is afflicted; flees to him when he is persecuted; seeks him in the day of prosperity; prefers him to all that this world can give, and finds his supremest joys in turning away from all created good to hold communion with the Uncreated One.

And shalt lift up thy face unto God - An emblem of prosperity, happiness, and conscious innocence. We hang our face down when we are conscious of guilt; we bow the head in adversity. When conscious of uprightness; when blessed with prosperity, and when we have evidence that we are the children of God, we look up toward heaven. This was the natural condition of human beings - made to look upward, while all other animals look grovelling on the earth. So Milton describes the creation of man:

There wanted yet the master-work, the end

Of all yet done; a creature, who, not prone

And brute as other creatures, but endued

With sanctity of reason, might erect

His stature, and upright with front serene

Govern the rest, self-knowing; and from thence

Magnanimous to correspond with heaven,

But grateful to acknowledge whence his good

Directed in devotion, to adore

And worship God supreme, who made him chief

Of all his works.

Paradise Lost, B. vii.

The Classic reader will instantly recollect the description in Ovid:

Pronaque cum spectent animalia caetera terram;

Os homini sublime dedit; coelumque tueri

Jussit, et erectos ad sidera tollere vultus.

Meta. 1:84.

Thou shalt make thy prayer unto him - God would then hear him, for he would be righteous. This was one of the blessings which would follow reconciliation. It is, in fact, one of the blessings of a return to God. He hears the cry of his people, and answers their supplications. To be permitted to go to God and to tell him all our needs, to plead for all we need and to implore blessings on our families and friends, is a privilege of far higher value than anything which wealth can bestow; is worth more than all the honors of this world.

And thou shalt pay thy vows - That is, thy vows shall be accepted; thou shalt obtain those blessings for which thou didst make thy vows.

Thou shalt also decree a thing, and it shall be established unto thee - Thou shalt form a purpose or plan, and it shall not be frustrated. It shall not be opposed by the events of divine Providence, but whatever you undertake shall prosper.

And the light shall shine upon thy ways - Thou shalt be prospered in all things, instead of being overtaken with calamity.

When men are cast down - The meaning of this is, probably, when people are usually cast down, or in the times of trial and calamity, which prostrate others, you shall find support. You shall then be enabled to say, “there is lifting up, or there is support.” Or, more probably still, it may mean, “in times when others are cast down and afflicted, thou shalt be able to raise them up, or to aid them. Thou shalt be able to go to them and say, ‹Be of good cheer. Do not be cast down. There is consolation.‘ And thou shalt be able to procure important blessings for them by thy counsels and prayers;” see the notes at Job 22:30.

And he shall save the humble person - That is, either, “Thou shalt save the humble person,” by a change from the second person to the third, which is not uncommon in Hebrew; or, “thou shalt be able from thine own experience to say, “He,” that is, “God,” will save the humble person, or the one that is cast down.” Margin, “him that hath low eyes.” The Hebrew is like the margin. In affliction the eyes are cast upon the ground; and so, also, a casting the eyes to the ground is indicative of dejection, of humility, or of modesty. It refers here to one who experiences trials; and Eliphaz says that Job would be able to save such an one; that is, to support him in his afflictions, and furnish the helps necessary to restore him again to comfort.

He shall deliver the island of the innocent - Margin, “the innocent shall deliver the island.” Never was there a more unhappy translation than this; and it is quite clear that our translators had no intelligible idea of the meaning of the passage. What can be meant by “saving the island of the innocent?” The word rendered island (אי 'ı̂y ) commonly means, indeed, an island, or a maritime country; see Isaiah 20:6, note. It is, however, used as a “negative” in 1 Samuel 4:21, in the name “I-chabod” - אי־כבוד 'ı̂y -kâbôd “And she named the child I-chabod (margin, that is, “where is the glory?” or, there is “no glory”), saying, the glory is departed from Israel.” This sense is frequent in the Rabbinic Hebrew, where it is used as connected with an adjective in a privative sense, like the English “un.” It is probably an abbreviated form of (אין 'ayı̂n ) “not, nothing;” and is used here as a “negative” to qualify the following word, “He shall deliver even him that is not innocent.”

So it is rendered by the Chaldee, by Le Clerc, Rosenmuller, Gesenius, Noyes, and others. The Vulgate and the Septuagint render it, “He shall deliver the innocent.” The sense is, that the man who returns to God, and who is regarded by him as his friend, will be able to intercede for the guilty, and to save them from the punishment which they deserved. His prayers and intercessions will be heard in their behalf, and on his account layouts will be shown to them, even when they did not personally deserve them. This sentiment accords with that expressed in Genesis 18:26, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes;” Ezekiel 14:14, “Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls;” compare Ezekiel 22:30; Jeremiah 5:1. The sentiment, also, had a beautiful illustration, though one which Eliphaz did not here think of, in his own case and that of his friends, where this very Job, to whom he was giving this counsel, was directed to intercede for them; Job 42:7-8. The sentiment, indeed, is found every where in the Scriptures, that the righteous are permitted to pray for others, and that they are thus the means of bringing down important blessings on them. In answer to those prayers, multitudes are saved from calamity here, and will be brought to eternal life hereafter.

And it is delivered by the pureness of thine hands - Or, rather, he, i. e., the wicked, for whom you pray, will be delivered by the pureness of thine hands. That is, God will save him in answer to the prayers of a righteous man. Your upright and holy life; your pure hands stretched out in supplication, shall be the means of saving him. No one can tell how many blessings are conferred on wicked people because the righteous pray for them. No one can tell how many a wicked son is spared, and ultimately saved, in answer to the intercessions of a holy parent; nor can the wicked world yet know how much it owes its preservation, and the numberless blessings which it enjoys, to the intercessions of the saints. It is one of the innumerable blessings of being a child of God thus to be permitted to be the means of bringing down blessings on others, and saving sinners from ruin. All the friends of God may thus confer unspeakable benefits to others; and they who have “an interest at the throne of grace” should plead without ceasing for the salvation of guilty and dying people.