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And they waited for me as for the rain - That is, as the dry and thirsty earth waits for the rain. This is a continuation of the beautiful image commenced in the previous verse, and conveys the idea that his counsel was as necessary in the assemblies of people as the rain was to give growth to the seed, and beauty to the landscape.

And they opened their mouth wide - Expressive of earnest desire; compare Psalm 119:131: “I opened my mouth and panted.”

As for the latter rain - The early and the latter rains are frequently spoken of in the Scriptures, and in Palestine and the adjacent regions are both necessary to the harvest. The early, or autumnal rains, commence in the latter half of October, or the beginning of November, not suddenly, but by degrees, so as to give the husbandman an opportunity to sow his wheat and barley. The rains come mostly from the west, or southwest, continuing for two or three days at a time, and failing especially during the nights. During the months of November and December, they continue to fall heavily; afterward they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur. Rain continues to fall more or less during the month of March, but it is rare after that period. The latter rains denote those which fall in the month of March, and which are so necessary in order to bring forward the harvest, which ripens early in May or June. If those rains fail, the harvest materially suffers, and hence, the expressions in the Scriptures, that “the husbandman waits for that rain;” compare James 5:7; Proverbs 16:15. The expression, “the early and the latter rain” seems, unless some material change has occurred in Palestine, not to imply that no rain fell in the interval, but that those rains were usually more copious, or were especially necessary, first for sowing, and then for bringing forward the harvest. In the interval between the “latter” and the “early” rains - between March and October - rain never falls, and the sky is usually serene; see Robinson‘s Bibl. Researches, vol. ii. pp. 96-100. The meaning here is, that they who were assembled in counsel, earnestly desired Job to speak, as the farmer desires the rain that will bring forward his crop.

If I laughed on them they believed it not - There is considerable variety in the interpretation of this member of the verse. Dr. Good renders it, “I smiled upon them, and they were gay.” Herder, If I laughed at them, they were not offended.” Coverdale,” When I laughed, they knew well it was not earnest.” Schultens, “I will laugh at them, they are not secure.” But Rosenmuller, Jun. et Trem., Noyes and Umbreit, accord with the sense given in our common translation. The Hebrew literally is, “Should I laugh upon them, they did not confide;” and, according to Rosenmuller, the meaning is, “Such was the reverence for my gravity, that if at any time I relaxed in my severity of manner, they would scarcely believe it, nor did they omit any of their reverence toward me, as if familiarity with the great should produce contempt.” Grotius explains it to mean, “Even my jests, they thought, contained something serious.” The word used here, however (שׂחק śâchaq ), means not only to laugh or smile upon, but; to laugh at, or deride; Psalm 52:6; Job 30:1; compare Job 5:22; Job 39:7; Job 22:19. It seems to me, that the sense is that so great was his influence, that he was able to control them even with a smile, without saying a word; that if, when a measure was proposed in debate, he should even smile, though he said nothing, they would have no confidence in it, but would at once abandon it as unwise. No higher influence than this can be well conceived, and this exposition accords with the general course of remark, where Job traces along the various degrees of his influence until he comes to this, the highest of them all.

And the light of my countenance they cast not down - His smile of favor on an undertaking, or his smile at the weakness or lack of wisdom of any thing proposed, they could not resist. It settled the matter. They had not power by their arguments or moral courage to resist him even if he did not say a word, or even to change the aspect of his countenance. A look, a token of approbation or disapprobation from him, was enough.

I chose out their way - That is, I became their guide and counsellor. Rosenmuller and Noyes explain this as meaning, “When I came among them;” that is, when I chose to go in their way, or in their midst. But the former interpretation better agrees with the Hebrew, and with the connection. Job is speaking of the honors shown to him, and one of the highest which he could receive was to be regarded as a leader, and to have such respect shown to his opinions that he was even allowed to select the way in which they should go; that is, that his counsel was implicitly followed.

And sat chief - Hebrew “Sat head.” He was at the head of their assemblies.

And dwelt as a king in the army - As a king, surrounded by a multitude of troops, all of whom were subservient to his will, and whom he could command at pleasure. It is not to be inferred from this, that Job was a king, or that he was at the head of a nation. The idea is, merely, that the same respect was shown to him which is to a monarch at the head of an army.

As one that comforteth the mourners - In time of peace I was their counsellor, and in time of war they looked to me for direction, and in time of affliction they came to me for consolation. There were no classes which did not show me respect, and there were no honors which they were not ready to heap on me.

It may seem, perhaps, that in this chapter there is a degree of self-commendation and praise altogether inconsistent with that consciousness of deep unworthiness which a truly pious man should have. How, it may be asked, can this spirit be consistent with religion? Can a man who has any proper sense of the depravity of his heart, speak thus in commendation of his own righteousness, and recount with such apparent satisfaction his own good deeds? Would not true piety be more distrustful of self, and be less disposed, to magnify its own doings? And is there not here a recalling to recollection of former honors, in a manner which shows that the heart was more attached to them than that of a map whose hope is in heaven should be? It may not be possible to vindicate Job in this respect altogether, nor is it necessary for us to attempt to prove that he was entirely perfect. We are to remember, also, the age in which he lived; we are not to measure what he said and did by the knowledge which we have, and the clearer light which shines upon us. We are to bear in recollection the circumstances in which he was placed, and perhaps we shall find in them a mitigation for what seems to us to exhibit such a spirit of self-reliance, and which looks so much like the lingering love of the honors of this world. Particularly we may recall the following considerations:

(1) He was vindicating himself from charges of enormous guilt and hypocrisy. To meet these charges, he runs over the leading events of his life, and shows what had been his general aim and purpose. He reminds them, also, of the respect and honor which had been shown him by those who best knew him - by the poor the needy, the inhabitants of his own city, the people of his own tribe. To vindicate himself from the severe charges which had been alleged against him, it was not improper thus to advert to the general course of his life, and to refer to the respect in which he had been held. Who could know him better than his neighbors? Who could be better witnesses than the poor whom he had relieved; and the lame, the blind, the sorrowful, whom he had comforted? Who could better testify to his character than they who had followed his counsel in times of perplexity and danger? Who would be more competent witnesses than the mourners whom he had comforted?

(2) It was a main object with Job to show the greatness of his distress and misery, and for this purpose he went into an extended statement of his former happiness, and especially of the respect which had been shown him. This he contrasts beautifully with his present condition, and the colors of the picture are greatly heightened by the contrast. In forming our estimate of this chapter, we should take this object into the account, and should not charge him with a design to magnify his own righteousness, when his main purpose was only to exhibit the extent and depth of his present woes.

(3) It is not improper for a man to speak of his former prosperity and happiness in the manner in which Job did. He does not speak of himself as having any merit, or as relying on this for salvation. He distinctly traces it all to God Job 29:2-5, and says that it was because he blessed him that he had enjoyed these comforts. It was not an improper acknowledgment of the mercies which he had received from his hand, and the remembrance was fitted to excite his gratitude. And although there may seem to us something like parade and ostentation in thus dwelling on former honors, and recounting what he had done in days that were past, yet we should remember how natural it was for him, in the circumstances of trial in which he then was, to revert to past scenes, and to recall the times of prosperity, and the days when he enjoyed the favor of God.

(4) It may be added, that few people have ever lived to whom this description would be applicable. It must have required uncommon and very remarkable worth to have made it proper for him thus to speak, and to be able to say all this so as not to be exposed to contradiction. The description is one of great beauty, and presents a lovely picture of patriarchal piety, and of the respect which then was shown to eminent virtue and worth. It is an illustration of the respect that will be, and that ought to be, shown to one who is upright in his dealings with people, benevolent toward the poor and the helpless, and steady in his walk with God.

And they waited for me as for the rain - That is, as the dry and thirsty earth waits for the rain. This is a continuation of the beautiful image commenced in the previous verse, and conveys the idea that his counsel was as necessary in the assemblies of people as the rain was to give growth to the seed, and beauty to the landscape.

And they opened their mouth wide - Expressive of earnest desire; compare Psalm 119:131: “I opened my mouth and panted.”

As for the latter rain - The early and the latter rains are frequently spoken of in the Scriptures, and in Palestine and the adjacent regions are both necessary to the harvest. The early, or autumnal rains, commence in the latter half of October, or the beginning of November, not suddenly, but by degrees, so as to give the husbandman an opportunity to sow his wheat and barley. The rains come mostly from the west, or southwest, continuing for two or three days at a time, and failing especially during the nights. During the months of November and December, they continue to fall heavily; afterward they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur. Rain continues to fall more or less during the month of March, but it is rare after that period. The latter rains denote those which fall in the month of March, and which are so necessary in order to bring forward the harvest, which ripens early in May or June. If those rains fail, the harvest materially suffers, and hence, the expressions in the Scriptures, that “the husbandman waits for that rain;” compare James 5:7; Proverbs 16:15. The expression, “the early and the latter rain” seems, unless some material change has occurred in Palestine, not to imply that no rain fell in the interval, but that those rains were usually more copious, or were especially necessary, first for sowing, and then for bringing forward the harvest. In the interval between the “latter” and the “early” rains - between March and October - rain never falls, and the sky is usually serene; see Robinson‘s Bibl. Researches, vol. ii. pp. 96-100. The meaning here is, that they who were assembled in counsel, earnestly desired Job to speak, as the farmer desires the rain that will bring forward his crop.

If I laughed on them they believed it not - There is considerable variety in the interpretation of this member of the verse. Dr. Good renders it, “I smiled upon them, and they were gay.” Herder, If I laughed at them, they were not offended.” Coverdale,” When I laughed, they knew well it was not earnest.” Schultens, “I will laugh at them, they are not secure.” But Rosenmuller, Jun. et Trem., Noyes and Umbreit, accord with the sense given in our common translation. The Hebrew literally is, “Should I laugh upon them, they did not confide;” and, according to Rosenmuller, the meaning is, “Such was the reverence for my gravity, that if at any time I relaxed in my severity of manner, they would scarcely believe it, nor did they omit any of their reverence toward me, as if familiarity with the great should produce contempt.” Grotius explains it to mean, “Even my jests, they thought, contained something serious.” The word used here, however (שׂחק śâchaq ), means not only to laugh or smile upon, but; to laugh at, or deride; Psalm 52:6; Job 30:1; compare Job 5:22; Job 39:7; Job 22:19. It seems to me, that the sense is that so great was his influence, that he was able to control them even with a smile, without saying a word; that if, when a measure was proposed in debate, he should even smile, though he said nothing, they would have no confidence in it, but would at once abandon it as unwise. No higher influence than this can be well conceived, and this exposition accords with the general course of remark, where Job traces along the various degrees of his influence until he comes to this, the highest of them all.

And the light of my countenance they cast not down - His smile of favor on an undertaking, or his smile at the weakness or lack of wisdom of any thing proposed, they could not resist. It settled the matter. They had not power by their arguments or moral courage to resist him even if he did not say a word, or even to change the aspect of his countenance. A look, a token of approbation or disapprobation from him, was enough.

I chose out their way - That is, I became their guide and counsellor. Rosenmuller and Noyes explain this as meaning, “When I came among them;” that is, when I chose to go in their way, or in their midst. But the former interpretation better agrees with the Hebrew, and with the connection. Job is speaking of the honors shown to him, and one of the highest which he could receive was to be regarded as a leader, and to have such respect shown to his opinions that he was even allowed to select the way in which they should go; that is, that his counsel was implicitly followed.

And sat chief - Hebrew “Sat head.” He was at the head of their assemblies.

And dwelt as a king in the army - As a king, surrounded by a multitude of troops, all of whom were subservient to his will, and whom he could command at pleasure. It is not to be inferred from this, that Job was a king, or that he was at the head of a nation. The idea is, merely, that the same respect was shown to him which is to a monarch at the head of an army.

As one that comforteth the mourners - In time of peace I was their counsellor, and in time of war they looked to me for direction, and in time of affliction they came to me for consolation. There were no classes which did not show me respect, and there were no honors which they were not ready to heap on me.

It may seem, perhaps, that in this chapter there is a degree of self-commendation and praise altogether inconsistent with that consciousness of deep unworthiness which a truly pious man should have. How, it may be asked, can this spirit be consistent with religion? Can a man who has any proper sense of the depravity of his heart, speak thus in commendation of his own righteousness, and recount with such apparent satisfaction his own good deeds? Would not true piety be more distrustful of self, and be less disposed, to magnify its own doings? And is there not here a recalling to recollection of former honors, in a manner which shows that the heart was more attached to them than that of a map whose hope is in heaven should be? It may not be possible to vindicate Job in this respect altogether, nor is it necessary for us to attempt to prove that he was entirely perfect. We are to remember, also, the age in which he lived; we are not to measure what he said and did by the knowledge which we have, and the clearer light which shines upon us. We are to bear in recollection the circumstances in which he was placed, and perhaps we shall find in them a mitigation for what seems to us to exhibit such a spirit of self-reliance, and which looks so much like the lingering love of the honors of this world. Particularly we may recall the following considerations:

(1) He was vindicating himself from charges of enormous guilt and hypocrisy. To meet these charges, he runs over the leading events of his life, and shows what had been his general aim and purpose. He reminds them, also, of the respect and honor which had been shown him by those who best knew him - by the poor the needy, the inhabitants of his own city, the people of his own tribe. To vindicate himself from the severe charges which had been alleged against him, it was not improper thus to advert to the general course of his life, and to refer to the respect in which he had been held. Who could know him better than his neighbors? Who could be better witnesses than the poor whom he had relieved; and the lame, the blind, the sorrowful, whom he had comforted? Who could better testify to his character than they who had followed his counsel in times of perplexity and danger? Who would be more competent witnesses than the mourners whom he had comforted?

(2) It was a main object with Job to show the greatness of his distress and misery, and for this purpose he went into an extended statement of his former happiness, and especially of the respect which had been shown him. This he contrasts beautifully with his present condition, and the colors of the picture are greatly heightened by the contrast. In forming our estimate of this chapter, we should take this object into the account, and should not charge him with a design to magnify his own righteousness, when his main purpose was only to exhibit the extent and depth of his present woes.

(3) It is not improper for a man to speak of his former prosperity and happiness in the manner in which Job did. He does not speak of himself as having any merit, or as relying on this for salvation. He distinctly traces it all to God Job 29:2-5, and says that it was because he blessed him that he had enjoyed these comforts. It was not an improper acknowledgment of the mercies which he had received from his hand, and the remembrance was fitted to excite his gratitude. And although there may seem to us something like parade and ostentation in thus dwelling on former honors, and recounting what he had done in days that were past, yet we should remember how natural it was for him, in the circumstances of trial in which he then was, to revert to past scenes, and to recall the times of prosperity, and the days when he enjoyed the favor of God.

(4) It may be added, that few people have ever lived to whom this description would be applicable. It must have required uncommon and very remarkable worth to have made it proper for him thus to speak, and to be able to say all this so as not to be exposed to contradiction. The description is one of great beauty, and presents a lovely picture of patriarchal piety, and of the respect which then was shown to eminent virtue and worth. It is an illustration of the respect that will be, and that ought to be, shown to one who is upright in his dealings with people, benevolent toward the poor and the helpless, and steady in his walk with God.