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The paths of their way - They sometimes forsake their ancient channels, which is a frequent case with the river Ganges; and growing smaller and smaller from being divided into numerous streams, they go to nothing and perish - are at last utterly lost in the sands.

The paths of their way are turned aside - Noyes renders this, “The caravans turn aside to them on their way.” Good, “The outlets of their channel wind about.” Rosenmuller, “The bands of travelers direct their journey to them.” Jerome, “Involved are the paths of their steps.” According to the interpretation of Rosenmuller, Noyes, Umbreit, and others, it means that the caravans on their journey turn aside from their regular way in order to find water there; and that in doing it they go up into a desert and perish. According to the other interpretation, it means that the channels of the stream wind along until they diminish and come to nothing. This latter I take to be the true sense of the passage, as it is undoubtedly the most poetical. It is a representation of the stream winding along in its channels, or making new channels as it flows from the mountain, until it diminishes by evaporation, and finally comes to nothing.

They go to nothing - Noyes renders this very singularly, “into the desert,” - meaning that the caravans, when they suppose they are going to a place of refreshment, actually go to a desert, and thus perish. The word used here, however תהוּ tôhû does not occur in the sense of a desert elsewhere in the Scriptures. It denotes nothingness, emptiness, vanity (see Genesis 1:2), and very appropriately expresses the nothingness into which a stream vanishes when it is dried up or lost in the sand. The sense is, that those streams wander along until they become smaller and smaller, and then wholly disappear. They deceive the traveler who hoped to find refreshment there. Streams depending on snows and storms, and having no permanent fountains, cannot be confided in. Pretended friends are like them. In times of prosperity they are full of professions, and their aid is proffered to us. But we go to them when we need their assistance, when we are like the weary and thirsty traveler, and they disappear like deceitful streams in the sands of the desert.

In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make God their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; "for now ye are nothing." It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from God, even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright believer shall have praise of God.