Job 29
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Job 29
Job Recalls His Former Prosperity
1Moreover Job continued his parable, and said,
Jamieson-Fausset-Brown
CHAPTER 29
Job 29:1-25.
1. Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.
CHAPTER 29
Job 29:1-25.
1. Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.
The Pulpit Commentary
From these deep musings upon the nature of true wisdom, and the contrast between the ingenuity and cleverness of man and the infinite knowledge of God, Job turns to another contrast, which he pursues through two chapters (Job_29:1-25; Job_30:1-31.)—the contrast between what he was and what he is—between his condition in the period of his prosperity and that to which he has been reduced by his afflictions. The present chapter is concerned only with the former period; and gives a graphic description of the life led, in Job's time and country, by a great chieftain, the head of a tribe, not of mere nomads, but of perseus who had attained to a considerable amount of civilization. The picture is one primitive in its features, but not rude or coarse. It is entirely un-Jewish, and has its nearest parallel in some of the early Egyptian records, as the Stele of Beka, and the Instructions of Amen-em-hat.
Moreover Job continued his parable, and said (see the comment on Job_27:1).
From these deep musings upon the nature of true wisdom, and the contrast between the ingenuity and cleverness of man and the infinite knowledge of God, Job turns to another contrast, which he pursues through two chapters (Job_29:1-25; Job_30:1-31.)—the contrast between what he was and what he is—between his condition in the period of his prosperity and that to which he has been reduced by his afflictions. The present chapter is concerned only with the former period; and gives a graphic description of the life led, in Job's time and country, by a great chieftain, the head of a tribe, not of mere nomads, but of perseus who had attained to a considerable amount of civilization. The picture is one primitive in its features, but not rude or coarse. It is entirely un-Jewish, and has its nearest parallel in some of the early Egyptian records, as the Stele of Beka, and the Instructions of Amen-em-hat.
Moreover Job continued his parable, and said (see the comment on Job_27:1).
2Oh that I were as in months past, as in the days when God preserved me;
Jamieson-Fausset-Brown
2. preserved me--from calamity.
2. preserved me--from calamity.
The Pulpit Commentary
Oh that I were as in months past! or, in the months of old. To Job the period of his prosperity seems long, long ago—some-thing far away in the mist of time, which he recalls with difficulty. As in the days when God preserved me. Job never forgets to refer his prosperity to God, or to be grateful to him for it (see Job_1:21; Job_2:10; Job_10:8-12, etc.).
Oh that I were as in months past! or, in the months of old. To Job the period of his prosperity seems long, long ago—some-thing far away in the mist of time, which he recalls with difficulty. As in the days when God preserved me. Job never forgets to refer his prosperity to God, or to be grateful to him for it (see Job_1:21; Job_2:10; Job_10:8-12, etc.).
3When his candle shined upon my head, and when by his light I walked through darkness;
Jamieson-Fausset-Brown
3. candle--when His favor shone on me (see on Job 18:6 and Psa 18:28).
darkness--By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [Noyes].
3. candle--when His favor shone on me (see on Job 18:6 and Psa 18:28).
darkness--By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [Noyes].
The Pulpit Commentary
When his candle shined upon my head (comp. Psa_18:28, "For thou wilt light my candle: the Lord my God will enlighten my darkness"). A "candle," or "lamp," is a general symbol in Scripture for life and prosperity. God is said to light men's candles when he blesses them and maizes his countenance to shine upon them; conversely, when he withdraws his favour he is said to put their candles out (Job_18:6; Job_21:17). And when by his light I walked through darkness. The light of God's countenance shining about a man's path enables him to walk securely even through thick darkness, i.e. through trouble and perplexity.
When his candle shined upon my head (comp. Psa_18:28, "For thou wilt light my candle: the Lord my God will enlighten my darkness"). A "candle," or "lamp," is a general symbol in Scripture for life and prosperity. God is said to light men's candles when he blesses them and maizes his countenance to shine upon them; conversely, when he withdraws his favour he is said to put their candles out (Job_18:6; Job_21:17). And when by his light I walked through darkness. The light of God's countenance shining about a man's path enables him to walk securely even through thick darkness, i.e. through trouble and perplexity.
4As I was in the days of my youth, when the secret of God was upon my tabernacle;
Jamieson-Fausset-Brown
4. youth--literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East.
secret--when the intimate friendship of God rested on my tent (Pr 3:32; Psa 31:20; Ge 18:17; Joh 15:15). The Hebrew often means a divan for deliberation.
4. youth--literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East.
secret--when the intimate friendship of God rested on my tent (Pr 3:32; Psa 31:20; Ge 18:17; Joh 15:15). The Hebrew often means a divan for deliberation.
The Pulpit Commentary
As I was in the days of my youth; literally, in the days of my autumn—by which Job probably means the days of his "ripeness" or "full manhood"—which he had reached when his calamities fell upon him. When the secret of God was upon my tabernacle; or, the counsel of God; when, i.e; in my tent I held sweet counsel with God, and communed with him as friend with friend (comp. Psa_25:14, "The secret of the Lord is with them that fear him; and he will show them his covenant;" and Pro_3:32, "For the froward is abomination to the Lord: but his secret is with the righteous").
As I was in the days of my youth; literally, in the days of my autumn—by which Job probably means the days of his "ripeness" or "full manhood"—which he had reached when his calamities fell upon him. When the secret of God was upon my tabernacle; or, the counsel of God; when, i.e; in my tent I held sweet counsel with God, and communed with him as friend with friend (comp. Psa_25:14, "The secret of the Lord is with them that fear him; and he will show them his covenant;" and Pro_3:32, "For the froward is abomination to the Lord: but his secret is with the righteous").
5When the Almighty was yet with me, when my children were about me;
The Pulpit Commentary
When the Almighty was yet with me. These are terribly sad words. Job, in his afflictions, has come to look on the Almighty as no longer "with him "—no longer on his side; but rather against him, an enemy (see Job_6:4; Job_7:19; Job_9:17; Job_10:16, etc.). When my children were about me (comp. Job_1:2, Job_1:4, Job_1:5).
When the Almighty was yet with me. These are terribly sad words. Job, in his afflictions, has come to look on the Almighty as no longer "with him "—no longer on his side; but rather against him, an enemy (see Job_6:4; Job_7:19; Job_9:17; Job_10:16, etc.). When my children were about me (comp. Job_1:2, Job_1:4, Job_1:5).
6When I washed my steps with butter, and the rock poured me out rivers of oil;
Jamieson-Fausset-Brown
6. butter--rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life.
When I washed my steps--Literal washing of the feet in milk is not meant, as the second clause shows; Margin, "with me," that is, "near" my path, wherever I walked (De 32:13). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.
6. butter--rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life.
When I washed my steps--Literal washing of the feet in milk is not meant, as the second clause shows; Margin, "with me," that is, "near" my path, wherever I walked (De 32:13). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.
The Pulpit Commentary
When I washed my steps with butter. Trod, as it were, upon fatness, moved amid all that was gladsome, joyful, and delicious. And the rock poured me out rivers of oil. "The rock" is probably the ground, rugged and stony, on which his olives grew. "Olives," says Dr. Cunningham Geikie, "flourish best on sandy or stony soil" They brought him in so great a quantity of oil that the rock seemed to him to flow with rivers of it.
When I washed my steps with butter. Trod, as it were, upon fatness, moved amid all that was gladsome, joyful, and delicious. And the rock poured me out rivers of oil. "The rock" is probably the ground, rugged and stony, on which his olives grew. "Olives," says Dr. Cunningham Geikie, "flourish best on sandy or stony soil" They brought him in so great a quantity of oil that the rock seemed to him to flow with rivers of it.
When I Went Out to the Gate
7When I went out to the gate through the city, when I prepared my seat in the street!
Jamieson-Fausset-Brown
7-10. The great influence Job had over young and old, and noblemen.
through ... street!--rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylæa of the city, such as is found in the remains of Nineveh and Persepolis (Is 59:14; Psa 55:11; 127:5).
7-10. The great influence Job had over young and old, and noblemen.
through ... street!--rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylæa of the city, such as is found in the remains of Nineveh and Persepolis (Is 59:14; Psa 55:11; 127:5).
The Pulpit Commentary
When I went out to the gate through the city; rather, by the city, or over against the city. The "gate" was the place where justice was administered, and public business generally despatched. It would be "over against" the city, separated from it by a large square or place (רְחוֹב), in which a multitude might assemble (sue Neh_8:1). Hither Job was accustomed to proceed from time to time, to act as judge and administrator. When I prepared my seat in the street. On such occasions a seat would be brought out and "prepared," where the judge would sit to hear causes and deliver sentences (comp. Neh_3:7).
When I went out to the gate through the city; rather, by the city, or over against the city. The "gate" was the place where justice was administered, and public business generally despatched. It would be "over against" the city, separated from it by a large square or place (רְחוֹב), in which a multitude might assemble (sue Neh_8:1). Hither Job was accustomed to proceed from time to time, to act as judge and administrator. When I prepared my seat in the street. On such occasions a seat would be brought out and "prepared," where the judge would sit to hear causes and deliver sentences (comp. Neh_3:7).
8The young men saw me, and hid themselves: and the aged arose, and stood up.
The Pulpit Commentary
The young men saw me, and hid themselves; retired, i.e. withdrew to corners, that they might not obtrude themselves on one so much their superior. Compare the respect paid to age by the Spartans. And the aged arose, and stood up. Here the respect paid was not to age so much as to dignity. Men as old as himself, or older, paid Job the compliment of standing up until he was seated, in consideration of his rank and high office. So. in many assemblies, as in our own courts of justice, in Convocation, and elsewhere, when the president enters, all rise.
The young men saw me, and hid themselves; retired, i.e. withdrew to corners, that they might not obtrude themselves on one so much their superior. Compare the respect paid to age by the Spartans. And the aged arose, and stood up. Here the respect paid was not to age so much as to dignity. Men as old as himself, or older, paid Job the compliment of standing up until he was seated, in consideration of his rank and high office. So. in many assemblies, as in our own courts of justice, in Convocation, and elsewhere, when the president enters, all rise.
9The princes refrained talking, and laid their hand on their mouth.
The Pulpit Commentary
The princes refrained talking. The other head-men of the tribe, recognizing Job's superior rank and dignity, refrained from words as soon as he made his appearance, and in silence awaited what he would say. Perhaps we are scarcely to understand literally the further statement that they laid their hand on their mouth, which is probably as much an idiom as our phrase, "they held their tongues "(comp. Job_21:5).
The princes refrained talking. The other head-men of the tribe, recognizing Job's superior rank and dignity, refrained from words as soon as he made his appearance, and in silence awaited what he would say. Perhaps we are scarcely to understand literally the further statement that they laid their hand on their mouth, which is probably as much an idiom as our phrase, "they held their tongues "(comp. Job_21:5).
10The nobles held their peace, and their tongue cleaved to the roof of their mouth.
The Pulpit Commentary
The nobles held their peace. The other leading men followed the example of the "princes," and equally kept silence till Job had spoken. And their tongue cleaved to the roof of their month. A pleonastic repetition. The meaning is simply they said nothing, they stood in rapt attention.
The nobles held their peace. The other leading men followed the example of the "princes," and equally kept silence till Job had spoken. And their tongue cleaved to the roof of their month. A pleonastic repetition. The meaning is simply they said nothing, they stood in rapt attention.
11When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me:
Jamieson-Fausset-Brown
11. blessed--extolled my virtues (Pr 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me.
gave witness--to my honorable character. Image from a court of justice (Lu 4:22).
the eye--that is, "face to face"; antithesis to
ear--that is, report of me.
11. blessed--extolled my virtues (Pr 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me.
gave witness--to my honorable character. Image from a court of justice (Lu 4:22).
the eye--that is, "face to face"; antithesis to
ear--that is, report of me.
The Pulpit Commentary
When the ear heard me, then it blessed me. Job, having described his reception by the nobles and chief men of the city, proceeds to speak of the behaviour of the common people. The former were respectful and attent, the latter rejoiced and made acclamation. Being of the class most exposed to oppression and wrong, they hailed in the patriarch a champion and a protector. They were sure of redress and justice where he was the judge. And when the eye saw me, it gave witness to me. The eye of the poor man lighted up with joy and rejoicing as Job sat down upon the seat of judgment, thus hearing witness to his fairness, candour, and integrity.
When the ear heard me, then it blessed me. Job, having described his reception by the nobles and chief men of the city, proceeds to speak of the behaviour of the common people. The former were respectful and attent, the latter rejoiced and made acclamation. Being of the class most exposed to oppression and wrong, they hailed in the patriarch a champion and a protector. They were sure of redress and justice where he was the judge. And when the eye saw me, it gave witness to me. The eye of the poor man lighted up with joy and rejoicing as Job sat down upon the seat of judgment, thus hearing witness to his fairness, candour, and integrity.
12Because I delivered the poor that cried, and the fatherless, and him that had none to help him.
Jamieson-Fausset-Brown
12-17. The grounds on which Job was praised (Job 29:11), his helping the afflicted (Psa 72:12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: "The fatherless who had none to help him."
12-17. The grounds on which Job was praised (Job 29:11), his helping the afflicted (Psa 72:12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: "The fatherless who had none to help him."
The Pulpit Commentary
Because I delivered the poor that cried. And again the Inscription of Ameni-Amenemha: "No little child have I injured; no widow have I oppressed; no fisherman have I hindered; no shepherd have I detained; no foreman have I taken from his gang to employ him in forced labour" (ibid; vol. 12.63). And the fatherless, and him that had none to help him. Championship of the poor was anciently regarded as characteristic of the wise, good, strong ruler.
Because I delivered the poor that cried. And again the Inscription of Ameni-Amenemha: "No little child have I injured; no widow have I oppressed; no fisherman have I hindered; no shepherd have I detained; no foreman have I taken from his gang to employ him in forced labour" (ibid; vol. 12.63). And the fatherless, and him that had none to help him. Championship of the poor was anciently regarded as characteristic of the wise, good, strong ruler.
13The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
The Pulpit Commentary
The blessing of him that was ready to perish came upon me (comp. Job_29:11). Oppression in the East sometimes drives its victims to actual starvation or to suicide. Isaiah calls the oppressors against whom he inveighs "murderers" (Isa_1:21). These "perishing" ones Job often saved, and they "blessed" him. And I caused the widow's heart to sing for joy. How cold are the words of Ameni, "No widow have I oppressed," compared with these! Job was not content with mere abstinence from evil, mere negative virtue. He so actively and effectually relieved distress that affliction was turned into happiness, and lamentation into rejoicing.
The blessing of him that was ready to perish came upon me (comp. Job_29:11). Oppression in the East sometimes drives its victims to actual starvation or to suicide. Isaiah calls the oppressors against whom he inveighs "murderers" (Isa_1:21). These "perishing" ones Job often saved, and they "blessed" him. And I caused the widow's heart to sing for joy. How cold are the words of Ameni, "No widow have I oppressed," compared with these! Job was not content with mere abstinence from evil, mere negative virtue. He so actively and effectually relieved distress that affliction was turned into happiness, and lamentation into rejoicing.
14I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.
The Pulpit Commentary
I put on righteousness, and it clothed me (comp. Isa_61:10; Psa_132:9, etc.). Job "put on righteousness;" i.e. made it as the garment wherewith he clothed himself withal (Psa_109:18, Psa_109:19), covered up with it all his own natural imperfections, and made it part and parcel of his being. It was a beautiful covering, and, when once he had put it on, it clung to him, and could not be removed. It "clothed him," or rather, if we translate the Hebrew literally, "clothed itself with him." putting him on, as he had put it on. It was not merely external; it was internal, a habit of his soul and spirit. My judgment was as a robe and a diadem; rather, my justice (see the Revised Version). My "justice," or "righteousness" (for the words are synonymous), was at once my robe and my crown, my necessary clothing and my ornament.
I put on righteousness, and it clothed me (comp. Isa_61:10; Psa_132:9, etc.). Job "put on righteousness;" i.e. made it as the garment wherewith he clothed himself withal (Psa_109:18, Psa_109:19), covered up with it all his own natural imperfections, and made it part and parcel of his being. It was a beautiful covering, and, when once he had put it on, it clung to him, and could not be removed. It "clothed him," or rather, if we translate the Hebrew literally, "clothed itself with him." putting him on, as he had put it on. It was not merely external; it was internal, a habit of his soul and spirit. My judgment was as a robe and a diadem; rather, my justice (see the Revised Version). My "justice," or "righteousness" (for the words are synonymous), was at once my robe and my crown, my necessary clothing and my ornament.
15I was eyes to the blind, and feet was I to the lame.
The Pulpit Commentary
I was eyes to the blind, and feet was I to the lame. The Persian kings had officials, whom they called their "eyes" and their "ears"—observers who were to inform them of all that went on in the provinces. Job acted as "eyes" to the blind of his time, giving them the information which their infirmity hindered them from obtaining. He was also feet to the lame, taking messages for them, going on their errands, and the like. He was kind and helpful to his fellow-men, not only in great, but also in little matters.
I was eyes to the blind, and feet was I to the lame. The Persian kings had officials, whom they called their "eyes" and their "ears"—observers who were to inform them of all that went on in the provinces. Job acted as "eyes" to the blind of his time, giving them the information which their infirmity hindered them from obtaining. He was also feet to the lame, taking messages for them, going on their errands, and the like. He was kind and helpful to his fellow-men, not only in great, but also in little matters.
16I was a father to the poor: and the cause which I knew not I searched out.
The Pulpit Commentary
I was a father to the poor (comp. Job_29:12, and see below, Job_31:16-22): and the cause which I knew not I searched out; rather, the cause of him that I knew not I searched out (see the Revised Version). When men were quite unknown to him, Job still gave to their causes the utmost possible attention, "searching them out," or investigating them, as diligently as if they had been the causes of his own friends.
I was a father to the poor (comp. Job_29:12, and see below, Job_31:16-22): and the cause which I knew not I searched out; rather, the cause of him that I knew not I searched out (see the Revised Version). When men were quite unknown to him, Job still gave to their causes the utmost possible attention, "searching them out," or investigating them, as diligently as if they had been the causes of his own friends.
17And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
The Pulpit Commentary
And I brake the jaws of the wicked (comp. Psa_58:6). It is scarcely meant, as Canon Cook supposes, that Job was himself the executioner. "Quod facit per allure facit per so." Job would regard as Age doing what he ordered to be done. And plucked the spoil out of his teeth. Either by disappointing him of a prey which he was on the verge of making ms own, or by compelling him to make restitution of a prey that he had actually laid hold of.
And I brake the jaws of the wicked (comp. Psa_58:6). It is scarcely meant, as Canon Cook supposes, that Job was himself the executioner. "Quod facit per allure facit per so." Job would regard as Age doing what he ordered to be done. And plucked the spoil out of his teeth. Either by disappointing him of a prey which he was on the verge of making ms own, or by compelling him to make restitution of a prey that he had actually laid hold of.
Job's Expectation of Honour
18Then I said, I shall die in my nest, and I shall multiply my days as the sand.
Jamieson-Fausset-Brown
18. I said--in my heart (Psa 30:6).
in--rather, "with my nest"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (Job 42:16). However, in the bosom of my family, gives a good sense (Nu 24:21; Ob 4). Use "nest" for a secure dwelling.
sand--(Ge 22:17; Ha 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoenix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phoenix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [Herodotus, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.
18. I said--in my heart (Psa 30:6).
in--rather, "with my nest"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (Job 42:16). However, in the bosom of my family, gives a good sense (Nu 24:21; Ob 4). Use "nest" for a secure dwelling.
sand--(Ge 22:17; Ha 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoenix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phoenix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [Herodotus, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.
The Pulpit Commentary
Then I said, I shall die in my nest. The metaphor of "nest" for "dwelling-place" occurs in Num_24:21; Jer_49:16 : Oba_1:4; and Hab_2:9. It is also employed by Healed ('Op. et Di.,' 1.301). And I shall multiply my days as the sand. Some translate, "I shall multiply my days as the phoenix," the fabulous bird which was supposed to live for five hundred years (Herod; 2:72), to burn itself on a funeral pile of spices, and then to rise again from its ashes. But the view seems to be a mere rabbinical tradition, and is unsupported by etymology. Khol (חוֹל) means "sand" in Gen_22:17; Jer_33:22; and elsewhere. It is taken in this sense by Rosenmuller, Schultens, Professor Lee, Canon Cook, and our Revisers.
Then I said, I shall die in my nest. The metaphor of "nest" for "dwelling-place" occurs in Num_24:21; Jer_49:16 : Oba_1:4; and Hab_2:9. It is also employed by Healed ('Op. et Di.,' 1.301). And I shall multiply my days as the sand. Some translate, "I shall multiply my days as the phoenix," the fabulous bird which was supposed to live for five hundred years (Herod; 2:72), to burn itself on a funeral pile of spices, and then to rise again from its ashes. But the view seems to be a mere rabbinical tradition, and is unsupported by etymology. Khol (חוֹל) means "sand" in Gen_22:17; Jer_33:22; and elsewhere. It is taken in this sense by Rosenmuller, Schultens, Professor Lee, Canon Cook, and our Revisers.
19My root was spread out by the waters, and the dew lay all night upon my branch.
Jamieson-Fausset-Brown
19. Literally, "opened to the waters." Opposed to Job 18:16. Vigorous health.
19. Literally, "opened to the waters." Opposed to Job 18:16. Vigorous health.
The Pulpit Commentary
My root was spread out by the waters (comp. Psa_1:3; Jer_17:8); rather, to the waters—so that the waters reached it and nourished it. And the dew lay all night upon my branch. Job compares himself, in his former prosperous state, to a tree growing by a river-side, which receives a double nourishment—from the actual water of the stream, which reaches its roots, and from the moisture evaporated from the stream, which hangs in the air, and descends in the shape of dew upon its leaves and branches. Both sources of refreshment represent the grace and favour of God.
My root was spread out by the waters (comp. Psa_1:3; Jer_17:8); rather, to the waters—so that the waters reached it and nourished it. And the dew lay all night upon my branch. Job compares himself, in his former prosperous state, to a tree growing by a river-side, which receives a double nourishment—from the actual water of the stream, which reaches its roots, and from the moisture evaporated from the stream, which hangs in the air, and descends in the shape of dew upon its leaves and branches. Both sources of refreshment represent the grace and favour of God.
20My glory was fresh in me, and my bow was renewed in my hand.
Jamieson-Fausset-Brown
20. My renown, like my bodily health, was continually fresh.
bow--Metaphor from war, for, my strength, which gains me "renown," was ever renewed (Jr 49:35).
20. My renown, like my bodily health, was continually fresh.
bow--Metaphor from war, for, my strength, which gains me "renown," was ever renewed (Jr 49:35).
The Pulpit Commentary
My glory was fresh in me; i.e. "my glory remained fresh"—received no tarnish, continued as bright as it had been at the first. And my bow was renewed in my hand. My strength did not fail. When it seemed on the point of failing, it was secretly and mysteriously "renewed." Some commentators regard Job_29:19 and Job_29:20 as a portion of the speech begun in Job_29:18, and view the verbs, not as past tenses, but as futures (compare the translation of the Revised Version). The general meaning is much the same, whichever of the two views we take.
My glory was fresh in me; i.e. "my glory remained fresh"—received no tarnish, continued as bright as it had been at the first. And my bow was renewed in my hand. My strength did not fail. When it seemed on the point of failing, it was secretly and mysteriously "renewed." Some commentators regard Job_29:19 and Job_29:20 as a portion of the speech begun in Job_29:18, and view the verbs, not as past tenses, but as futures (compare the translation of the Revised Version). The general meaning is much the same, whichever of the two views we take.
21Unto me men gave ear, and waited, and kept silence at my counsel.
Jamieson-Fausset-Brown
21. Job reverts with peculiar pleasure to his former dignity in assemblies (Job 29:7-10).
21. Job reverts with peculiar pleasure to his former dignity in assemblies (Job 29:7-10).
The Pulpit Commentary
Unto me men gave ear, and waited, and kept silence at my counsel (comp. Job_29:9, Job_29:10). Job, however, does not repeat himself, sines in the previous passage he is speaking of his work and office as judge, whereas now he declares the position which he had occupied among his countrymen as statesman and counsellor.
Unto me men gave ear, and waited, and kept silence at my counsel (comp. Job_29:9, Job_29:10). Job, however, does not repeat himself, sines in the previous passage he is speaking of his work and office as judge, whereas now he declares the position which he had occupied among his countrymen as statesman and counsellor.
22After my words they spake not again; and my speech dropped upon them.
Jamieson-Fausset-Brown
22. not again--did not contradict me.
dropped--affected their minds, as the genial rain does the soil on which it gently drops (Am 7:16; De 32:2; So 4:11).
22. not again--did not contradict me.
dropped--affected their minds, as the genial rain does the soil on which it gently drops (Am 7:16; De 32:2; So 4:11).
The Pulpit Commentary
After my words they spake not again. When Job had spoken, the debate commonly came to an end. It was felt that all had been said, and that further remark would be superfluous. And my speech dropped upon them (comp. Deu_32:2, "My doctrine shall drop as the rain, my speech shall distil as the dew"). The silent, penetrating influence of wise counsel is glanced at.
After my words they spake not again. When Job had spoken, the debate commonly came to an end. It was felt that all had been said, and that further remark would be superfluous. And my speech dropped upon them (comp. Deu_32:2, "My doctrine shall drop as the rain, my speech shall distil as the dew"). The silent, penetrating influence of wise counsel is glanced at.
23And they waited for me as for the rain; and they opened their mouth wide as for the latter rain.
Jamieson-Fausset-Brown
23. Image of Job 29:22 continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain.
opened ... mouth--panted for; Oriental image (Psa 119:131). The "early rain" is in autumn and onwards, while the seed is being sown. The "latter rain" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (De 11:14; Jas 5:7).
23. Image of Job 29:22 continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain.
opened ... mouth--panted for; Oriental image (Psa 119:131). The "early rain" is in autumn and onwards, while the seed is being sown. The "latter rain" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (De 11:14; Jas 5:7).
The Pulpit Commentary
They waited for me as for the rain; i.e. "they were as eager to heat' me speak as the parched ground is to receive the winter rain, which it expects and waits for and absorbs greedily." And they opened their mouth wide as for the latter rain. They drank in my discourse as the spring vegetation drinks in the spring showers, known in the East generally as "the latter rains."
They waited for me as for the rain; i.e. "they were as eager to heat' me speak as the parched ground is to receive the winter rain, which it expects and waits for and absorbs greedily." And they opened their mouth wide as for the latter rain. They drank in my discourse as the spring vegetation drinks in the spring showers, known in the East generally as "the latter rains."
24If I laughed on them, they believed it not; and the light of my countenance they cast not down.
Jamieson-Fausset-Brown
24. When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in Umbreit's translation, "I smiled kindly on those who trusted not," that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (Pr 16:15; Psa 104:15). The opposite phrase (Ge 4:5, 6). "Gravity" cannot well be meant by "light of countenance."
24. When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in Umbreit's translation, "I smiled kindly on those who trusted not," that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (Pr 16:15; Psa 104:15). The opposite phrase (Ge 4:5, 6). "Gravity" cannot well be meant by "light of countenance."
The Pulpit Commentary
If I laughed on them, they believed it not; rather, if I smiled on them. If, as a mark of favour, I smiled on any, they thought it such graciousness and condescension that they could scarcely believe it possible. And the light of my countenance they cast not down. They never put me out of countenance, or made me sad and gloomy, by opposing my views and ranging themselves against me.
If I laughed on them, they believed it not; rather, if I smiled on them. If, as a mark of favour, I smiled on any, they thought it such graciousness and condescension that they could scarcely believe it possible. And the light of my countenance they cast not down. They never put me out of countenance, or made me sad and gloomy, by opposing my views and ranging themselves against me.
25I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.
Jamieson-Fausset-Brown
25. I chose out their way--that is, I willingly went up to their assembly (from my country residence, Job 29:7).
in the army--as a king supreme in the midst of his army.
comforteth the mourners--Here again Job unconsciously foreshadows Jesus Christ (Is 61:2, 3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Is 50:4; He 2:18).
25. I chose out their way--that is, I willingly went up to their assembly (from my country residence, Job 29:7).
in the army--as a king supreme in the midst of his army.
comforteth the mourners--Here again Job unconsciously foreshadows Jesus Christ (Is 61:2, 3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Is 50:4; He 2:18).
The Pulpit Commentary
I chose out their way, and sat chief. Though not an absolute monarch, but only a patriarchal head, I practically determined the course which the tribe took, since my advice was always followed. I thus "sat chief"—nay, dwelt as a king in the army (or, in the host, i.e. among the people), as one that comforteth the mourners; i.e. as one to whom all looked for comfort in times of distress and calamity, as much as for counsel and guidance at other times (Job_29:21-23).
I chose out their way, and sat chief. Though not an absolute monarch, but only a patriarchal head, I practically determined the course which the tribe took, since my advice was always followed. I thus "sat chief"—nay, dwelt as a king in the army (or, in the host, i.e. among the people), as one that comforteth the mourners; i.e. as one to whom all looked for comfort in times of distress and calamity, as much as for counsel and guidance at other times (Job_29:21-23).
THE HOLY BIBLE
Job
Chapter 29
Translated out of the original tongues, and with the former translations diligently compared and revised.
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