Job 30
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Job 30
Job's Present Humiliation
1But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.
Jamieson-Fausset-Brown
CHAPTER 30
Job 30:1-31.
1. younger--not the three friends (Job 15:10; 32:4, 6, 7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Le 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; 16:10, 20; 17:2, 6; 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent.
dogs--regarded with disgust in the East as unclean (1Sa 17:43; Pr 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14, 15). Here again we are reminded of Jesus Christ (Psa 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."
CHAPTER 30
Job 30:1-31.
1. younger--not the three friends (Job 15:10; 32:4, 6, 7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Le 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; 16:10, 20; 17:2, 6; 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent.
dogs--regarded with disgust in the East as unclean (1Sa 17:43; Pr 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14, 15). Here again we are reminded of Jesus Christ (Psa 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."
The Pulpit Commentary
The contrast is now completed. Having drawn the portrait of himself as he was, rich, honoured, blessed with children, flourishing, in favour with both God and man, Job now presents himself to us as he is, despised of men (verses 1-10), afflicted of God (verse 11), a prey to vague terrors (verse 15), tortured with bodily pains (verses 17, 18), cast off by God (verses 19, 20), with nothing but death to look for (verses 23-31). The chapter is the most touching in the whole book.
But now they that are younger than I have me in derision. As Job had been speaking last of the honour in which he was once held, he beans his contrast by chewing how at present he is disgraced and derided. Men who are outcasts and solitary themselves, poor dwellers in caves (verse 6), who have much ado to keep body and soul together (verses 3, 4), and not men only' but youths, mere boys, scoff at him, make him a song and a byword (verse 9). nay, "spare not to spit in his face" (verse 10). There seem to have been in his vicinity weak and debased tribes, generally contemned and looked down upon, regarded as thieves (verse 5) by their neighbours, and considered to be of base and vile origin (verse 8), who saw in Job's calamities a rare opportunity for insulting and triumphing over a member of the superior race which had crushed them, and thus tasting, to a certain extent, the sweetness of revenge. Whose fathers I would have disdained (rather, I disdained) to have set with the dogs of my flock. Job had not thought their fathers worthy of employing even as the lowest class of herdsmen, those reckoned on a par with the sheep-dogs.
The contrast is now completed. Having drawn the portrait of himself as he was, rich, honoured, blessed with children, flourishing, in favour with both God and man, Job now presents himself to us as he is, despised of men (verses 1-10), afflicted of God (verse 11), a prey to vague terrors (verse 15), tortured with bodily pains (verses 17, 18), cast off by God (verses 19, 20), with nothing but death to look for (verses 23-31). The chapter is the most touching in the whole book.
But now they that are younger than I have me in derision. As Job had been speaking last of the honour in which he was once held, he beans his contrast by chewing how at present he is disgraced and derided. Men who are outcasts and solitary themselves, poor dwellers in caves (verse 6), who have much ado to keep body and soul together (verses 3, 4), and not men only' but youths, mere boys, scoff at him, make him a song and a byword (verse 9). nay, "spare not to spit in his face" (verse 10). There seem to have been in his vicinity weak and debased tribes, generally contemned and looked down upon, regarded as thieves (verse 5) by their neighbours, and considered to be of base and vile origin (verse 8), who saw in Job's calamities a rare opportunity for insulting and triumphing over a member of the superior race which had crushed them, and thus tasting, to a certain extent, the sweetness of revenge. Whose fathers I would have disdained (rather, I disdained) to have set with the dogs of my flock. Job had not thought their fathers worthy of employing even as the lowest class of herdsmen, those reckoned on a par with the sheep-dogs.
2Yea, whereto might the strength of their hands profit me, in whom old age was perished?
Jamieson-Fausset-Brown
2. If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (Job 5:26) [Maurer]. Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy.
2. If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (Job 5:26) [Maurer]. Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy.
The Pulpit Commentary
Yes, whereto might the strength of their hands profit me? Men, who had no such strength in their hands as to yield an employer any profit—poor, weak creatures, in whom old age (rather, manly vigour) was perished. An effete race seems to be pointed at, without strength or stamina, nerveless, spiritless, "destined to early decay and premature death;" but how they had sunk into such a condition is not apparent. Too often such remanents are merely tribes physically weak, whom more powerful ones have starved and stunted, driving them into the least productive regions, and in every way making life hard for them.
Yes, whereto might the strength of their hands profit me? Men, who had no such strength in their hands as to yield an employer any profit—poor, weak creatures, in whom old age (rather, manly vigour) was perished. An effete race seems to be pointed at, without strength or stamina, nerveless, spiritless, "destined to early decay and premature death;" but how they had sunk into such a condition is not apparent. Too often such remanents are merely tribes physically weak, whom more powerful ones have starved and stunted, driving them into the least productive regions, and in every way making life hard for them.
3For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.
Jamieson-Fausset-Brown
3. solitary--literally, "hard as a rock"; so translate, rather, "dried up," emaciated with hunger. Job describes the rudest race of Bedouins of the desert [Umbreit].
fleeing--So the Septuagint. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows in Job 30:4.
in former time--literally, the "yesternight of desolation and waste" (the most utter desolation; Eze 6:14); that is, those deserts frightful as night to man, and even there from time immemorial. I think both ideas are in the words darkness [Gesenius] and antiquity [Umbreit]. (Is 30:33, Margin).
3. solitary--literally, "hard as a rock"; so translate, rather, "dried up," emaciated with hunger. Job describes the rudest race of Bedouins of the desert [Umbreit].
fleeing--So the Septuagint. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows in Job 30:4.
in former time--literally, the "yesternight of desolation and waste" (the most utter desolation; Eze 6:14); that is, those deserts frightful as night to man, and even there from time immemorial. I think both ideas are in the words darkness [Gesenius] and antiquity [Umbreit]. (Is 30:33, Margin).
The Pulpit Commentary
For want and famine they were solitary; rather, they were gaunt (see the Revised Version). Compare the descriptions given to us of the native races of Central Africa by Sir S. Baker, Speke, Grant, Stanley, and others. Fleeing into the wilderness; rather, gnawing the wilderness; i.e. feeding on such dry and sapless roots and fruits as the wilderness produces. In former time desolate and waste; or, on the eve of wasteness and desolation.
For want and famine they were solitary; rather, they were gaunt (see the Revised Version). Compare the descriptions given to us of the native races of Central Africa by Sir S. Baker, Speke, Grant, Stanley, and others. Fleeing into the wilderness; rather, gnawing the wilderness; i.e. feeding on such dry and sapless roots and fruits as the wilderness produces. In former time desolate and waste; or, on the eve of wasteness and desolation.
4Who cut up mallows by the bushes, and juniper roots for their meat.
Jamieson-Fausset-Brown
4. mallows--rather, "salt-wort," which grows in deserts and is eaten as a salad by the poor [Maurer].
by the bushes--among the bushes.
juniper--rather, a kind of broom, Spartium junceum [Linnæus], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.
4. mallows--rather, "salt-wort," which grows in deserts and is eaten as a salad by the poor [Maurer].
by the bushes--among the bushes.
juniper--rather, a kind of broom, Spartium junceum [Linnæus], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.
The Pulpit Commentary
Who cut up mallows by the bushes. One of the plants on which they feed is the malluch, not really a "mallow," but probably the Atriplex halimus, which is "a shrub from four to five feet high, with many thick branches; the leaves are rather sour to the taste; the flowers are purple, and very small; it grows on the sea-coast in Greece, Arabia, Syria, etc; and belongs to the natural order Chenopodiace". And juniper roots for their meat. Most moderns regard the rothen as the Genista monosperma, which is a kind of broom. It is a leguminous plant, having a white flower. and grows plentifully in the Sinaitic desert, in Palestine, Syria, and Arabia. The root is very bitter, and would only be used as food under extreme pressure, but the fruit is readily eaten by sheep, and the roots would, no doubt, yield some nourishment.
Who cut up mallows by the bushes. One of the plants on which they feed is the malluch, not really a "mallow," but probably the Atriplex halimus, which is "a shrub from four to five feet high, with many thick branches; the leaves are rather sour to the taste; the flowers are purple, and very small; it grows on the sea-coast in Greece, Arabia, Syria, etc; and belongs to the natural order Chenopodiace". And juniper roots for their meat. Most moderns regard the rothen as the Genista monosperma, which is a kind of broom. It is a leguminous plant, having a white flower. and grows plentifully in the Sinaitic desert, in Palestine, Syria, and Arabia. The root is very bitter, and would only be used as food under extreme pressure, but the fruit is readily eaten by sheep, and the roots would, no doubt, yield some nourishment.
5They were driven forth from among men, (they cried after them as after a thief;)
Jamieson-Fausset-Brown
5. they cried--that is, "a cry is raised." Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.
5. they cried--that is, "a cry is raised." Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.
The Pulpit Commentary
They were driven forth from among men. Weak races retreat before strong ones, who occupy their lands, and whose will they do not dare to dispute. They are not intentionally "driven out," for the strong raecs would gladly make them their drudges; but they retire into the most inaccessible regions, as the primitive population has done in India and elsewhere. They cried after them as after a thief. Outcast tribes naturally, and almost necessarily, become robber-tribes. Deprived of their productive lands, and driven into rocky deserts, want makes them thieves and marauders. Then those who have made them what they are vilify and decry them.
They were driven forth from among men. Weak races retreat before strong ones, who occupy their lands, and whose will they do not dare to dispute. They are not intentionally "driven out," for the strong raecs would gladly make them their drudges; but they retire into the most inaccessible regions, as the primitive population has done in India and elsewhere. They cried after them as after a thief. Outcast tribes naturally, and almost necessarily, become robber-tribes. Deprived of their productive lands, and driven into rocky deserts, want makes them thieves and marauders. Then those who have made them what they are vilify and decry them.
6To dwell in the cliffs of the valleys, in caves of the earth, and in the rocks.
Jamieson-Fausset-Brown
6. They are forced "to dwell."
cliffs of the valleys--rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.
6. They are forced "to dwell."
cliffs of the valleys--rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.
The Pulpit Commentary
To dwell in the cliffs of. the valleys; of in the clefts (Revised Version). Western Asia is full of rocky regions, seamed with deep gorges and clefts, the walls of which rise abruptly or in terraces, and are themselves pierced with caves and cracks. The tract about Petra is, perhaps, the most remarkable of these regions; hut there are many others which closely resemble it. These places afford refuges to weak and outcast tribes, who hide in them, either in caves of the earth, or in the rocks. The Greeks called these unfortunates "Troglodytes", the Hebrews "Horim," from חוֹר "a hole."
To dwell in the cliffs of. the valleys; of in the clefts (Revised Version). Western Asia is full of rocky regions, seamed with deep gorges and clefts, the walls of which rise abruptly or in terraces, and are themselves pierced with caves and cracks. The tract about Petra is, perhaps, the most remarkable of these regions; hut there are many others which closely resemble it. These places afford refuges to weak and outcast tribes, who hide in them, either in caves of the earth, or in the rocks. The Greeks called these unfortunates "Troglodytes", the Hebrews "Horim," from חוֹר "a hole."
7Among the bushes they brayed; under the nettles they were gathered together.
Jamieson-Fausset-Brown
7. brayed--like the wild ass (Job 6:5 for food). The inarticulate tones of this uncivilized rabble are but little above those of the beast of the field.
gathered together--rather, sprinkled here and there. Literally, "poured out," graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes.
nettles--or brambles [Umbreit].
7. brayed--like the wild ass (Job 6:5 for food). The inarticulate tones of this uncivilized rabble are but little above those of the beast of the field.
gathered together--rather, sprinkled here and there. Literally, "poured out," graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes.
nettles--or brambles [Umbreit].
The Pulpit Commentary
Among the bushes they brayed. The sounds which came from their mouths sounded to Job less like articulate speech than like the braying of asses. Compare what Herodotus says of his Troglodytes: "Their language is unlike that of any other people; it sounds like the screeching of bats." Under the nettles (or, wild vetches) they were gathered together; rather, huddled together.
Among the bushes they brayed. The sounds which came from their mouths sounded to Job less like articulate speech than like the braying of asses. Compare what Herodotus says of his Troglodytes: "Their language is unlike that of any other people; it sounds like the screeching of bats." Under the nettles (or, wild vetches) they were gathered together; rather, huddled together.
8They were children of fools, yea, children of base men: they were viler than the earth.
Jamieson-Fausset-Brown
8. fools--that is, the impious and abandoned (1Sa 25:25).
base--nameless, low-born rabble.
viler than, &c.--rather, they were driven or beaten out of the land. The Horites in Mount Seir (Ge 14:6 with which compare Ge 36:20, 21; De 2:12, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytæ, or "dwellers in caves." To these Job alludes here (Job 30:1-8, and Ge 24:4-8, which compare together).
8. fools--that is, the impious and abandoned (1Sa 25:25).
base--nameless, low-born rabble.
viler than, &c.--rather, they were driven or beaten out of the land. The Horites in Mount Seir (Ge 14:6 with which compare Ge 36:20, 21; De 2:12, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytæ, or "dwellers in caves." To these Job alludes here (Job 30:1-8, and Ge 24:4-8, which compare together).
The Pulpit Commentary
They were children of fools. The physical degeneracy whereof Job has been speaking is accompanied in most instances by extreme mental incapacity. Some of the degraded races cannot count beyond four or five; others have not more than two or three hundred words in their vocabulary. They are all of low intellect, though occasionally extremely artful and cunning. Yea, children of base men; literally, children of no name. Their race had never made for itself any name, but was unknown and insignificant. They were viler than the earth; rather, they were scourged out of the land. This must not be understood literally. It is a rhetorical repetition of what had been already said in verse 5. The expression may be compared with the tale in Herodotus, that when the Scythian slaves rebelled and took up arms, the Scythians scourged them into subjection (Herod; 4.3, 4).
They were children of fools. The physical degeneracy whereof Job has been speaking is accompanied in most instances by extreme mental incapacity. Some of the degraded races cannot count beyond four or five; others have not more than two or three hundred words in their vocabulary. They are all of low intellect, though occasionally extremely artful and cunning. Yea, children of base men; literally, children of no name. Their race had never made for itself any name, but was unknown and insignificant. They were viler than the earth; rather, they were scourged out of the land. This must not be understood literally. It is a rhetorical repetition of what had been already said in verse 5. The expression may be compared with the tale in Herodotus, that when the Scythian slaves rebelled and took up arms, the Scythians scourged them into subjection (Herod; 4.3, 4).
They Abhor Me
9And now am I their song, yea, I am their byword.
Jamieson-Fausset-Brown
9. (Job 17:6). Strikingly similar to the derision Jesus Christ underwent (La 3:14; Psa 69:12). Here Job returns to the sentiment in Job 30:1. It is to such I am become a song of "derision."
9. (Job 17:6). Strikingly similar to the derision Jesus Christ underwent (La 3:14; Psa 69:12). Here Job returns to the sentiment in Job 30:1. It is to such I am become a song of "derision."
The Pulpit Commentary
And now am I their song, yea, I am their byword (see above, Job_17:6; and comp. Psa_69:12).
And now am I their song, yea, I am their byword (see above, Job_17:6; and comp. Psa_69:12).
10They abhor me, they flee far from me, and spare not to spit in my face.
Jamieson-Fausset-Brown
10. in my face--rather, refrain not to spit in deliberate contempt before my face. To spit at all in presence of another is thought in the East insulting, much more so when done to mark "abhorrence." Compare the further insult to Jesus Christ (Is 50:6; Mt 26:67).
10. in my face--rather, refrain not to spit in deliberate contempt before my face. To spit at all in presence of another is thought in the East insulting, much more so when done to mark "abhorrence." Compare the further insult to Jesus Christ (Is 50:6; Mt 26:67).
The Pulpit Commentary
They abhor me, they flee far from me; rather, they abhor me, they stoat aloof from me (see the Revised Version). And spare not to spit in my face. This has generally been taken literally, as it seems to have been by the LXX. But it, perhaps, means no more than that they did not refrain from spitting in Job's presence.
They abhor me, they flee far from me; rather, they abhor me, they stoat aloof from me (see the Revised Version). And spare not to spit in my face. This has generally been taken literally, as it seems to have been by the LXX. But it, perhaps, means no more than that they did not refrain from spitting in Job's presence.
11Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.
Jamieson-Fausset-Brown
11. He--that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri).
my cord--image from a bow unstrung; opposed to Job 29:20. The text (Chetib), "His cord" or "reins" is better; "yea, each lets loose his reins" [Umbreit].
11. He--that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri).
my cord--image from a bow unstrung; opposed to Job 29:20. The text (Chetib), "His cord" or "reins" is better; "yea, each lets loose his reins" [Umbreit].
The Pulpit Commentary
Because he hath loosed my cord. "He," in this passage, can only be God; and thus Job turns here to some extent from his human persecutors to his great Afflicter, the Almighty. God has "loosened his cord," i.e. has relaxed his vital fibre, taken away his strength, reduced him to helplessness. Hence, and hence only, do the persecutors dare to crowd around him and insult him. And afflicted me. God has afflicted him with blow after blow—with impoverishment (Job_1:14-17), with bereavement (Job_1:18, Job_1:19), with a sore malady (Job_2:7). They have also let loose the bridle before me. This has given his persecutors the courage to east aside all restraint, and lead him with insult after insult (verses 1, 9, 10).
Because he hath loosed my cord. "He," in this passage, can only be God; and thus Job turns here to some extent from his human persecutors to his great Afflicter, the Almighty. God has "loosened his cord," i.e. has relaxed his vital fibre, taken away his strength, reduced him to helplessness. Hence, and hence only, do the persecutors dare to crowd around him and insult him. And afflicted me. God has afflicted him with blow after blow—with impoverishment (Job_1:14-17), with bereavement (Job_1:18, Job_1:19), with a sore malady (Job_2:7). They have also let loose the bridle before me. This has given his persecutors the courage to east aside all restraint, and lead him with insult after insult (verses 1, 9, 10).
12Upon my right hand rise the youth; they push away my feet, and they raise up against me the ways of their destruction.
Jamieson-Fausset-Brown
12. youth--rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zec 3:1; Psa 109:6).
push ... feet--jostle me out of the way (Job 24:4).
ways of--that is, their ways of (that is, with a view to my) destruction. Image, as in Job 19:12, from a besieging army throwing up a way of approach for itself to a city.
12. youth--rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zec 3:1; Psa 109:6).
push ... feet--jostle me out of the way (Job 24:4).
ways of--that is, their ways of (that is, with a view to my) destruction. Image, as in Job 19:12, from a besieging army throwing up a way of approach for itself to a city.
The Pulpit Commentary
Upon my right hand rise the youth; literally, the brood; i.e. the rabble—a crowd of half-grown youths and boys, such as collects in almost any town to hoot and insult a respectable person who is in trouble and helpless. In the East such gatherings are very common and exceedingly annoying. They push away my feet; i.e. they try to throw me down as I walk. They raise up against me the ways of their destruction. They place obstacles in my way, impede my steps, thwart me in every way that they find possible.
Upon my right hand rise the youth; literally, the brood; i.e. the rabble—a crowd of half-grown youths and boys, such as collects in almost any town to hoot and insult a respectable person who is in trouble and helpless. In the East such gatherings are very common and exceedingly annoying. They push away my feet; i.e. they try to throw me down as I walk. They raise up against me the ways of their destruction. They place obstacles in my way, impede my steps, thwart me in every way that they find possible.
13They mar my path, they set forward my calamity, they have no helper.
Jamieson-Fausset-Brown
13. Image of an assailed fortress continued. They tear up the path by which succor might reach me.
set forward--(Zec 1:15).
they have no helper--Arabic proverb for contemptible persons. Yet even such afflict Job.
13. Image of an assailed fortress continued. They tear up the path by which succor might reach me.
set forward--(Zec 1:15).
they have no helper--Arabic proverb for contemptible persons. Yet even such afflict Job.
The Pulpit Commentary
They mar my path; i.e. interfere with and frustrate whatever I am bent on doing. They set forward my calamity, Professor Lee translates, "They profit by my ruin." They have no helper. If the text is sound, we must understand, "They do all this, they dare all this, even though they have no powerful men to aid them." But it is suspected that there is some corruption in the passage, and that the original gave the sense which is found in the Vulgate," There is none to help me."
They mar my path; i.e. interfere with and frustrate whatever I am bent on doing. They set forward my calamity, Professor Lee translates, "They profit by my ruin." They have no helper. If the text is sound, we must understand, "They do all this, they dare all this, even though they have no powerful men to aid them." But it is suspected that there is some corruption in the passage, and that the original gave the sense which is found in the Vulgate," There is none to help me."
14They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me.
Jamieson-Fausset-Brown
14. waters--(So 2Sa 5:20). But it is better to retain the image of Job 30:12, 13. "They came [upon me] as through a wide breach," namely, made by the besiegers in the wall of a fortress (Is 30:13) [Maurer].
in the desolation--"Amidst the crash" of falling masonry, or "with a shout like the crash" of, &c.
14. waters--(So 2Sa 5:20). But it is better to retain the image of Job 30:12, 13. "They came [upon me] as through a wide breach," namely, made by the besiegers in the wall of a fortress (Is 30:13) [Maurer].
in the desolation--"Amidst the crash" of falling masonry, or "with a shout like the crash" of, &c.
The Pulpit Commentary
They came upon me as a wide breaking in of waters; i.e. with a force like that of water when it has burst through a bank or dam. In the desolation they relied themselves upon me. Like the waves of the sea, which follow one after another.
They came upon me as a wide breaking in of waters; i.e. with a force like that of water when it has burst through a bank or dam. In the desolation they relied themselves upon me. Like the waves of the sea, which follow one after another.
15Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.
Jamieson-Fausset-Brown
15. they--terrors.
soul--rather, "my dignity" [Umbreit].
welfare--prosperity.
cloud--(Job 7:9; Is 44:22).
15. they--terrors.
soul--rather, "my dignity" [Umbreit].
welfare--prosperity.
cloud--(Job 7:9; Is 44:22).
The Pulpit Commentary
Terrors are turned upon me Job seems to pass here from his human persecutors to his internal sufferings of mind and body. "Terrors' take hold upon him. He experiences in his sleep horrible dreams and visions (see Job_7:14), and even in his waking hours he is haunted by fears. The "terrors of God do set themselves in array against him" (Job_6:4). God seems to him as One that watches, and "tries him every moment" (Job_7:18), seeking occasion against him, and never leaving him an instant's peace (Job_7:19). These terrors, he says, pursue my soul as the wind; literally, pursue mine honour, or my dignity. They flutter the calm composure that befits a godly man, disturb it, shake it, and for a time at any rate, cause terrors and shrinkings of soul. Under these circumstances, my welfare passeth away as a cloud. It is not only my happiness, but my real welfare, that is gone. Body and soul are equally in suffering—the one shaken with fears and disturbed with doubts and apprehensions; the other smitten with a sore disease, so that there is no soundness in it.
Terrors are turned upon me Job seems to pass here from his human persecutors to his internal sufferings of mind and body. "Terrors' take hold upon him. He experiences in his sleep horrible dreams and visions (see Job_7:14), and even in his waking hours he is haunted by fears. The "terrors of God do set themselves in array against him" (Job_6:4). God seems to him as One that watches, and "tries him every moment" (Job_7:18), seeking occasion against him, and never leaving him an instant's peace (Job_7:19). These terrors, he says, pursue my soul as the wind; literally, pursue mine honour, or my dignity. They flutter the calm composure that befits a godly man, disturb it, shake it, and for a time at any rate, cause terrors and shrinkings of soul. Under these circumstances, my welfare passeth away as a cloud. It is not only my happiness, but my real welfare, that is gone. Body and soul are equally in suffering—the one shaken with fears and disturbed with doubts and apprehensions; the other smitten with a sore disease, so that there is no soundness in it.
Job's Suffering from God
16And now my soul is poured out upon me; the days of affliction have taken hold upon me.
Jamieson-Fausset-Brown
16-23. Job's outward calamities affect his mind.
poured out--in irrepressible complaints (Psa 42:4; Jos 7:5).
16-23. Job's outward calamities affect his mind.
poured out--in irrepressible complaints (Psa 42:4; Jos 7:5).
The Pulpit Commentary
And now my soul is poured out upon me (comp. Psa_42:4). My very soul seems to be gone out of me. "I faint and swoon away, because of my fears" (Lee). The days of affliction have taken hold upon me. All my prosperity is gone, and I am come to "the days of affliction." These "take hold on me," and, as it were, possess me.
And now my soul is poured out upon me (comp. Psa_42:4). My very soul seems to be gone out of me. "I faint and swoon away, because of my fears" (Lee). The days of affliction have taken hold upon me. All my prosperity is gone, and I am come to "the days of affliction." These "take hold on me," and, as it were, possess me.
17My bones are pierced in me in the night season: and my sinews take no rest.
The Pulpit Commentary
My bones are pierced in me in the night season. In Elephantiasis anaesthetics' says Dr. Erasmus Wilson, "when the integument is insensible, there are deep-seated burning pains, sometimes of a bone or joint, and sometimes of the vertebral column. These pains are greatest at night; they prevent sleep, and give rise to restless,less and frightful dreams". And my sinews take no rest; rather, my gnawings, or my gnawing pains (see the Revised Version; and comp. Job_30:3, where the same word is properly rendered by "gnawing [the wilderness]").
My bones are pierced in me in the night season. In Elephantiasis anaesthetics' says Dr. Erasmus Wilson, "when the integument is insensible, there are deep-seated burning pains, sometimes of a bone or joint, and sometimes of the vertebral column. These pains are greatest at night; they prevent sleep, and give rise to restless,less and frightful dreams". And my sinews take no rest; rather, my gnawings, or my gnawing pains (see the Revised Version; and comp. Job_30:3, where the same word is properly rendered by "gnawing [the wilderness]").
18By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.
The Pulpit Commentary
By the great force of my disease is my garment changed; or, disfigured. The purulent discharge from his ulcers disfigured and made filthy his garment, which stiffened as the discharge dried, and clung to his frame. It bindeth me about as the collar of my coat. The whole garment clung to his body as closely as it is usual for a mall's collar, or "neck-hole" (Professor Lee), to cling about his throat.
By the great force of my disease is my garment changed; or, disfigured. The purulent discharge from his ulcers disfigured and made filthy his garment, which stiffened as the discharge dried, and clung to his frame. It bindeth me about as the collar of my coat. The whole garment clung to his body as closely as it is usual for a mall's collar, or "neck-hole" (Professor Lee), to cling about his throat.
19He hath cast me into the mire, and I am become like dust and ashes.
The Pulpit Commentary
He (i.e. God) hath cast me into the mire. "The mire" here is the lowest depth of misery and degradation (comp. Psa_40:2; Psa_69:2, Psa_69:14). Job feels himself cast into it by God, but nevertheless does not forsake him nor cease to call upon him (verses 20-23). And I am become like dust and ashes; i.e. unclean, impure, offensive to my fellow-men, an object of dislike and disdain.
He (i.e. God) hath cast me into the mire. "The mire" here is the lowest depth of misery and degradation (comp. Psa_40:2; Psa_69:2, Psa_69:14). Job feels himself cast into it by God, but nevertheless does not forsake him nor cease to call upon him (verses 20-23). And I am become like dust and ashes; i.e. unclean, impure, offensive to my fellow-men, an object of dislike and disdain.
20I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.
The Pulpit Commentary
I cry unto thee, and thou dost not hear me. It is the worst of all calamities to be God-forsaken, as Job believed himself to be, because he had no immediate answer to his prayers. The bitterest cry upon the cross was "Eli, Eli, lama sabachthani?" But no good man is ever really God-forsaken, and no rightful and earnest prayers are ever really unheard. Job "had need of patience" (Heb_10:36), patient as he was (Jas_5:11). He should have trusted God more, and complained less. I stand up, and thou regardest me not; rather, I stand up, as the manner of the Jews usually was in prayer (Luk_18:11), and thou lookest at me (see the Revised Version). Job's complaint is that, when he stands up and stretches out his hands to God in prayer, God simply looks on, does nothing, gives him no help.
I cry unto thee, and thou dost not hear me. It is the worst of all calamities to be God-forsaken, as Job believed himself to be, because he had no immediate answer to his prayers. The bitterest cry upon the cross was "Eli, Eli, lama sabachthani?" But no good man is ever really God-forsaken, and no rightful and earnest prayers are ever really unheard. Job "had need of patience" (Heb_10:36), patient as he was (Jas_5:11). He should have trusted God more, and complained less. I stand up, and thou regardest me not; rather, I stand up, as the manner of the Jews usually was in prayer (Luk_18:11), and thou lookest at me (see the Revised Version). Job's complaint is that, when he stands up and stretches out his hands to God in prayer, God simply looks on, does nothing, gives him no help.
21Thou art become cruel to me: with thy strong hand thou opposest thyself against me.
The Pulpit Commentary
Thou art become cruel to me; literally, thou art turned to be cruel to me. In other words, "Thou art changed to me, and art become cruel to me." Job never forgets that for long years God was gracious and kind to him, "made him and fashioned him together round about," "clothed him with skin and flesh, and fenced him with bones and sinews," "granted him life and favour, and by his visitation preserved his spirit" (Job_10:9-12); but the recollection brings, perhaps, as much of pain. as of pleasure with it. One of our poets says—
"Joy's recollection is no longer joy;
But sorrow's memory is a sorrow still."
At any rate, the contrast between past joy and present suffering adds a pang to tile latter. With thy strong hand thou opposest thyself against me; literally, with the might of thy hand dost thou persecute me (see the Revised Version). "Haec noster irreverentius" (Schultens); comp. Job_19:6-13.
Thou art become cruel to me; literally, thou art turned to be cruel to me. In other words, "Thou art changed to me, and art become cruel to me." Job never forgets that for long years God was gracious and kind to him, "made him and fashioned him together round about," "clothed him with skin and flesh, and fenced him with bones and sinews," "granted him life and favour, and by his visitation preserved his spirit" (Job_10:9-12); but the recollection brings, perhaps, as much of pain. as of pleasure with it. One of our poets says—
"Joy's recollection is no longer joy;
But sorrow's memory is a sorrow still."
At any rate, the contrast between past joy and present suffering adds a pang to tile latter. With thy strong hand thou opposest thyself against me; literally, with the might of thy hand dost thou persecute me (see the Revised Version). "Haec noster irreverentius" (Schultens); comp. Job_19:6-13.
22Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance.
The Pulpit Commentary
Thou liftest me up to the wind; thou tensest me to ride upon it; i.e. thou makest me to be storm-tossed. I am as it were a straw caught up by a whirlwind, and borne hither and thither in the wide regions of space, unknowing whither I go. I am treated as I have described the wicked man to be treated (Job_27:20, Job_27:21). And dissolvest my substance. "Dissolvest me entirely" (Professor Lee); dissolvest me in the storms (Revised Version).
Thou liftest me up to the wind; thou tensest me to ride upon it; i.e. thou makest me to be storm-tossed. I am as it were a straw caught up by a whirlwind, and borne hither and thither in the wide regions of space, unknowing whither I go. I am treated as I have described the wicked man to be treated (Job_27:20, Job_27:21). And dissolvest my substance. "Dissolvest me entirely" (Professor Lee); dissolvest me in the storms (Revised Version).
23For I know that thou wilt bring me to death, and to the house appointed for all living.
The Pulpit Commentary
For I know that thou wilt bring me to death. Job has all along expressed his conviction that he has nothing to look for but death. He feels within himself the seeds of a mortal malady; for such, practically, was elephantiasis in Job's time. He is devoid of any expectation of recovery. Death must come upon him, he thinks, ere long; and then God will bring him to the house appointed for all living. This, as he has already explained (Job_10:21, Job_10:22), is "the land of darkness and the shadow of death, a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness." It is a melancholy prospect; but we must regard it as cheered by the hope of an ultimate resurrection, such as seems indicated, if not absolutely proclaimed, in Job_19:25-27 (see the comment on that passage).
For I know that thou wilt bring me to death. Job has all along expressed his conviction that he has nothing to look for but death. He feels within himself the seeds of a mortal malady; for such, practically, was elephantiasis in Job's time. He is devoid of any expectation of recovery. Death must come upon him, he thinks, ere long; and then God will bring him to the house appointed for all living. This, as he has already explained (Job_10:21, Job_10:22), is "the land of darkness and the shadow of death, a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness." It is a melancholy prospect; but we must regard it as cheered by the hope of an ultimate resurrection, such as seems indicated, if not absolutely proclaimed, in Job_19:25-27 (see the comment on that passage).
24Howbeit he will not stretch out his hand to the grave, though they cry in his destruction.
Jamieson-Fausset-Brown
24. Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for "grave") there, if one has cried to Him when being destroyed. The "stretching of His hand" to punish after death answers antithetically to the raising "the cry" of prayer in the second clause. Maurer gives another translation which accords with the scope of Job 30:24-31; if it be natural for one in affliction to ask aid, why should it be considered (by the friends) wrong in my case? "Nevertheless does not a man in ruin stretch out his hand" (imploring help, Job 30:20; La 1:17)? If one be in his calamity (destruction) is there not therefore a "cry" (for aid)? Thus in the parallelism "cry" answers to "stretch--hand"; "in his calamity," to "in ruin." The negative of the first clause is to be supplied in the second, as in Job 30:25 (Job 28:17).
24. Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for "grave") there, if one has cried to Him when being destroyed. The "stretching of His hand" to punish after death answers antithetically to the raising "the cry" of prayer in the second clause. Maurer gives another translation which accords with the scope of Job 30:24-31; if it be natural for one in affliction to ask aid, why should it be considered (by the friends) wrong in my case? "Nevertheless does not a man in ruin stretch out his hand" (imploring help, Job 30:20; La 1:17)? If one be in his calamity (destruction) is there not therefore a "cry" (for aid)? Thus in the parallelism "cry" answers to "stretch--hand"; "in his calamity," to "in ruin." The negative of the first clause is to be supplied in the second, as in Job 30:25 (Job 28:17).
The Pulpit Commentary
Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. This is one of the most obscure passages in the entire Book of Job, and scarcely any two independent commentators understand it alike. To give all the different renderings, and discuss them, would be an almost endless task, and one over-wearisome to the reader. It will, per-Imps, suffice to select the one which to the present writer appears the most satisfactory. This is the rendering of Professor Stanley Leathes, who suggests the following: "Howbeit God will not put forth his hand to bring a man to death and the grave, when there is earnest prayer for them, not even when he himself hath caused the calamity." The same writer further explains the passage as follows: "I know that thou wilt dissolve and destroy me, and bring me to the grave (verse 23), though thou wilt not do so when I pray to thee to release me by death from my sufferings. Thou wilt surely do so [some time or other], but not in my time, or according to my will, but only in thine own appointed time, and as thou seest fit."
Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. This is one of the most obscure passages in the entire Book of Job, and scarcely any two independent commentators understand it alike. To give all the different renderings, and discuss them, would be an almost endless task, and one over-wearisome to the reader. It will, per-Imps, suffice to select the one which to the present writer appears the most satisfactory. This is the rendering of Professor Stanley Leathes, who suggests the following: "Howbeit God will not put forth his hand to bring a man to death and the grave, when there is earnest prayer for them, not even when he himself hath caused the calamity." The same writer further explains the passage as follows: "I know that thou wilt dissolve and destroy me, and bring me to the grave (verse 23), though thou wilt not do so when I pray to thee to release me by death from my sufferings. Thou wilt surely do so [some time or other], but not in my time, or according to my will, but only in thine own appointed time, and as thou seest fit."
Did Not I Weep for Him That Was in Trouble?
25Did not I weep for him that was in trouble? was not my soul grieved for the poor?
Jamieson-Fausset-Brown
25. May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble" (literally, "hard of day"; those who had a hard time of it).
25. May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble" (literally, "hard of day"; those who had a hard time of it).
The Pulpit Commentary
Did not I weep for him that was in trouble? i.e. do I claim a sympathy which I do not deserve? When men wept and entreated me, did not I do my best to give them the aid which they requested? Did not I weep for them, and intercede with God for them? Was not my soul grieved for the poor? (comp. Job_29:12-17; Job_31:16-22).
Did not I weep for him that was in trouble? i.e. do I claim a sympathy which I do not deserve? When men wept and entreated me, did not I do my best to give them the aid which they requested? Did not I weep for them, and intercede with God for them? Was not my soul grieved for the poor? (comp. Job_29:12-17; Job_31:16-22).
26When I looked for good, then evil came unto me: and when I waited for light, there came darkness.
Jamieson-Fausset-Brown
26. I may be allowed to crave help, seeing that, "when I looked for good (on account of my piety and charity), yet evil," &c.
light--(Job 22:28).
26. I may be allowed to crave help, seeing that, "when I looked for good (on account of my piety and charity), yet evil," &c.
light--(Job 22:28).
The Pulpit Commentary
When I looked for flood, then evil came unto me. Job was "looking for good," expecting fully the continuance of his great wealth and prosperity, when the sudden shock of calamity fell upon him It was wholly unexpected, and therefore the harder to bear. And when I waited for light, there came darkness. This may refer to periods, after his calamities began, when he had hopes that his prayers would be answered, and a rest or pause, an interval of repose, be granted him (Job_9:34; Job_10:20), but when his hopes were disappointed, and the darkness closed in upon him thicker and murkier than ever.
When I looked for flood, then evil came unto me. Job was "looking for good," expecting fully the continuance of his great wealth and prosperity, when the sudden shock of calamity fell upon him It was wholly unexpected, and therefore the harder to bear. And when I waited for light, there came darkness. This may refer to periods, after his calamities began, when he had hopes that his prayers would be answered, and a rest or pause, an interval of repose, be granted him (Job_9:34; Job_10:20), but when his hopes were disappointed, and the darkness closed in upon him thicker and murkier than ever.
27My bowels boiled, and rested not: the days of affliction prevented me.
Jamieson-Fausset-Brown
27. bowels--regarded as the seat of deep feeling (Is 16:11).
boiled--violently heated and agitated.
prevented--Old English for "unexpectedly came upon" me, "surprised" me.
27. bowels--regarded as the seat of deep feeling (Is 16:11).
boiled--violently heated and agitated.
prevented--Old English for "unexpectedly came upon" me, "surprised" me.
The Pulpit Commentary
My bowels boiled, and rested not; rather, boil and rest not (see the Revised Version). It is his present condition of which Job speaks from verse 27 to verse 31. His "entrails," i.e. his whole innermost nature, is disturbed, tormented, thrown into confusion. The days of affliction prevented me; rather, are come upon me (comp. verse 16).
Job_30:28, Job_30:29
I went mourning without the sun; rather, I go about blackened, but not by the sun. Grief and suffering, according to Oriental notions, blackened the face (see Lam_4:8; Lam_5:10; Psa_119:83; and below, Psa_119:30). I stood up, and I cried in the congregation; rather, I stand up in the assembly' and cry for help (see the Revised Version). Job feels this as the most pitiable feature in his ease. He is broken down; he can no longer endure. At first he could sit in silence for seven days (Job_2:13); now he is reduced to uttering complaints and lamentations. He is a brother, not to dragons, but to jackals. His laments are like the long melancholy cries that those animals emit during the silence of the night, so well known to Eastern travellers. He adds further that he is a companion, not to owls, but to ostriches; which, like jackals, have a melancholy cry.
My bowels boiled, and rested not; rather, boil and rest not (see the Revised Version). It is his present condition of which Job speaks from verse 27 to verse 31. His "entrails," i.e. his whole innermost nature, is disturbed, tormented, thrown into confusion. The days of affliction prevented me; rather, are come upon me (comp. verse 16).
Job_30:28, Job_30:29
I went mourning without the sun; rather, I go about blackened, but not by the sun. Grief and suffering, according to Oriental notions, blackened the face (see Lam_4:8; Lam_5:10; Psa_119:83; and below, Psa_119:30). I stood up, and I cried in the congregation; rather, I stand up in the assembly' and cry for help (see the Revised Version). Job feels this as the most pitiable feature in his ease. He is broken down; he can no longer endure. At first he could sit in silence for seven days (Job_2:13); now he is reduced to uttering complaints and lamentations. He is a brother, not to dragons, but to jackals. His laments are like the long melancholy cries that those animals emit during the silence of the night, so well known to Eastern travellers. He adds further that he is a companion, not to owls, but to ostriches; which, like jackals, have a melancholy cry.
28I went mourning without the sun: I stood up, and I cried in the congregation.
Jamieson-Fausset-Brown
28. mourning--rather, I move about blackened, though not by the sun; that is, whereas many are blackened by the sun, I am, by the heat of God's wrath (so "boiled," Job 30:27); the elephantiasis covering me with blackness of skin (Job 30:30), as with the garb of mourning (Jr 14:2). This striking enigmatic form of Hebrew expression occurs, Is 29:9.
stood up--as an innocent man crying for justice in an assembled court (Job 30:20).
28. mourning--rather, I move about blackened, though not by the sun; that is, whereas many are blackened by the sun, I am, by the heat of God's wrath (so "boiled," Job 30:27); the elephantiasis covering me with blackness of skin (Job 30:30), as with the garb of mourning (Jr 14:2). This striking enigmatic form of Hebrew expression occurs, Is 29:9.
stood up--as an innocent man crying for justice in an assembled court (Job 30:20).
29I am a brother to dragons, and a companion to owls.
Jamieson-Fausset-Brown
29. dragons ... owls--rather, "jackals," "ostriches," both of which utter dismal screams (Mi 1:8); in which respect, as also in their living amidst solitudes (the emblem of desolation), Job is their brother and companion; that is, resembles them. "Dragon," Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [Bochart].
29. dragons ... owls--rather, "jackals," "ostriches," both of which utter dismal screams (Mi 1:8); in which respect, as also in their living amidst solitudes (the emblem of desolation), Job is their brother and companion; that is, resembles them. "Dragon," Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [Bochart].
30My skin is black upon me, and my bones are burned with heat.
Jamieson-Fausset-Brown
30. upon me--rather, as in Job 30:17 (see on Job 30:17), "my skin is black (and falls away) from me."
my bones--(Job 19:20; Psa 102:5).
30. upon me--rather, as in Job 30:17 (see on Job 30:17), "my skin is black (and falls away) from me."
my bones--(Job 19:20; Psa 102:5).
The Pulpit Commentary
My skin is black upon me (see the comment on Job_30:28, Job_30:29, ad init.), and my bones are burned with heat. The "burning pains" in the bones, which characterize at least one form of elephantiasis, have been already mentioned (see the comment on Job_30:17). In ordinary elephantiasis there is often "intense pain in the lumbar region and groin," which the patient might think to be in his bones.
My skin is black upon me (see the comment on Job_30:28, Job_30:29, ad init.), and my bones are burned with heat. The "burning pains" in the bones, which characterize at least one form of elephantiasis, have been already mentioned (see the comment on Job_30:17). In ordinary elephantiasis there is often "intense pain in the lumbar region and groin," which the patient might think to be in his bones.
31My harp also is turned to mourning, and my organ into the voice of them that weep.
Jamieson-Fausset-Brown
31. organ--rather, "pipe" (Job 21:12). "My joy is turned into the voice of weeping" (La 5:15). These instruments are properly appropriated to joy (Is 30:29, 32), which makes their use now in sorrow the sadder by contrast.
31. organ--rather, "pipe" (Job 21:12). "My joy is turned into the voice of weeping" (La 5:15). These instruments are properly appropriated to joy (Is 30:29, 32), which makes their use now in sorrow the sadder by contrast.
The Pulpit Commentary
My harp also is turned to mourning. The result of all is that Job's harp is laid aside, either literally or figuratively. Its music is replaced by the sound of mourning (see verses 28, 29). And my organ (or rather, my pipe) into the voice of them that weep. The pipe also is no longer sounded in his presence; he hears only the voice of weeping and lamentation. Thus appropriately ends the long dirge in which he has bewailed his miserable fare.
My harp also is turned to mourning. The result of all is that Job's harp is laid aside, either literally or figuratively. Its music is replaced by the sound of mourning (see verses 28, 29). And my organ (or rather, my pipe) into the voice of them that weep. The pipe also is no longer sounded in his presence; he hears only the voice of weeping and lamentation. Thus appropriately ends the long dirge in which he has bewailed his miserable fare.
THE HOLY BIBLE
Job
Chapter 30
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105