22 Receive, I pray thee, the law from his mouth, and lay up " his words in thine heart. a Ps. 119. 11. b Hos. 14. 1, 2. c 2. Ti. 2. 19. The first is, that they have no just views of his real character. They think him harsh, stern, tyrannical. They regard his law as severe, and its penalty as unjust. They think his government to be arbitrary, and himself to be unworthy of confidence. This erroneous view must be corrected before men can be reconciled to him-for how can they be brought to lay aside their opposition to him while they regard him as unjust and severe? Secondly, even when the character of God is explained, and his true character is set before men, they are opposed to it. They are opposed to him because he is so holy. Loving sin, they cannot love one who has no sin, and who frowns on evil; and this opposition to the real character of God must be removed before they can be reconciled to him. This requires a change of heart-a change from sin to holiness; and this is and this is the work performed in regeneration. ¶ And be at peace. There can be no peace while you maintain a warfare with God. It is a war against your Maker, where he has control over your conscience, your intellect, your body, and all which can affect your welfare; and while this is maintained, there can be no peace. If the mind If the mind Is reconciled to him, there will be peace. Peace of mind always follows reconciliation where there has been a variance, and nowhere is the peace so entire and full of joy as when man feels that he is reconciled to God. Eliphaz here has stated a doctrine which has been confirmed by all the subsequent revelations in the Bible, and by the experience of all those who have become reconciled to God. Comp. Notes on Rom. v. i. It is peace, as opposed to the agitation and conflict of the mind before; peace resulting from acquiescence in the claims of God; peace in the belief 23 If thou return to the Al| mighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. that he is wholly right, and worthy of confidence; and peace in the assurances of his friendship and favor forever. This doctrine, it seems, was thus understood in the early ages of the world, and, indeed, must have been known as early as religion existed after the fall. Man became alienated from God by the apostacy; peace was to be found again only by returning to God, and in reconciliation to him. T Thereby good shall come unto thee. The benefits which he supposed would result from such reconciliation, he proceeds to state in the following verses. They relate chiefly to temporal prosperity, or to proofs of the divine favor in this life. This was in accordance with the views which then prevailed, and especially with their limited and obscure conceptions of the future state. They saw a part-we see more; and yet we by no means see all. The good which results from reconciliation with God consists in (1) pardon. of sin; (2) peace of conscience; (3) the assurance that we shall have all that is needful in this life; (4) support in trial; (5) peace and triumph in death; (6) a part in the resurrection of the just; and (7) a crown incorruptible and undefiled in heaven. No man was ever injured by becoming reconciled to God; no one is reconciled to him who is not made a better and a happier man in this life, and who will not be crowned with immortal glory hereafter. 22. Receive, I pray thee, the law from his mouth. Listen to his commands, and obey his precepts. ¶ And lay up his words in thine heart. Embrace his truth, and do not forget it. Let it abide with you, and let it influence your secret feelings and the purposes of the soul. 23. If thou return to the Almighty. Assuming that he was an impenitent 24 Then shalt thou lay up | Ophir as the stones of the gold as dust, and the gold of brooks. that it 1 1 or, on the dust. sinner, and wholly unreconciled to him. T Thou shalt be built up. A figure taken from building up a house, in contradistinction from pulling one down, and denoting that he would be prospered and happy. ¶ Thou shalt put away iniquity. Rosenmüller, Good, Noyes, and Wemyss, suppose correctly, as it seems to me, that the word "if" is to be understood here to complete the sense--" if thou shalt "if thou shalt put away iniquity." ¶ From thy tabernacle. From thy tent, or dwelling. 24. Then shalt thou lay up gold as dust. Marg. or, on the dust. Dr. Good renders this, "Thou shalt then count thy treasure as dust"-imply ing that he would have much of it. Noyes, "Cast to the dust thy gold"implying that he would throw his gold away as of no account, and put his dependence on God alone. Kimchi, and, after him, Grotius, suppose 66 means, Thy gold thou shalt regard no more than dust, and gold of Ophir no more than the stones of the brook; God shall be to thee better than gold and silver." The editor of the Pictorial Bible supposes that there is here a distinct reference to the sources from which gold was formerly obtained, as being washed down among the stones of the brooks. The word rendered gold here (3) is from to cut off, Fs. lxxvi. 12, and was properly applied to the ore of precious metals in the rude state, as cut or dug out of mines. Hence, it properly refers to the metals in their crude state, and before they were subjected to the fire. Then it comes to mean precious metals, and is parallel with gold of Ophir in the other hemistich. The word occurs only in the following places; Job xxii. 24, xxxvi. 19, where it is rendered gold, and Job xxii. 25, where it is rendered defence. The literal translation here would be, Cast to the dust the precious metals; on the stones of the brooks [the gold of] Ophir.' The Vulgate renders it, "He shall give for earth flint, and for flint golden torrents." The LXX, "Thou shalt be placed on a mount in a rock, and as a rock of the torrent of Ophir." Chald. "And thou shalt place upon the dust thy strong tower ("PD 77?), and as a rock of the torrents the gold of Ophir.' The word here is probably synonymous with precious treasilver; and the idea is, that he should sure, whether consisting in gold or cast to the dust all that treasure, or regard it as valueless; that he should tude to gain it, and then the Almighty cease to make it an object of solici would be to him a treasure of more value than gold. According to this, the idea is, not that he would be recompensed with gold and silver as but that God would afford him more the consequence of returning to God, happiness than he had found in the wealth which he had sought, and on which Eliphaz supposed his heart had been set. He regarded Job as covetous of property, as mourning over that which he had lost, and he entreats him now to cease to grieve on account of that, and to come and put his trust in God. T And the gold of rather, Cast the gold of Ophir to the Ophir as the stones of the brooks. Or, stones of the valley, or let it remain in its native valley among the stones of the brook, as of no more value than they are.' There is, probably, allusion here to the fact, that gold was then commonly found in such places, as it is often now. It was washed down by mountain torrents, and lodged among the stones of the valley, and was thence collected, and the sand being washed out, the gold remained. Ophir is uniformly mentioned in the Scriptures as a place abounding in gold, and as well known. See 1 Kings ix. 28. 2 Chron. viii. 18, ix. 10. 1 Kings x 11, xxiv. 26 For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 2 silver of strength. And thou shalt have plenty of silver. Marg. silver of strength. The correct idea, however, is, ' and the Almighty shall be treasures of silver unto thee;' that is, he shall be better to you than an abundance of the precious metals. The Hebrew is literally, “ And silver of treasures unto thee." 48. 1 Chron. xxix. 4. Much perplexity has been felt in reference to its situation, and the difficulty has not been entirely removed. In regard to the opinions which have been held on the point, the reader may consult my Notes on Isa. xiii. 12, the Note in the Pictorial Bible on 2 Chron. xx. 36, and the Dissertation of Martin Lipe- 26. Shalt thou have thy delight in nius de Ophir, in Ugolin's Thesaur- the Almighty. Instead of complainSacr Ant. Tom. vii. pp. 262-387; ing of him as you now do, you would also, the Dissertation of J. C. Wich- then find calm enjoyment in contemmanshausen, de navigatione Ophiri-plating his character and his moral tica, and Reland's Dissertation de Ophir in the same volume. From the mention of this place at a period so early as the time of Job, it is reasonable to suppose that it was not a very remote region, as there is no evidence that voyages were made then to distant countries, or that the knowledge of geography was very extensive. The presumption would be, that it was in the vicinity of Arabia. 25. Yea, the Almighty shall be. Or, rather, then the Almighty shall be' The meaning is, that if he would return to God, and cast off his anxiety for gold, then the Almighty would be his real treasure, and would impart to him solid happiness. ¶ Thy defence. Marg. gold. The margin is the more correct translation. The word is the same which occurs in the previous verse (2), and there rendered gold. The word may have the sense of defence, as the verb () is often used with such a reference Num. xiii. 28. Deut. i. 28, iii. 5, ix. 1, et al. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, cut off from approach. Here, however, the idea of gold or treasure better suits the connection, and the meaning is, that God would be to him an invaluable treasure or source of happiness. ¶ government. This is a correct account of the effects of reconciliation. He who becomes truly acquainted' with God has pleasure in his existence and attributes; in his law and administration. No longer disposed to complain, he confides in him when he is afflicted; flees to him when he is persecuted; seeks him in the day of prosperity; prefers him to all that this world can give, and finds his supremest joys in turning away from all created good to hold communion with the Uncreated One. ¶ And shalt lift up thy face unto God. An Of all yet done; a creature, who, not prone Govern the rest, self-knowing; and from thence eves, Directed in devotion, to adore ram; Os homini sublime dedit; cœlumque tueri Jussit, et erectos ad sidera tollere vultus. Meta. i. 84. 27. Thou shalt make thy prayer unto him. God would then hear him, for he would be righteous. This was one of the blessings which would follow reconciliation. It is, in fact, one of the blessings of a return to God. He hears the cry of his people, and answers their supplications. To be permitted to go to God and to tell him all our wants, to plead for all we need, and to implore blessings on our families and friends, is a privilege of far higher value than any thing which wealth can bestow; is worth more than all the honors of this world. ¶ And thou shalt pay thy vows. That is, thy vows shall be accepted; thou shalt obtain those blessings for which thou didst make thy vows. 28. Thou shalt also decree a thing, and it shall be established unto thee. Thou shalt form a purpose or plan, and it shall not be frustrated. It shall not be opposed by the events of divine Providence, but whatever you undertake shall prosper. T And the light shall shine upon thy ways. Thou shalt be prospered in all things, instead of being overtaken with calamity. 29. When men are cast down. The meaning of this is, probably, when men are usually cast down, or in the times of trial and calamity, which prostrate others, you shall find support. You shall then be enabled to say, 'there is lifting up, or there is support.' Or, more probably still, it may mean, in times when others are cast down and afflicted, thou shalt be able to raise them up, or to aid them. Thou shalt be able to go to them and say, "Be of good cheer. Do not be cast down. There is consolation.' And thou shalt be able to procure important blessings for them by thy counsels and prayers.' See Notes on ver. 30. ¶ And he shall save the humble person. That is, either, Thou shalt save the humble person,' by a change from the second person to the third, which is not uncommon in Hebrew; or, thou shalt be able from thine own experience to say, He, i. e. God, will save the humble person, or the one that is cast down.' Marg. him that hath low eyes. The Hebrew is like the margin. In affliction the eyes are cast upon the ground; and so, also, a casting the eyes to the ground is indicative of dejection, of humility, or of modesty. It refers here to one who experiences trials; and Eliphaz says that Job would be able to save such an one; that is, to support him in his afflictions, and furnish the helps necessary to restore him again to comfort. 30 He shall deliver the island of the innocent. Marg. the innocent shall deliver the island. Never was there a more unhappy translation than this; and it is quite clear that our translators had no intelligible un. น one dea of the meaning of the passage. | beautiful illustration, though What can be meant by saving which Eliphaz did not here think of, the island of the innocent?" The in his own case and that of his word rendered island () commonly friends, where this very Job, to whom means, indeed, an island, or a mari- he was giving this counsel, was ditime country. See Notes on Isa. xx. rected to intercede for them. Ch 6, xli. 1. It is, however, used as a xlii. 7, 8. The sentiment, indeed, is negative in 1 Sam. iv. 21, in the found every where in the Scriptures, name I-chabod―7. "And she that the righteous are permitted tɔ named the child I-chabod (marg. i. e pray for others, and that they are where is the glory? or, there is no thus the means of bringing down im glory), saying, the glory is departed portant blessings on them. In anfrom Israel." This sense is frequent saved from calamity here, and will swer to those prayers, multitudes are in the Rabbinic Hebrew, where it is used as connected with an adjective¶And it is delivered by the pureness be brought to eternal life hereafter. in a privitive sense, like the English It is probably an abbreviated form of () not, nothing; and is used here as a negative to qualify the following word, "He shall deliver even him that is not innocent.' So it is rendered by the Chaldee, by Le Clerc, Rosenmüller, Gesenius, Noyes, and others. The Vulgate and the Septuagint render it, “He shall deliver the innocent." The sense is, that the man who returns to God, and who is regarded by him as his friend, will be able to intercede for the guilty, and to save them from the punishment which they deserved. His prayers and intercessions will be heard in their behalf, and on his account favors will be shown to them, even when they did not personally deserve them. This sentiment accords with that expressed in Gen. xviii. 26, "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes." Ezek. xiv. 14," Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls. Comp. Ezek. xxii. 30. Jer. 1. The sentiment, also, had a of thine hands. Or, rather, he, i. e the wicked, for whom you pray, will be delivered by the pureness of thine hands. That is, God will save him in answer to the prayers of a righteous man. Your upright and holy life; your pure hands stretched out in supplication, shall be the means of saving him. No one can tell how many blessings are conferred on wicked men because the righteous pray for them. No one can tell how many a wicked son is spared, and ultimately saved, in answer to the intercessions of a holy parent; nor can the wicked world yet know how much it owes its preservation, and the numberless blessings which it enjoys, to the intercessions of the saints. It is one of the innumerable blessings of being a child of God thus to be permitted to be the means of bringing down blessings on others, and saving sinners from ruin. All the friends of God may thus confer unspeakable benefits to others; and they who have an nterest at the throne of grace' sho Id plead without ceasing for the sal vation of guilty and dying men. |