Job answers Zophar, as he had answered Bildad, in a single not very lengthy chapter.
After a few caustic introductory remarks (vs. 2-4), he takes up the challenge which
Zophar had thrown out, respecting the certain punishment, in this life, of the wicked
(ch.20:4-29), and maintains, in language of unparalleled boldness, the converse of
the proposition. The wicked, he says, live, grow old, attain to great power,
have a numerous and flourishing offspring, prosper, grow rich, spend their
time in feasting and jollity — nay, openly renounce God and decline to
pray to Him — yet suffer no harm, and when they die, go down to the
grave without suffering, “in a moment” (vs. 5-15). To the suggestion that
from time to time they are cut off suddenly in a signal way, he answers,
“How often is this?” or rather, “How seldom!” (vs. 17-18). To the
further suggestion that they are punished in their children he replies, “How
much better if they were punished in their own persons!” (vs. 19-21). As
it is, he argues, one event happens to all (vs. 23-26). In conclusion, he
observes that common opinion supports his view (vs. 29-33), and
denounces as futile the attempts of his comforters to convince him, since
his views and theirs respecting the facts of God’s government are
diametrically opposed to each other (v. 34).
1 “But Job answered and said, 2 Hear diligently my speech,
and let this be your consolations.” As ye have no other consolation to
offer me, at least attend diligently to what I say. That will be some comfort
to me, and I will accept it in lieu of the consolations which I might have
looked for at your hands.
3 “Suffer me that I may speak; and after that I have spoken, mock on.”
Suffer me that I may speak; or, suffer me, and I also will
speak. There is an emphasis on the “I” (ykna). Job implies that his
opponents are not allowing him his fair share of the argument, which is an
accusation that can scarcely be justified. Since the dialogue opened, Job’s
speeches have occupied eleven chapters, those of his “comforters” seven
only. But a controversialist who has much to say is apt to think that
sufficient time is not allowed him. And after that I have spoken, mock on.
Job does not hope to convince, or silence, or shame the other interlocutors.
When he has said his say, all that he expects is mockery and derision.
4 “As for me, is my complaint to man? and if it were so, why should
not my spirit be troubled?” As for me, is my complaint to man? Do I
address myself to man, pour out my complaint to him, and expect him to redress
my wrongs? No; far otherwise. I address myself to God, from whom alone
I can look for effectual assistance. And if it were so; rather, and if so,
if this is the case, if my appeal is to God, and He makes me no answer, then
why should not my spirit be troubled? or, Why should I not be impatient?
(Revised Version). Job thinks that he has a right to be impatient, if God does not
vouchsafe him an answer.
In the next two verses we have an abrupt transition. Job is about to
controvert Zophar’s theory of the certain retribution that overtakes the
wicked man in this life, and to maintain that, on the contrary, he usually
prospers (vs. 7-18). Knowing that, in thus running counter to the general
religious teaching, he will arouse much horror and indignation on the part
of those who hear him, he prefaces his remarks with a notice that they will
cause astonishment, and an acknowledgment that he himself cannot reflect
upon the subject without a feeling of alarm and dismay. He thus hopes
partially to disarm his opponents.
5 “Mark me, and be astonished, and lay your hand upon your mouth.”
Mark me; literally, look to me; i.e. “attend to me,” for I am about to say
something well worth attention. And be astonished. Prepare yourselves,
i.e., for something that will astonish you. And lay your hand upon your
mouth. Harpocrates, the Egyptian god of silence, was often represented with
his finger on his lips. The symbolism is almost universal. Job begs his auditors to
“refrain their lips,” and, however much astonished, to keep silence until he has
6 “Even when I remember”; i.e. “when I think upon the subject.” “I
am afraid, and trembling taketh held on my flesh.” A shudder runs through
his whole frame. His words will, he knows, seem to verge upon impiety.
7 “Wherefore do the wicked live, become old, yea, are mighty
in power?” Job asks for an explanation of the facts which his own
experience has impressed upon him. He has seen that “the wicked live”
quite as long as the righteous, that in many cases they attain to a ripe old
age, and become among the powerful of the earth. The great “pyramid
time of Herodotus (Herod., 2:124-128), reigned respectively, according to
Egyptian tradition, sixty-three and sixty-six years(Manetho ap. Euseb.,
‘Chronicles Can.,’ pars 2.). Rameses II., the cruel oppressor of the Jews,
and the Pharaoh from whom Moses fled, had a reign of sixty-seven years
(‘Hist. of Ancient
8 “Their seed is established in their sight with them, and their offspring
before their eyes.” Their seed is established in their sight with them
(compare Psalm 17:14; and see below, ch.27:14). It could scarcely be
doubted that the wicked had as many children as the righteous, and often
established them in posts of honor and emolument. And their offspring
before their eyes. A pleonastic repetition.
9 “Their houses are safe from fear, neither is the rod of God upon
them.” Their houses are safe from fear; literally, their houses are in
peace’ without fear. Neither is the rod of God upon them. So Asaph,
“They are not in trouble as other men, neither are they plagued like other
men” (Psalm 73:5). The chastening rod of God does not seem to smite them.
10 “Their bull gendereth, and faileth not; their cow calveth, and casteth
not her calf.” Their bull gendereth, and faileth not; rather, their cow
conceiveth . Shor (rwOv), which is of both genders, must here be taken as
feminine. Their cow (rather, their heifer) calveth, and casteth not her
calf. Both conception and birth are prosperous; there is neither barrenness
11 “They send forth their little ones like a flock, and their children
dance.” They send forth their little ones like a flock. Free, i.e. joyful
and frolicsome, to disport themselves as they please. The picture is
charmingly idyllic. And their children dance. Frisk, i.e. “and skip, and
leap,” like the young of cattle full of health, and in the enjoyment of
12 “They take the timbrel and harp, and rejoice at the sound
of the organ. The “timbrel” (pt) is probably the tambourine, an
instrument used from a remote antiquity by the Orientals. It consisted of a
round hoop of wood, into which were sometimes inserted jingling rings of
metal, and upon which was stretched at one end a sheet of parchment. It is
represented on the monuments both of Egypt and Phoenicia (‘Hist. of
Egypt,’ vol. 1. p. 522; ‘Hist. of Phoenicia,’ pp. 219, 223). The harp (rwONki)
was, in the early times, a very simple instrument, consisting of a framework
of wood, across which were stretched from four to seven strings, which
were of catgut and of different lengths, and were sounded either with the
hand or with a plectrum. The “organ” (bn;W[) was, of course, not an organ
in the modem sense of the word. It was either a pan’s pipe, which is a very
primitive instrument, or more probably a double reed blown from the end,
like a flageolet, examples of which are found in the remains both of Egypt
13 “They spend their days in wealth, and in a moment go down to the
grave.” They die, i.e.’ without suffering from any prolonged
or severe illness, such as that grievous affliction from which Job himself
was suffering. Probably Job does not mean to maintain all this absolutely,
or as universally the case, but he wishes to force his friends to
acknowledge that there are many exceptions to their universal law, that
wickedness is always visited in this world with condign punishment, and he
wants them to account for these exceptions (see ver. 7).
14 “Therefore they say unto God, Depart from us; for we desire not the
knowledge of thy ways.” Therefore they say unto God, Depart from us.
It is this impunity which leads the wicked to renounce God altogether. They think
that they get on very well without God, and consequently have no need to
serve him. Job puts their thoughts into words (vs. 14-15), and thus very
graphically represents their tone of feeling. For we desire not the
knowledge of thy ways. The wicked feel no interest in God; they do not
trouble themselves about Him; His ways are “far above out of their sight,”
and they do not care to know them.
15 “What is the Almighty, that we should serve Him? and what profit
should we have, if we pray unto Him? What is the Almighty, that we
should serve Him? “Who is Jehovah,” said Pharaoh to Moses, “that I
should obey his voice? I know not Jehovah” (Exodus 5:2). So the
ungodly in Job’s time. They pretend to have no knowledge of God, no
sense of His claims upon them, no internal consciousness that they are
bound to worship and obey Him. They are agnostics of a pronounced type,
or at least they profess to be such. What profit, they ask, should we have,
if we pray to Him? Expediency is everything with them. Will serving God
do them any good? Will it advance their worldly interests? Persuade them of that,
and they will be willing to pay Him, at any rate, a lip-service. But, having prospered
so long and so greatly without making any religious profession, they see no reason
to believe that they would prosper more if they made one.
The Perverse Misapplication of the Divine Goodness (vs. 7-15)
Job is ready with his answer. Although Zophar has correctly represented
the judgments that come upon the wicked, and the evils to which
wickedness not unfrequently lead, yet many cases of departure from this
rule are to be observed. Job therefore proposes a counter-question,”
Wherefore do the wicked live, become old, yea, are mighty in power? “He
then depicts the prosperity which again and again marks the career of the
wicked, to whom the Divine bounty is shown:
This mystery Job does not instantly unravel But what is the effect of all this
prosperity on the wicked? It does not humble him nor make him thankful
As an uneven glass distorts the fairest image, so their impure and ill-regulated
minds turn the goodness of God into an occasion of impious rejection.
“Therefore they say unto God, Depart from us” (v. 14). The distortions
of the evil mind pervert the goodness of God into:
They refuse to know God. They shut out the knowledge of God from their
hearts. With a wicked “Depart!” they resist the Holy One. They have no
aspiration after a holy communion, or the vision of the pure. The Lord is
abhorrent to them. Their tastes are corrupt; their preferences are for evil.
Truly they pervert and reverse all good things. They put darkness for light,
and light for darkness. They put bitter for sweet, and sweet for bitter. The
very call to adoration and praise they turn into an occasion of despisal and
OCCASION FOR A DESPISAL OF THE
always the danger of them who have abundance and yet LACK
THE FEAR OF GOD. This is the basis of a teaching long afterwards
touchingly taught concerning the rich, to whom it is so “hard” to “enter into
the kingdom of heaven” (Matthew 19:24). The satisfied man becomes
the self-satisfied, even though indebted to another for his possessions.
Then the spirit of independence becomes a spirit of revulsion
against all authority that might be raised over it. So they who “spend their
days in wealth” say, “We desire not the knowledge of thy ways.”
SUBMIT TO THE DIVINE AUTHORITY. “What is the Almighty, that
we should serve Him?” (v. 15) So far is the goodness of God from leading
him to repentance (Romans 2:4) who is evil in spirit. Wickedness is the fruit
of an ill-directed judgment, and it tends to impair the judgment more
and more. It distorts all the moral sensibilities, and therefore all the moral
processes. If the judgment were accurately to decide in favor of the Divine Law
and its obligatory character, the perverted preferences of the mind would reject
the testimony, and by a rude rebellion within would prevent a right decision
from being arrived at. Even the check and restraint of the enlightened
judgment becomes a signal for resistance. Its goad is kicked against; its
repressions refused; its warning unheeded; its plain path, narrow and
difficult to follow, is rejected, and a broad and easy way, in which the
foolish heart finds its pleasure, chosen in preference. So the Divine
authority is rejected and despised.
Ø The ill effects of rejecting the Divine authority are seen:
o in the loss of the guidance of the supreme wisdom.
o in the inevitable injuries resulting from following a false
and erroneous judgment.
o in the demoralization of the life.
o in the final vindication of the Divine authority.
16 “Lo, their good is not in their hand: the counsel of the wicked is far
from me.” Lo, their good is not in their hand; i.e. their prosperity is not
in their own power, not the result of their own efforts. God’s providence
is, at least, one element in it, since He exalts men and abases them, He
casteth down and lifteth up. Hence it would seem to follow that they are
His favorites. Shall Job therefore cast in his lot with them? No, he says, a
thousand times, No! The counsel of the wicked is far from me; or better,
be the counsel of the wicked far from me! I will have nothing to do with it.
I will cling to God. I will maintain my integrity. Satan had charged Job with
serving God for the sake of temporal reward. Job had disproved the charge
by still clinging to God, notwithstanding all his afflictions. Now he goes
further, and declines to throw in his lot with the wicked, even although it
should appear that the balance of prosperity is with them.
17 “How oft is the candle of the wicked put out! and how oft cometh
their destruction upon them! God distributeth sorrows in His anger.”
How oft is the candle of the wicked put out? This is not an
exclamation, but a question, and is well rendered in the Revised Version,
“How oft is it that the lamp of the wicked is put out?” Is not the signal
downfall of the wicked prosperous man a comparatively rare occurence?
How oft cometh their destruction upon them. When the problem here
propounded came before Asaph, he seems to have solved it by the
supposition that in all cases retribution visited the wicked in this life, and
that they were cast down from their prosperity. “I went,” he says, “into the
sanctuary of God; then understood I the end of these men. Surely thou
didst set them in slippery places; thou castedst them down into destruction.
How are they brought into desolation, as in a moment! They are utterly
consumed with terrors. As a dream when one awaketh; so, O Lord, when
thou awakest, thou shalt despise their image” (Psalm 73:17-20). Job
maintains that such a catastrophe happens but seldom, and that for the
most part the wicked go down to the grave in peace. God distributeth
sorrows in his anger. This is not an independent clause. The sense runs on:
How off is it that the candle of the wicked is put out and that destruction
cometh upon them and God showers sorrows upon them in His anger?
(compare the comment on the next verse).
18 “They are as stubble before the wind, and as chaff that the
storm carrieth away.” Rather, How oft is it that they are as stubble before
the wind’ and as chaff’ etc.? The construction begun in the first clause of
v. 17 is carried on to the end of v. 18. “Stubble” and “chaff” are
ordinary figures for foolish and ungodly men, whom the blast of God’s
anger swoops away to destruction (compare Exodus 15:7; Psalm 1:4;
35:5; 83:13; Isaiah 27:13; 29:5; 41:2).
19 “God layeth up his iniquity for his children: He rewardeth him, and
he shall know it.” God layeth up his iniquity for his children. Job supposes
his opponents to make this answer to his arguments. “God,” they may say,
“punishes the wicked man in his children” (compare Exodus 20:5). Job
does not deny that He may do so, but suggests a better course in the next
sentence. He rewardeth him; rather, let Him recompense it on himself —
let Him make the wicked man himself suffer, and then he shall know it. He
shall perceive and know that he is receiving the due reward of his
20 “His eyes shall see his destruction, and he shall drink of the wrath of
the Almighty.” His eyes shall see his destruction (or, let his own eyes see his
destruction), and he shall drink (or, let him drink) of the wrath of the
Almighty. It will impress him far more with a sense of his wickedness, and
of his guilt in God’s sight, if he receives punishment in his own person,
than if he merely suffers vicariously through his children.
21 “For what pleasure hath he in his house after him, when the number
of his months is cut off in the midst?” For what pleasure hath he in
his house after him? What does he care, ordinarily, about the happiness of his
children and descendants? “Apres moi le deluge” (“After me, the deluge” –
Louis XV, King of France – alluding to the breaking out of the French
Revolution – 1789-1799, which took place fifteen years after the king’s
Death and which cost the life of his grandson and successor, Louis XVI)
is the selfish thought of bad men generally, when they cast a glance at the
times which are to follow their decease. The fate of those whom they leave
behind them troubles them but little. It would scarcely cause them a pang
to know that their posterity would soon be “clean put out.” When the number
of his months is cut off in the midst; i.e. when his appointed time is come,
and he knows that “the number of his months’ is accomplished.
The Prosperity of the Wicked (vs. 7-21)
Job here gives his version of the old familiar theme. It is not as the three
friends supposed. These neat maxims do not fit in with the facts of life as
Job has seen them. The prosperity of the wicked is a real though a
mysterious fact, one that cannot be gainsaid.
Ø An established family. Job’s home is desolate. The seed of the
wicked is established in their sight. They have their children about them.
Ø Security. (v. 8.) “Their houses are safe from fear.” They are not
haunted by the alarms of guilt. On the contrary, they are very
comfortable and self-satisfied (v. 9).
Ø Freedom from chastisement. The rod of God is not upon them. The
righteous man is chastised; the godless man is spared (v. 9).
Ø Good fortune. Their cattle breed successfully (v. 10). The mishaps
which fall to the lot of others avoid them. A certain good fortune follows
them, even into those chances of life which are beyond human control.
Ø Pleasure. These wicked people are not troubled by their sins. They have
no puritanical scruples to sour them. They spend their days in gaiety (vs.
Ø Prosperity lasting till death. (v. 13.) They do not have the reverse of
fortune which the three moralizers assumed to be their lot. A long life of
wealth and ease is followed by a quick and almost painless death. Here is
unmitigated prosperity from the cradle to the grave.
Because they are so prosperous the wicked harden themselves against God.
Ø Dispensing with God. (v. 14.) They think they can do very well
without God. This world’s goods satisfy them, and of this world’s goods
they have a sufficiency. They have no need to cry to God for help for they
are not in trouble. They see no reason for prayer, for they have all they
want without it.
Ø Rejecting God. (v. 15.) These prosperous wicked people go further
than to live without God. They actually rebel against Him. Being self-
sufficient, they decline to admit that they are under any obligation to
serve God. Thus their very prosperity increases their sin.
from the standpoint of Job’s friends. If suffering is only the punishment of
sin, the wicked must suffer, or there is no just Judge over all. By pointing
to the plain facts of life, Job is able to refute the pedantic dogmas of his
critics. Theology that will not stand the test of life is worthless. But graver
questions are at issue than those that merely concern the correctness of
orthodox notions. Where is the justice of facts as Job sets them forth? To
him all is a profound mystery. Now, it is something to be brought to this
point. There is a mystery in the course of life which we cannot fathom.
Then let us not attempt to judge, but confess our ignorance. Still, if there is
to be an outlook towards the light, we must seek it in two directions.
Ø In the prospect of a future life. There God will rectify the
inequalities of this life.
Ø In attaching less weight to outward circumstances. Prosperity is
not the greatest good (as Satan would have us believe – CY – 2013).
On both sides, among the disappointed good as well as among
the fortunate wicked (quite a misnomer – CY – 2013), too much
is made of external things. TRUE PROSPERITY IS SOUL
PROSPERITY! “The life is more than meat and the
body is more than raiment.” (Luke 12:23)
22 “Shall any teach God knowledge? seeing He judgeth those that are
high.” Shall any teach God knowledge? Job has been searching the
“deep things of God,” speculating upon the method of the Divine
government of the world, he has perhaps rashly ventured to “rush in where
angels fear to tread.” Now, however, he cheeks himself with the confession
that God’s ways are inscrutable, His knowledge far beyond any knowledge
possessed by man. Men must not presume to judge Him; it is for Him to
judge them. Seeing He judgeth those that are high. None so exalted,
none so advanced in wisdom and knowledge, none so venturesome in
sounding depths that they cannot fathom, but God is above them, judges
them, knows their hearts, and, according to His infallible wisdom,
condemns or approves them. This is a chastening thought, and its effect on
Job is to make him contract his sails, and, leaving the empyrean, content
himself with a lower flight. Previously he has maintained, as if he were
admitted to the Divine counsels, that the prosperity of the wicked was a
rule of God’s government. Now he goes no further than to say that there is
no rule discoverable. Happiness and misery are dispensed — as far as man
can see — on no definite principle, and, at the end, one lot happens to all:
all go down into the tomb, and lie in the dust, and the worms devour them
23 “One dieth in his full strength, being wholly at ease and quiet.”
Some continue healthy and vigorous in body, peaceful and satisfied
in mind, up to the very moment of their departure (compare v. 13, “They
spend their days in wealth, and in a moment go down to the grave”).
24 “His breasts are full of milk, and his bones are moistened with
marrow.” His breasts are full of milk; rather, his milk-pails, as in the
margin. The main wealth of the time being cattle, the man whose milk-pails
are always full is the prosperous man. And his bones are moistened with
marrow. Being thus wealthy and prosperous, his body is fat and well nourished.
25 “And another dieth in the bitterness of his soul, and never eateth
with pleasure.” And another dieth in the bitterness of his soul. Others
have to suffer terribly before death comes to them. Their whole life is wretched,
and their spirit is embittered by their misfortunes. And never eateth with
pleasure; rather, and never tasteth of good (see the Revised Version).
26 “They shall lie down alike in the dust, and the worms shall
cover them.” However different the circumstances of their life, men are
alike in their death. One event happens to all. All die, are laid in the dust,
and become the prey of worms.
27 “Behold, I know your thoughts, and the devices (or, surmisings) which
ye wrongfully imagine against me.” I know, i.e.’ what
you think of me. I am quite aware that you regard me as having brought
my afflictions upon myself by wicked deeds, which I have succeeded in
keeping secret. You have not openly stated your surmises. but it has been
easy for me to “read between the lines,” and understand the true meaning
of your insinuations, which are all wrongful and unjust.
28 “For ye say, Where is the house of the prince? and where are the
dwelling places of the wicked?” For ye say, Where is the house of the prince?
i.e. “What has become of the house of the powerful man (Job himself)? How is it
fallen and gone to decay!” And where are the dwelling-places (literally, the tent
of the habitations) of the wicked! Again Job is intended, although the
insult is veiled by the plural form being used. Job supposes that his
opponents will meet his statement, that the righteous are afflicted and the
wicked prosper, by pointing to his own case as one in which wickedness
has been punished.
29 “Have ye not asked them that go by the way? and do ye not know
their tokens,” Have ye not asked them that go by the way? Job refers his
opponents to the first comer (to<n ejpio>nta – ton epionta - — the merest
passer-by. Let them ask his opinion, and see if he does not consider that, as
a general rule, the wicked prosper. And do ye not know their tokens? or,
their observations; i.e. the conclusions to which they have come upon the
subject from their own observation and experience.
30 “That the wicked is reserved to the day of destruction? they shall be
brought forth to the day of wrath.” These conclusions are now set forth. They are,
that the wicked is reserved for (or rather, spared in) the day of destruction, and
that they shall be brought forth to (rather, removed out of the way in)
the day of wrath. This, according to Job, was the popular sentiment of his
time; and, no doubt, there is in all ages a large mass of fleeting opinion to
the same effect. Striking examples of wickedness in high places draw
attention, and provoke indignation, and are much talked about; whence
arises an idea that such cases are common, and ultimately, by an
unscientific generalization in the vulgar mind, that they form the rule, and
not the exception to the rule. It requires some power of intellect to take a
broad and comprehensive view over the whole of human life, and fairly to
strike the balance. Such a view seems to have been taken by Bishop Butler
(among others); and the conclusion, reached by calm investigation and
philosophic thought, is that, on the whole, ever in this life, the balance of
advantage rests with the virtuous, who really prosper more than the
wicked, have greater and higher satisfactions, escape numerous forms of
suffering, and approach more nearly to happiness. An exact apportionment
of happiness and misery to desert is a thing that certainly in this life does not take
place; but the tendency of virtue to accumulate to itself other goods is clear; and
Job’s pessimistic view is certainly an untrue one, which we may suspect that he
maintained, rather from a love of paradox, and from a desire to puzzle and
confuse his friends, than from any conviction of its absolute truth.
31 “Who shall declare his way to his face? and who shall repay him
what he hath done?” Who shall declare his way to his face? rather,
Who shall denounce? i.e. Who will be bold enough to tell the rich and powerful
man that he is wicked? that his “way,” or course of life, is altogether wrong?
And who shall repay him what he hath done? Still less will any one be
found who will take upon him to attack such a one, to prosecute him in
courts or otherwise bring him to condign punishment. Thus, being
castigated neither by God nor man, he enjoys complete impunity.
32 “Yet shall he be brought to the grave, and shall remain in the tomb.”
Yet shall he be brought to the grave; rather, he moreover is
borne (in pomp) to the grave. Even in death the advantage is still with the
wicked man. He is borne in procession to the grave — a mausoleum or a
family vault — by a long train of mourners, who weep and lament for him,
and pay him funeral honors. The poor virtuous man, on the other hand, is
hastily thrust under the soil. And shall remain in in the tomb; or shall
keep watch over his tomb. The allusion is probably to the custom, common
lid of his sarcophagus, to keep as it were watch over the remains deposited
within. The figure was sometimes accompanied by an inscription,
denouncing curses on those who should dare to violate the tomb or disturb
33 “The clods of the valley shall be sweet unto him, and every man
shall draw after him, as there are innumerable before him.”
The clods of the valley shall be sweet unto him. In his
mausoleum, by the side of the running stream, the very clods of the valley,
wherein his tomb is placed, shall be sweet and pleasant to him — death
thus losing half its terrors. And all men shall draw after him. Some
explain this of the lengthy funeral procession which follows his corpse to
the grave, and take the next clause of the multitude, not forming part of the
procession, who gather together at the tomb beforehand, waiting to see the
obsequies; but this explanation seems precluded by the previous mention of
the funeral procession (v 32), besides being otherwise unsatisfactory. The real
reference is probably to the common topic of consolation impling that he
is happy in his death, or at any rate not unhappy, seeing that he only suffers
the common fate. He will draw after him all future men, who will likewise
inevitably perish, just as there are innumerable before him, who have
traveled the same road and reached the same resting-place.
34 “How then comfort ye me in vain, seeing in your answers
there remaineth falsehood?” Your position, that the godly always prosper,
while the wicked are afflicted and brought low, being an absolutely false
one, your attempts to console and comfort me are wholly vain and futile.
Why continue them?
the cause of God and truth. That great wealth is prone to separate the
soul from God. That God’s people should shun the counsel, avoid the
company, and abhor the conduct of wicked men. That wicked men’s
“Depart from us’ (v. 14), will yet be answered by Christ’s “Depart
from me.” (Matthew 25:41). That it is better to be God’s wheat
than the devil’s chaff, since though the former may be
bruised, the latter shall be blown away. (Chased out of this world –
ch. 18:18 – CY – 2013) That the God who is able to judge angels
is not incapable of judging men.
Most commentators consider the second colloquy here to end, and a pause to
occur, before Eliphaz resumes the argument.
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