Exegetical and Hermeneutical Commentary of Job 22:29
When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.
29. When men are cast down ] The words must mean either: when they (i. e. thy ways, Job 22:28) go downwards, when decline or misfortune befalls thee; or, when men cast thee down.
there is lifting up ] The word “lifting up” or simply, “Up!” is that which Job shall utter in prayer. The “humble person,” lit. him that is lowly of eyes, is of course Job himself.
Fuente: The Cambridge Bible for Schools and Colleges
When men are cast down – The meaning of this is, probably, when people 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 the notes at Job 22:30.
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, that is, God, will save the humble person, or the one that is cast down. Margin, 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.
Fuente: Albert Barnes’ Notes on the Bible
Job 22:29
When men are cast down, then thou shalt say, There is lifting up; and He shall save the humble person.
The humble soul the peculiar favourite of heaven
I. Some account of lowliness and humility. Lowliness being a relative grace, we must consider it in a threefold view.
1. With respect to ourselves. It implies low and underrating thoughts of ourselves. It has in it even a self-abhorrence; but a singleness of heart in the discharge of duty, without vainglory, or pharisaical ostentation.
2. With respect unto others. This has in it a preferring of others above or before ourselves. A looking upon the gifts and graces of others without a grudge. And an affable, courteous carriage toward all.
3. With reference to God. It implies high and admiring thoughts of the majesty of God. When God discovers Himself, the man sinks into nothing in his own esteem. A holy fear and dread of God always on his spirit, especially in his immediate approaches unto the pretence of God, in the duties of worship. An admiring of every expression of the! Divine bounty, and goodness toward men in general, and toward himself in particular. A giving God the glory of all that we are helped to do in His service. A silent resignation unto the will of God, and an acquiescence in the disposals of His providence, let dispensations be never so cross to the inclinations of flesh and blood. The very soul and essence of Gospel humiliation lies in the souls renouncing of itself, going out of itself, and going into and accepting the Lord Jesus Christ as its everlasting all.
II. The humble soul is the peculiar favourite of Heaven. This is evident if we consider–
1. That when the Son of God was here in our nature, He shewed a particular regard unto such.
2. God has such respect unto the humble soul because it is a fruit of His own Spirit inhabiting the soul.
3. This is a disposition that makes the soul like Christ, and the liker that a person be to Christ, God loves Him aye the better.
III. Some marks by which you may try whether you be among the humble and lowly.
1. The lowly soul is one that is many times ashamed to look up to heaven under a sense of his own vileness and unworthiness. He is one that is many times put to wonder that God hath not destroyed him.
2. He is one that is most abased under the receipt of the greatest mercies and sweetest manifestations.
3. He is one that renounces the law as a covenant, and disclaims all pretensions to righteousness from that airth.
4. He is one that has high, raised, and admiring thoughts of Christ, and of His law-abiding righteousness. The humble soul is one that looks on sin as the greatest burden: that values himself of least, when others value him most; that is not puffed up with the falls of others: that is thankful for little, and content and desirous to know Gods will, that he may do it.
IV. Some motives to press and recommend this lowliness and humility of spirit. It assimilates the soul to Christ. It is the distinguishing character of a Christian. Consider how reasonable this lowliness and humility of soul is–whether we look to ourselves in particular or the evils of the land or day wherein we live. (E. Erskine.)
The ministry of fellow helpfulness
Poverty, anxieties, pain, suffering, oppressions, errors, sins, sadnesses, we move among these day by day. Be we high born or lowly, live we in palace or hut, these experiences greet us, and make their appeal to us. What is to be our bearing in relation to all this? How are We to conduct ourselves amid such surroundings? There are two courses open to us–the selfish and the sympathetic. We may shut ourselves up in a spirit of selfish isolation and say, Other peoples affairs are nothing to me. We have the power so to choose and act. Of course we take the consequences such conduct involves. That we cannot escape. There is, however, the truer, manlier, Christlier course of brotherly sympathy, kindly feeling, sympathetic helpfulness. Going among men cast down by their surroundings and tendencies, their sins and their sorrows, we may say even to those lowest down, There is lifting up for you. Such a bearing as this is in keeping with all the noblest instincts of our nature. A selfish, unsympathetic man is unnatural. He has got a twist. But we love the unselfish, the sympathetic, the helpful. This spirit and bearing religion ever enforces and promotes. It is a vital part of religion. A selfish Christian is a contradiction. The godly man should be an embodied Gospel of hope wherever he goes. The mission of the Lord Jesus lay along this line. He came to men as the great hope bringer. He has made the world transcendently richer by the hope inspirations that pervaded His teaching. Down through the ages, under the same inspiration, Christly men have moved among their follows as hope bringers. (Ralph M. Spoor.)
Delight in the Lord
These words describe the sacred pleasures of piety.
I. The sublimity of its nature. The saints delight–
1. In the saving knowledge of God.
2. In the present enjoyment of God.
3. In the future anticipation of God.
II. The Divinity of its origin. In the Almighty.
1. The Almighty is suited to our capacities.
2. The Almighty is adequate to our necessities.
3. The Almighty is durable as our existence.
III. The tendency of its influence. Thou shalt lift up thy face unto God. The effects which accompany spiritual joy, distinguish it from mere enthusiastic delusion, and demonstrate both the genuineness and efficacy of experimental religion in them that believe.
1. They exercise confidence in God.
2. They enjoy communion with God.
3. They maintain obedience to God. (Sketches of Four Hundred Sermons.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. When men are cast down] There is a great difficulty in this verse; the sense, however, is tolerably evident, and the following is nearly a literal version: When they shall humble themselves, thou shalt say, Be exalted, or, there is exaltation: for the down-cast of eye he will save. The same sentiment as that of our Lord, “He that exalteth himself shall be abased; but he that humbleth himself shall be exalted.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When men are cast down, Heb. When they (i.e. they who do this work. It is an indefinite and impersonal speech, which is very common in the Hebrew language) shall cast down or overthrow; either,
1. Proud and wicked men, as may be guessed by the opposition of the humble and innocent, who should be saved, whilst these were destroyed. So the sense is, When there shall come a general calamity, which shall sweep away all the wicked round about them. Or,
2. Thee, or thine; which pronoun is oft understood. So the sense is, When through Gods permission thou shalt be brought into some trouble, which God sees fit for thee.
Thou shalt say within thyself, with good assurance and confidence.
There is lifting up; or, There shall be lifting up, either,
1. For them; if they repent and humble themselves, they shall be preserved or restored. And this thou wilt assure them of from thy own experience. Or,
2. For thee and thine; God will deliver thee, when others are crushed and destroyed. And; or, for; this particle being oft put causally, as hath been formerly noted. So the following words contain a reason why he might confidently say, that there would be such a lifting up for a person so humbled.
He, i.e. God, unto whom only salvation belongeth, Psa 3:8.
Shall save; either,
1. Eternally; or,
2. Temporally, to wit, from the evils here mentioned.
The humble person, Heb. him that hath low or cast-down eyes; which phrase may here note, either,
1. Humility and lowliness of mind and disposition, as pride is oft expressed by high or lofty looks, as Psa 18:27; 101:5; 131:1; Pro 6:17. And so this is a tacit admonition and reproof for Job, whom for his confident justification of himself, and his contemptuous expressions and censures concerning them, they judged to Job guilty of intolerable pride of heart. Or,
2. Lowness of estate or condition, as Jam 1:10. So it notes him whose eyes and countenance are dejected by reason of his great troubles and miseries; as, on the contrary, prosperity makes persons lift up their eyes and faces.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. Rather, When (thy ways; fromJob 22:28) are cast down (fora time), thou shalt (soon again have joyful cause to) say, There islifting up (prosperity returns back to me) [MAURER].
heGod.
humbleHebrew,“him that is of low eyes.” Eliphaz implies that Job is notso now in his affliction; therefore it continues: with this hecontrasts the blessed effect of being humble under it (Jas 4:6;1Pe 5:5 probably quote thispassage). Therefore it is better, I think, to take the first clauseas referred to by “God resisteth the proud.” When(men) are cast down, thou shalt say (behold the effects of) pride.Eliphaz hereby justifies himself for attributing Job’s calamities tohis pride. “Giveth grace to the humble,” answers tothe second clause.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When [men] are cast down,…. Wicked men are brought down from a state of prosperity to a state of adversity, are in low circumstances, great straits and difficulties:
then thou shall say, [there is] lifting up; that is, for himself and his; when others are in adversity, he should be in prosperity; when others are cast down into a very low estate and distressed condition, he should be exalted to a very high estate, and be in affluent circumstances, see Ps 147:6; or else the sense is, when thou and thine, and what belong to thee, are humbled and brought low, then thou mayest promise thyself a restoration and change for the better; and boldly say, they will be lifted up, and raised up again, since God’s usual method is to exalt the humble, and to abase the proud, Lu 14:11; or rather, this may respect the benefit and advantage that humble persons wound gain by Job, and his prayers for them, and may be rendered and interpreted thus: “when they have humbled” q themselves, and bowed themselves low at thy feet, and especially before God, “then thou shall say”, pray unto God for them, that “there [may be a] lifting up”, raising them up out of their low estate, and thou shall be heard:
and he shall save the humble person; that is, “low of eyes” r, humble in his eyes; who is so pressed with troubles and distress, that he hangs down his head, looks upon the ground, and will not lift up his eyes, but is of a dejected countenance; or that is low in his own eyes, has humble thoughts of himself, esteems others better than himself, and lies low before God under a sense of his sinfulness and unworthiness, and casts himself entirely upon the grace and mercy of God; such an one he saves, in a spiritual sense, out of his troubles and afflictions; he does not forget the cry of such humble ones, but remembers them, and grants their desires: and he saves the lowly and humble with a spiritual and eternal salvation; gives more grace unto them, and outfits them for glory, and at last gives glory itself; raises them on high to sit among princes, and to inherit the throne of glory; the meek shall inherit the earth, the new heavens and earth, wherein dwelleth righteousness, Jas 4:6.
q “quum humiliaverint”, Montanus, Cocceius, Michaelis. r “demissum oculis”, Montanus, Beza, Junius Tremellius, Piscator “humilem oculis”, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
(29) There is lifting up.This may be its meaning, but some understand it in a bad sense: When men are cast down, then thou shalt say, It was pride that caused their fall.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Lifting up Words of cheer; “upwards,” “forwards,” or, as Gesenius has it: “Thou commandest lifting up.” Omit there is. The words of the man of God are words of consolation and of power. The sorrowful are lifted up, and God. saves “the humble person” literally, the meek of eye.
Job 22:29-30. When men are cast down, &c. For whoever humbleth himself shall be extolled and had in glory; he that hath lowly eyes shall be exalted: Job 22:30. Whoever is innocent shall be safe, and delivered by the purity of his hands. Houbigant, who understands the word ai, with Grotius, to be an Arabic pronoun, signifying whosoever.
REFLECTIONS.1st, It is Job’s hard case to have all that he can urge misunderstood, and some ill meaning constantly drawn from a distortion of his arguments. Because he maintained his integrity, as being no hypocrite, Eliphaz would infer that he pretended to make God his debtor; and thereupon he argues, that his goodness could never profit him, or his iniquity hurt him.
1. Our goodness cannot profit God, or merit any thing at his hands. Can a man be profitable unto God, as he that is wise may be profitable unto himself? no; though religion is our wisdom, and the advantages of it to us unspeakably great, in present possession, and future expectation; yet our goodness extendeth not to God. He is far exalted above all blessing and praise; we receive all from him, but can add nothing to him, completely happy in his own all-sufficient fulness. Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect? No; though he takes pleasure in the prosperity of his servants, and is glorified in their services, yet, had there never been man or angel created, his infinite self-complacence, and the inexpressible riches of his glory, had been the same. It is his condescension that he accepts our services; the pleasure and the gain of them is our own alone, not his.
2. Our iniquity cannot hurt him. Will he reprove thee for fear of thee? Will he enter with thee into judgment? lest, if left to prosper, thou shouldst grow above his government? Note; None are too great for God to humble: if he spare the wicked, it is not for fear of them, but in patient pity towards them.
2nd, Job’s friends had repeatedly condemned him by insinuations and inferences, and by comparing his case with that of wicked men; but as this had no effect, Eliphaz takes a large step farther, and, right or wrong, resolves to lay on him crimes enough. If half of them could but be proved, Job would have been a bad man indeed. It is common in the world to say, Abuse confidently and abundantly, and some of the lies will be believed. 2. He proceeds to the particular accusations, and they are many and grievous. [1.] Great oppression. For a trifling loan he had secured a pledge of much superior value, or thou hast taken thy brother for a pledge, arrested him for an inconsiderable debt; and when the poor were almost naked, had stripped them of the little raiment they had left. [2.] Cruel uncharitableness. The hungry and thirsty were left to faint and famish, and a cup of cold water denied them, while he rioted in affluence; yea, even the afflicted widow, whose poverty swelled the measure of her griefs, was sent away empty from his door. [3.] Vile partiality. Before him, as a magistrate, the greatest ever carried the cause: the mighty man, who oppressed the poor, was sure to have judgment in his favour, and be confirmed in the possession of what he had seized; while the arms of the fatherless were broken, ruined without redress by their richer neighbours. And, as no less destitute of piety towards God than charity towards man, he charges him, [4.] With avowed infidelity; as if God, in the height of heaven, either could not see through the dark cloud which interposed, or lest men at large, while he paraded through his own superior mansions, careless about the insignificant concerns of little mortals. Note; (1.) Though foolish and wicked men say that God hath forsaken the earth, yet he heareth the cry of oppression and wrong. Though heaven is his throne, he filleth all things, and is as much present beneath the thick clouds, as above them. (2.) Abominable in the sight of the righteous Judge is the acceptance of men’s persons: he will quickly appear the patron and awful avenger of the injured.
3. He ascribes Job’s present sufferings to his atrocious sins; for thus he reasoned: Because his sufferings are great, his sins must be great, and in exact proportion to them; therefore snares compassed him about; health, wealth, and children, were lost together; terrors had seized his conscience, which they interpreted as the signs of conscious guilt; and darkness had enveloped all his hopes; while, like a drowning man in the midst of boisterous waves, desperate and undone, he seemed ready to sink into eternal ruin, the just punishment of his supposed crimes. Note; (1.) He who wilfully condemneth the righteous, is an abomination to the Lord, (2.) We must not wonder if the most malignant interpretations are put on our providential afflictions: better men than we are have suffered more severely before us.
3rdly, Job had pleaded the experience of all ages, to testify the prosperity of many wicked men. Eliphaz thinks that he has an irrefragable argument to confute him, in the flood brought on the world of the ungodly and while he insinuates that his sins were such as theirs he bids him take warning by their punishment. 2. He professes his abhorrence of such principles and practice: The counsel of the wicked is far from me. So Job had declared, and Eliphaz thinks with much greater reason he may assert.
3. He relates their destruction. Though it was the old way, and the general way, it was not an iota the safer for that. They were cut down by the divine judgment, out of time, and removed into an eternity of misery, and this before they had filled the number of their years, surprised with sudden destruction; whose foundation was overflown with a flood; all their confidences perished with them, and they sunk as lead in the mighty waters. Note; (1.) When we remember what the water hath once done, we should think what the more devouring element of fire will shortly do, consuming entirely the earth, and all that is therein. (2.) The hope of the hypocrite and of the sinner is on a sandy foundation: when the floods of wrath descend, ruin, terrible as inevitable, shall overwhelm them.
4. He testifies the joy of the righteous, either Noah and his family, or godly men in all ages, on seeing the vengeance: not that they take pleasure in men’s misery, but they rejoice to see God glorified in his judgments. With these, Eliphaz and his friends joined; happy now, as those of old, to perceive themselves distinguished by God’s protection, and therefore concluding the goodness of their state and cause, whereas our substance is not cut down, but theirs was; and the remnant of them the fire consumed; which some refer to the burning of Sodom and Gomorrah, but it is more probably designed to point out Job’s case, whose cattle and servants the lightning had consumed; and thence he would infer that they were righteous, but he condemned and made to suffer, as one of the ungodly.
4thly, On the supposition that Job was a wicked man, Eliphaz had warned him of the great danger to which he was exposed with the sinners of old: yet, not to reduce him to despair, but to lead him to repentance, he gives him excellent counsel and encouragement; which shews, mistaken as he was in Job’s particular case, that he was well versed in the way of God, and, at bottom, a man of sound piety. There may be something, yea sometimes much, to condemn even in truly good men; to whom, notwithstanding, we cannot refuse our general approbation of their conduct. 2. He promises him the best of blessings, as the consequence of such an humble return to the Almighty, from his state of estrangement and rebellion against him; and these precious promises are frequently the most effectual means to engage the sinner’s heart to God. [2.] He should enjoy communion with God, and be happy in the sense of his favour: for then shalt thou have thy delight in the Almighty, he shall be thy happiness and joy, and shalt lift up thy face unto God, with holy confidence in him, and boldness to approach him. Thou shalt make thy prayer unto him, assured of a speedy answer of peace, and he shall hear thee, while thou art speaking, and grant thy requests; and in grateful acknowledgment of his mercies received, thou shalt pay thy vows, constant in praise as prayer. Note; (1.) They who have ever tasted the happiness of communion with God, and known the bitterness of distance from him, as Job had, will count the restoration to a sense of his love the most inestimable blessing. (2.) When we are at peace with God, we may approach him with confidence, knowing that we shall receive the favours which we require of him, as far as they be for our good. (3.) For the blessings received in prayer, we owe the constant grateful return of praise.
[3.] All his designs should succeed, and a blessing be upon all his labour: Thou shalt decree a thing, resolve under the Divine assistance so to act, and it shall be established unto thee, God will confirm thy purpose, and crown the issue with success: and the light shall shine upon thy ways, no such darkness as now surrounds thee shall remain; but thy path shall be clear as the day, and the sun of prosperity shine upon thee on every side. Note; (1.) The success of all our purposes, whether respecting spiritual or temporal good, comes from God alone. (2.) They who are at peace with God, will enjoy the light of his countenance as their present comfort, and look to the light of eternal glory as their expected happy portion.
[4.] His prayers should be heard in behalf of others, as well as himself. When men are cast down, and under their distress apply to thee, thou shalt say, to encourage them, there is lifting up; or, in prayer to God for them, let there be lifting up, and he shall save the humble person, and lift him out of the pit of affliction at thy request. He shall deliver the island of the innocent, save them at thy desire; or the innocent, the one good man, shall deliver the island, or he shall deliver those who are not innocent; not only shall the humble receive a blessing from thy prayers, but even the wicked shall enjoy respite from them, and some temporal good. And it is (the Island) or he is (the person prayed for,) delivered by the pureness of thine hands, God having such respect to thy petitions, when thou stretchest forth thine hands to him in the heavens. Note; (1.) Great is the power of a good man’s prayers, and we should earnestly desire to have an interest in them. (2.) Though God’s praying people are often the ridicule of the world, it is through them that the island is preserved. (3.) There is one innocent and holy Intercessor in heaven, for whose sake God’s humble people partake of his salvation.
Job 22:29 When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.
Ver. 29. When men are cast down, then thou shalt say, There is lifting up ] And that by the force of thy faith, the nature whereof is to gather one contrary out of another (as life out of death, assurance of deliverance out of deepest distresses, Deu 32:36 ), and to believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. Because they are humbled, thou shalt say, Exaltation: and saving of him that boweth his eyes down; whereof some make this to be the sense: Job, attaining to such a blessed change, shall be able out of his own experience to comfort others in misery, who likewise humble themselves. Junius rendereth it and the following verse thus: When men shall have cast down any one, and thou shalt think of his lifting up; then will God save the low of eyes, or him that is low in his own eyes: he will deliver that guilty person, and he shall be delivered by the purity of thy hands; that is, saith he, So great shall his love be to thee, and his blessing upon thee, that for thy sake he shall show mercy to others, though they be none of the best, according to the promise made to Abraham, Gen 12:3 ; Gen 18:24 . And hence Job’s intercession is joined with that of Noah and Daniel, Eze 14:14 .
And he shall save the humble person the humble. Hebrew the man of downcast eyes. Compare Luk 18:13.
men: Job 5:19-27, Psa 9:2, Psa 9:3, Psa 91:14-16, Psa 92:9-11
he shall: Pro 29:23, Isa 57:15, Luk 14:11, Luk 18:9-14, Jam 4:6, 1Pe 5:5
the humble person: Heb. him that hath low eyes, Psa 138:6, Isa 66:2, Eze 21:26, Eze 21:27, Luk 1:52
Reciprocal: Jer 40:5 – gave him Jer 52:31 – lifted up Mat 23:12 – General Luk 18:14 – every Act 27:22 – I exhort 2Co 4:9 – cast Jam 4:10 – he
22:29 {u} When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.
(u) God will deliver his when the wicked are destroyed round about them, as in the flood and in Sodom.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. In general he charges him with great wickedness and astonishing crimes, as if what he was about to advance were but a small part of the black catalogue. Note; The best of men have been the most foully aspersed by lying tongues.
1. He describes their wickedness, and uses the very words that Job had spoken concerning the wicked who prospered, chap. Job 21:14 as a confutation of what he there advanced. They said unto the Almighty, Depart from us; we renounce his government, worship, and ways: and what can the Almighty do for them? as if they neither expected any good, nor feared any evil at his hands. Yet, which was a great aggravation of their wickedness, he filled their houses with good things. Note; (1.) Impiety is the parent of infidelity. (2.) Ingratitude to God is among the sinner’s blackest crimes. (3.) They are still poor in the worst sense, who, though their houses are full of goods, have their hearts empty of divine grace.
1. His counsel is an humble and speedy return to God: Acquaint thyself now with God: now, while yet there is life and hope; without delay, acquaint thyself with his perfections and providences, and be at peace, silent and submissive before him, acquiescing in all his dispensations; and, instead of fighting against him, lay down thine arms and seek pardon and peace with him: thereby good shall come unto thee, his merciful favour shall be restored. Receive, I pray thee, the law from his mouth, submit to his government, yield thyself up to his holy will, and lay up his words in thine heart as the choicest treasure, and thy counsellor and guide in every time of difficulty. Note; (1.) Acquaintance with God is the way to be at peace with him: till we know his holiness whom we have offended, and his love whom we have slighted, we can never in real penitence return to him. (2.) Peace with God is the most invaluable of all blessings. (3.) If God, in our divine Redeemer Jesus, has been pleased to restore our souls to his favour, let it be our care henceforward, to yield up ourselves to be guided by his holy word and will. (4.) They who know the value of the Scriptures esteem them above mines of gold, and, daily labouring therein, store their hearts with the richest treasures of divine counsels and consolations.
[1.] His evils should be removed, and his lost prosperity be restored. If thou return to the Almighty, thou shalt be built up, the desolations of thy house and family shall be repaired; thou shalt put away iniquity far from thy tabernacles, thou wilt be careful to remove every evil, and no more commit or connive at it; and then thy sufferings, which are the effects of thy iniquity, God will put far away from thee. Thou shalt lay up gold as dust, and the gold of Ophir as the stones of the brooks, in such abundance shall thy riches increase; secure also, as well as affluent, no robbers shall any more plunder, or judgments spread desolation, Yea, the Almighty shall be thy defence, He, on thy repentance, will become thy friend, and preserve thy goods in safety: or, he shall be thy choice gold, better to thee than all thy other riches, and thou shalt have plenty of silver. Note; The best riches are God’s grace and love.
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes