22<\/strong>. he draweth also the mighty<\/em> ] Rather as above, he continueth the mighty<\/strong>, i. e. He (God) prolongeth their life and continueth them in their place. The “mighty” are the oppressive lords of the soil, Job 24:2<\/em><\/span> seq<\/em>. And it is God that upholds them by His power; comp. ch. Job 9:24<\/span>.<\/p>\n he riseth up, and no man is sure of life<\/em> ] Rather as above. Even when they fall under calamity or sickness and “believe not that they shall live,” i. e. despair of recovery or of regaining their former prosperity, they are raised up again, their life and power being prolonged.<\/p>\n 22 24<\/strong>. The other picture drawn by Job’s own hand to exhibit the actual truth. Such ( Job 24:18-21<\/em><\/span>), according to the popular imagination, is the fate and history of the wicked; the following ( Job 24:22-24<\/em><\/span>) is their history according to facts:<\/p>\n 22. Nay, he continueth the mighty by his power,<\/p>\n They rise up, though they believed not that they should live.<\/p>\n 23. He giveth them to be in safety, and they are upheld,<\/p>\n And his eyes are upon their ways.<\/p>\n 24. They are exalted: in a moment they are not;<\/p>\n They are brought low, and gathered in as all others,<\/p>\n And are cut off as the tops of the ears of corn.<\/p>\n He draweth also the mighty with his power – <\/B>The word here rendered draweth (<\/span> mashak<\/I>), means to draw; and then, to lay hold of, to take, to take away, and, hence, to remove, to destroy; Psa 28:3<\/span>; Eze 22:20<\/span>. The idea here seems to be, that his acts of oppression and cruelty were not confined to the poor and the defenseless. Even the great and the mighty were also exposed, and he spared none. No one was safe, and no rights could be regarded as secure. The character here described is one that pertains to a tyrant, or a conqueror, and Job probably meant to describe some such mighty man, who was regardless alike of the rights of the high and the low.<\/P> He riseth up – <\/B>When he rises up; that is, when he enters on an enterprise, or goes forth to accomplish his wicked purposes.<\/P> And no man is sure of life – <\/B>From the dread of him even the great and mighty have no security. This language will well describe the character of an Oriental despot. Having absolute power, no man, not even the highest in rank, can feel that his life is safe if the monarch becomes in any way offended. Yet, Job says that even such a despot was permitted to live in prosperity, and to die without any remarkable proof of the divine displeasure.<\/P><\/p>\n Verse 22<\/span>. He draweth also the mighty<\/B><\/I>] Calmet<\/I> gives the following version of the original: “He draws with him guards for his defense; he raises himself up, and does not feel assured of his life.” In the midst even of his guards he is afraid; and dares not put confidence in any person. This is an admirable delineation of the inquietudes and terrors of a tyrant.<\/P> <\/p>\n He draweth, <\/B>either into his net, as Psa 10:9<\/span>, or to his party, to assist and serve him in his enterprises. <\/P> The mighty; <\/B>who are mighty in place, or wealth, or power; he practiseth upon these as well as upon the poor. <\/P> With his power; <\/B>which being greater than theirs, he soon forceth them to comply with his desires and demands. <\/P> He riseth up, <\/B>to wit, against any man, as this phrase is used, Psa 18:38<\/span>; 44:5<\/span>; when he sets himself against a man, and resolves to destroy him. <\/P> No man is sure of life, <\/B>i.e. none of them whom he so opposeth can be secure or confident of holding his life, but all such give up themselves for lost men, as knowing they cannot resist his greater might: compare Deu 28:26<\/span>. <\/P> <\/p>\n 22-25.<\/B> Reply of Job to theopinion of the friends. Experience proves the contrary. Translate:”But He (God) prolongeth the life of (literally, draweth out atlength; Ps 36:10<\/span>, Margin<\/I>)the mighty with His (God’s) power. He (the wicked) riseth up (fromhis sick bed) although he had given up hope of (literally, when he nolonger believed in) life” (De28:66<\/span>).<\/P><\/p>\n He draweth also the mighty with his power<\/strong>,…. Such a wicked man not only maltreats the weak, the helpless, and the defenceless, but even attacks the mighty and powerful; such as are in great power and authority, and abound in wealth and riches, only somewhat inferior in both to himself: wherefore, by his superior force, he draws them to be of his party, to join with him in acts of rapine and violence, oppression and cruelty; or he draws them by power or policy, or by both, as the wicked man does the poor with his net, Ps 10:9<\/span>; and so makes a prey of him and his substance. Some understand this of the punishment of wicked men, and interpret it, as Jarchi does, of God’s drawing him to punishment; God sometimes does indeed draw and hurl the mighty from their seats; though they are set in high, yet in slippery places, and are brought down to destruction in a moment; and he will draw them all to his judgment seat hereafter, whether they will or not, and send them into everlasting punishment; but the former sense is best:<\/p>\n he riseth up, and no [man] is sure of life<\/strong>; he rises up in the morning:, either from his bed, or from his lurking place, where he was all night with a murdering intention, and no man he meets with is safe, but in the utmost danger of his life, Job 24:14<\/span>; or, he rises in the world to great power and dignity, and increases in wealth and riches, which he abuses to the hurt of others; so that they flee from him and hide themselves, not caring to trust their life with him, Pr 28:28<\/span>; or he riseth up against a man in an hostile way, and against whomsoever he does, they are in the utmost jeopardy, and cannot be secure of their lives; though this also is by some interpreted as the punishment of a wicked man, who, when he rises in the morning, “trusteth not his own life” f, as the words may be rendered, and as they are in the margin of our Bibles; but his life is in suspense, being surrounded with a thousand dangers, and has no assurance of it, and is in continual fear, and often fears where no fear is; see De 28:66<\/span>; or, if a man rises up against him, the wicked tyrant and cruel oppressor, he the tyrant is not sure of his life but may be slain by him that rises up against him; but the former sense is best.<\/p>\n f “non fidit suae vitae”, Tigurine version, Piscator; so V. L.<\/p>\n 22 And He preserveth the mighty by His strength;<\/p>\n Such an one riseth again, though he despaired of life.<\/p>\n 23 He giveth him rest, and he is sustained,<\/p>\n And His eyes are over their ways.<\/p>\n 24 They are exalted – a little while, – then they are no more,<\/p>\n And they are sunken away, snatched away like all others,<\/p>\n And as the top of the stalk they are cut off. – <\/p>\n 25 And if it is not so, who will charge me with lying,<\/p>\n And make my assertion worthless?<\/p>\n Though it becomes manifest after their death how little the ungodly, who were only feared by men, were beloved, the form of their death itself is by no means such as to reveal the retributive justice of God. And does it become at all manifest during their life? The Waw<\/em>, with which the strophe begins, is, according to our rendering, not adversative, but progressive. God is the subject. , to extend in length, used elsewhere of love, Psa 36:11<\/span>; Psa 109:12<\/span>, and anger, Psa 85:6<\/span>, is here transferred to persons: to prolong, preserve long in life. are the strong, who bid defiance not only to every danger (Psa 76:6<\/span>), but also to all divine influences and noble impulses (Isa 46:12<\/span>). These, whose trust in their own strength God might smite down by His almighty power, He preserves alive even in critical positions by that very power: he (the ) stands up (again), whilst he does not trust to life, i.e., whilst he believes that he must succumb to death ( as Psa 27:13<\/span>, comp. Genesis<\/em>, S. 368; , Aramaic form, like , Job 4:2<\/span>; Job 12:11<\/span>; the whole is a contracted circumstantial clause for ). He (God) grants him , in security, viz., to live, or even directly: a secure peaceful existence, since is virtually an object, and the is that of condition (comp. , Job 26:3<\/span>). Thus Hahn, who, however, here is only to be followed in this one particular, takes it correctly: and that he can support himself, which would only be possible if an inf.<\/em> with had preceded. Therefore: and he is supported or he can support himself, i.e., be comforted, though this absolute use of cannot be supported; in this instance we miss , or some such expression (Job 8:15<\/span>). God sustains him and raises him up again: His eyes ( = ) are (rest) on the ways of these men, they stand as it were beneath His special protection, or, as it is expressed in Job 10:3<\/span>: He causes light to shine from above upon the doings of the wicked. “They are risen up, and are conscious of the height (of prosperity) – a little while, and they are no more.” Thus Job 24:24<\/span><\/em> is to be explained. The accentuation with Mahpach<\/em>, with Asla legarmeh<\/em> (according to which it would have to be translated: they stand on high a short time), is erroneous. The verb signifies not merely to be high, but also to rise up, raise one’s self, e.g., Pro 11:11<\/span>, and to show one’s self exalted, here extulerunt se in altum <\/em> or exaltati sunt ; <\/em> according to the form of writing , is treated as an Ayin Waw<\/em> verb med. O,<\/em> and the Dagesh<\/em> is a so-called Dag. affecuosum<\/em> (Olsh. 83, b<\/em>), while (like , Gen 49:23<\/span>) appears to assume the form of a double Ayin<\/em> verb med. O,<\/em> consequently (Ges. 67, rem. 1).<\/p>\n , followed by Waw<\/em> of the conclusion, forms a clause of itself, as more frequently (yet a little while, then … ), as, e.g., in an exactly similar connection in Psa 37:10<\/span>; here, however, not expressive of the sudden judgment of the ungodly, but of their easy death without a struggle ( ): a little, then he is not (again a transition from the plur.<\/em> to the distributive or individualizing sing.<\/em>). They are, viz., as Job 24:24<\/span><\/em> further describes, bowed down all at once (an idea which is expressed by the perf.<\/em>), are snatched off like all other men. is an Aramaizing Hophal<\/em> -form, approaching the Hoph<\/em>. of strong verbs, for (Ges. 67, rem. 8), from , to bow one’s self (Psa 106:43<\/span>), to be brought low (Ecc 10:18<\/span>); comp. Arab. mkk <\/em>, to cause to vanish, to annul. (for which it is unnecessary with Olsh. to read , after Eze 29:5<\/span>) signifies, according to the primary signification of , comprehendere , constringere , contrahere <\/em> (cogn. , , , comp. supra<\/em>, p. 481): they are hurried together, or snatched off, i.e., deprived of life, like the Arabic qbdh allah <\/em> ( ) and passive qubida <\/em>, equivalent to, he has died. There is no reference in the phrase to the componere artus ,<\/em> Gen 49:33<\/span>; it is rather the figure of housing (gathering into the barn) that underlies it; the word, however, only implies seizing and drawing in. Thus the figure which follows is also naturally (comp. , Arab. qabdat , manipulus <\/em>) connected with what precedes, and, like the head of an ear of corn, i.e., the corn-bearing head of the wheat-stalk, they are cut off (by which one must bear in mind that the ears are reaped higher up than with us, and the standing stalk is usually burnt to make dressing for the field; vid., Ges. Thes. s.v.<\/em> ).<\/p>\n (Note: Another figure is also presented here. It is a common thing for the Arabs (Beduins) in harvest-time to come down upon the fields of standing corn – especially barley, because during summer and autumn this grain is indispensable to them as food for their horses – of a district, chiefly at night, and not unfrequently hundreds of camels are laden at one time. As they have no sickles, they cut off the upper part of the stalk with the aqfe <\/em> (a knife very similar to the Roman sica <\/em>) and with sabres, whence this theft is called qard <\/em> , sabring off;<\/em> and that which is cut off, as well as the uneven stubble that is left standing, is called qarid <\/em>. – Wetzst.)).<\/p>\n On ( fut. Niph.<\/em> = ), vid., on Job 14:2<\/span>; Job 18:16<\/span>; the signification praedicuntur <\/em>, as observed above, is more suitable here than marcescunt <\/em> (in connection with which signification Job 5:26<\/span> ought to be compared, and the form regarded as fut. Kal<\/em>). Assured of the truth, in conformity with experience, of that which has been said, he appeals finally to the friends: if it be not so (on = in conditional clauses, vid., Job 9:24<\/span>), who (by proving the opposite) is able to charge me with lying and bring to nought ( = , Ew. 321, b<\/em>, perhaps by being conceived of as originally infin<\/em>. from (comp. ), in the sense of non-existence, Arab. ‘l – adam <\/em>) my assertion?<\/p>\n The bold accusations in the speech of Eliphaz, in which the uncharitableness of the friends attains its height, must penetrate most deeply into Job’s spirit. But Job does not answer like by like. Even in this speech in opposition to the friends, he maintains the passionless repose which has once been gained. Although the misjudgment of his character has attained its height in the speech of Eliphaz, his answer does not contain a single bitter personal word. In general, he does not address them, not as though he did not wish to show respect to them, but because he has nothing to say concerning their unjust and wrong conduct that he would not already have said, and because he has lost all hope of his reproof taking effect, all hope of sympathy with his entreaty that they would spare him, all hope of understanding and information on their part.<\/p>\n In the first part of the speech (Job 23) he occupies himself with the mystery of his own suffering lot, and in the second part (Job 24) with the reverse of this mystery, the evil-doers’ prosperity and immunity from punishment. How is he to vindicate himself against Eliphaz, since his lament over his sufferings as unmerited as accounted by the friends more and more as defiant obstinacy ( ), and consequently tends to bring him still deeper into that suspicion which he is trying to remove? His testimony concerning himself is of no avail; for it appears to the friends more self-delusive, hypocritical, and sinful, the more decidedly he maintains it; consequently the judgment of God can alone decide between him and his accusers. But while the friends accuse him by word of mouth, God himself is pronouncing sentence against him by His acts, – his affliction is a de facto<\/em> accusation of God against him. Therefore, before the judgment of God can become a vindication of his affliction against the friends, he must first of all himself have defended and proved his innocence in opposition to the Author of his affliction. Hence the accusation of the friends, which in the speech of Eliphaz is become more direct and cutting than heretofore, must urge on anew with all its power the desire in Job of being able to bring his cause before God.<\/p>\n At the outset he is confident of victory, for his consciousness does not deceive him; and God, although He is both one party in the cause and judge, is influenced by the irresistible force of the truth. Herein the want of harmony in Job’s conception of God, the elevation of which into a higher unity is the goal of the development of the drama, again shows itself. He is not able to think of the God who pursues him, the innocent one, at the present time with suffering, as the just God; on the other hand, the justice of the God who will permit him to approach His judgment throne, is to him indisputably sure: He will attend to him, and for ever acquit him. Now Job yields to the arbitrary power of God, but then he will rise by virtue of the justice and truth of God. His longing is, therefore, that the God who now afflicts him may condescend to hear him: this seems to him the only way of convincing God, and indirectly the friends, of his innocence, and himself of God’s justice. The basis of this longing is the desire of being free from the painful conception of God which he is obliged to give way to. For it is not the darkness of affliction that enshrouds him which causes Job the intensest suffering, but the darkness in which it has enshrouded God to him, – the angry countenance of God which is turned to him. But if this is sin, that he is engaged in a conflict concerning the justice of the Author of his affliction, it is still greater that he indulges evil thoughts respecting the Judge towards whose throne of judgment he presses forward. He thinks that God designedly avoids him, because He is well aware of his innocence; now, however, he will admit no other thought but that of suffering him to endure to the end the affliction decreed. Job’s suspicion against God is as dreadful as it is childish. This is a profoundly tragic stroke. It is not to be understood as the sarcasm of defiance; on the contrary, as one of the childish thoughts into which melancholy bordering on madness falls. From the bright height of faith to which Job soars in Job 19:25<\/span>. he is here again drawn down into the most terrible depth of conflict, in which, like a blind man, he gropes after God, and because he cannot find Him thinks that He flees before him lest He should be overcome by him. The God of the present, Job accounts his enemy; and the God of the future, to whom his faith clings, who will and must vindicate him so soon as He only allows himself to be found and seen – this God is not to be found! He cannot get free either from his suffering or from his ignominy. The future for him is again veiled in a twofold darkness.<\/p>\n Thus Job does not so much answer Eliphaz as himself, concerning the cutting rebukes he has brought against him. He is not able to put them aside, for his consciousness does not help him; and God, whose judgment he desires to have, leaves him still in difficulty. But the mystery of his lot of affliction, which thereby becomes constantly more torturing, becomes still more mysterious from a consideration of the reverse side, which he is urged by Eliphaz more closely to consider, terrible as it may be to him. He, the innocent one, is being tortured to death by an angry God, while for the ungodly there come no times of punishment, no days of vengeance: greedy conquerors, merciless rulers, oppress the poor to the last drop of blood, who are obliged to yield to them, and must serve them without wrong being helped by the right; murderers, who shun the light, thieves, and adulterers, carry on their evil courses unpunished; and swiftly and easily, without punishment overtaking them, or being able to overtake them, Shel snatches them away, as heat does the melted snow; even God himself preserves the oppressors long in the midst of extreme danger, and after a long life, free from care and laden with honour, permits them to die a natural death, as a ripe ear of corn is cut off. Bold in the certainty of the truth of his assertion, Job meets the friends: if it is not so, who will convict me as a liar?! What answer will they give? They cannot long disown the mystery, for experience outstrips them. Will they therefore solve it? They might, had they but the key of the future state to do it with! But neither they nor Job were in possession of that, and we shall therefore see how the mystery, without a knowledge of the future state, struggled through towards solution; or even if this were impossible, how the doubts which it excites are changed to faith, and so are conquered.<\/p>\n (22) He draweth also the mighty.<\/strong>He now appears to revert to his former line, and describes another casethat, namely, of a great tyrant who draws others by his influence and example to the same courses.<\/p>\n He riseth up, and no man is sure of his life.<\/strong>Being so completely under his sway.<\/p>\n Third strophe Tyrants, too, God upholds in life, delivering them from dangerous sickness; until at last, ripe in years, they sink into the grave, bearing no marks of divine displeasure<\/em>, Job 24:22-25<\/span>.<\/p>\n 22<\/strong>. <\/strong> He draweth <\/strong> Literally, He <\/em> (God) preserveth the mighty by his power. <\/em> For a similar use of in the sense of “preserve,” “prolong,” see Psa 36:10<\/span>; Psa 85:5<\/span>; Isa 13:22<\/span>. As frequently before, Job now shrinks from mentioning the name of Deity in such painful connexion. <\/p>\n No man is sure of life <\/strong> Hebrew, He <\/em> (the wicked) riseth up and <\/em> (though) he trusted not in life <\/em> that is, despaired of life. Canon Cook calls attention to hhayin, <\/em> life, with its plural termination in, <\/em> instead of im, <\/em> which has been held to denote a late age for the book, and cites the Moabitic stone to show that the termination an <\/em> is very ancient.<\/p>\n Job 24:22<\/span><\/em><\/strong>. <\/strong>He draweth also the mighty with his power<\/em><\/strong><\/strong> He oppresseth the poor: he trusteth in his own power; but he shall have no confidence of his own life. <\/em>Houb. But Heath renders it, Though he drew together the mighty for his support, yet should he be in perpetual alarms; he should scarcely think his life in safety. <\/em>Job 24:23<\/span>. Though he should imagine himself to be in security, and should rely on it, yet should his eyes be on their ways.<\/em> <\/p>\n Job 24:22 He draweth also the mighty with his power: he riseth up, and no [man] is sure of life.<\/p>\n Ver. 22. He draweth also the mighty with his power<\/strong> ] i.e.<\/em> He hath brought them by force under his girdle, and compelled them to do him homage and service. <\/p>\n <\/p>\n He riseth up<\/strong> ] In the fuluess of his might, as “a king, against whom there is no rising up,” Pro 30:31<\/span> . <\/p>\n <\/p>\n And no man is sure of life<\/strong> ] Which the tyrant taketh away at his pleasure. Or thus, the tyrant himself, after he hath made all cock sure, as he may think, is not yet sure of his own life, dare not confide in his best friends. Dionysius, for instance, and our Richard III. The Hebrew is, And he is not sure of life.<\/p>\n draweth: Est 3:8-10, Dan 6:4-9, Joh 19:12-16, Rev 16:13, Rev 16:14, Rev 17:2 <\/p>\n no man is sure of life: or, he trusteth not his own life<\/p>\n Job 24:22. He draweth also the mighty with his power He draweth into his net, as Psa 10:9, or to his party, to assist and serve him in his enterprises, those who are mighty in place, or wealth, or power; he practiseth upon these as well as upon the poor: he riseth up Namely, against any man, as the same word , kum, is rendered, Psa 18:39; Psa 44:5. When he sets himself against a man and resolves to destroy him, no man is sure of life None of them, whom he so opposes, can be secure of holding his life, but all such give themselves up as lost men, as knowing they cannot resist his greater power.<\/p>\n 24:22 He draweth also the {y} mighty with his power: he riseth up, and no [man] is sure of life.<\/p>\n (y) He declares that after the wicked have destroyed the weakest, they will do the same to the stranger, and therefore are justly punished by God’s judgments.<\/p>\n He draweth also the mighty with his power: he riseth up, and no [man] is sure of life. 22. he draweth also the mighty ] Rather as above, he continueth the mighty, i. e. He (God) prolongeth their life and continueth them in their place. The “mighty” are the oppressive lords of the soil, Job … Continue reading “Exegetical and Hermeneutical Commentary of Job 24:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-13470","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13470","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=13470"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13470\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=13470"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=13470"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=13470"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"