15<\/strong>. buried in death<\/em> ] “Death” is here, as often (Jer 15:2<\/span>; Jer 18:21<\/span>; Jer 43:11<\/span>) pestilence<\/em>. Those that sword and famine spare ( Job 27:14<\/em><\/span>) become the prey of the pestilence, and their burial shall be such as those so dying receive, without funeral rites and with no accompaniment of lamenting women. This idea is more distinctly expressed in the next clause, “his widows shall not weep”; comp. Psa 78:64<\/span>. Comp. Job’s previous words as to the “burial” of the wicked, ch. Job 21:32<\/span>.<\/p>\n Those that remain of him – <\/B>Those that survive him.<\/P> Shall be buried in death – <\/B>Hebrew shall be buried BY death (<\/span> bamaveth<\/I>), that is. Death shall be the grave-digger – or, they shall have no friends to bury them; they shall be unburied. The idea is highly poetical, and the expression is very tender. They would have no one to weep over them, and no one to prepare for them a grave; there would be no procession, no funeral dirge, no train of weeping attendants; even the members of their own family would not weep over them. To be unburied has always been regarded as a dishonor and calamity (compare the notes at Isa 14:19<\/span>), and is often referred to as such in the Scriptures; see Jer 8:2<\/span>; Jer 14:16<\/span>; Jer 16:4<\/span>, Jer 16:6<\/span>. The passage here has a striking resemblance to Jer 22:18-19<\/span> – <\/P> They shall not lament for him, saying,<\/P> Ah! my brother! or, Ah! sister!<\/P> They shall not lament for him, saying,<\/P> Ah! lord! or, Ah! his glory!<\/P> With the burial of an ass shall he be buried,<\/P> Drawn out and east beyond the gates of Jerusalem.<\/P> And his widows shall not weep – <\/B>The plural here – widows – is a proof that polygamy was then practiced. It is probable that Job here alludes to the shrieks of domestic grief which in the East are heard in every part of the house among the females on the death of the master of the family, or to the train of women that usually followed the corpse to the grave. The standing of a man in society was indicated by the length of the train of mourners, and particularly by the number of wives and concubines that followed him as weepers. Job refers to this as the sentiment of his friends, that when a wicked man died, he would die with such evident marks of the divine displeasure, that even his own family would not mourn for him, or that they would be cut off before his death, and none would be left to grieve.<\/P><\/p>\n Verse 15<\/span>. Those that remain of him<\/B><\/I>] seridaiv, his<\/I> remains<\/I>, whether meaning himself personally, or his family.<\/P> <\/P> Shall be buried in death<\/B><\/I>] Shall come to utter<\/I> and remediless<\/I> destruction<\/I>. Death shall have his full conquest<\/I> over them, and the grave<\/I> its complete victory<\/I>. These are no common dead. All the sting<\/I>, all the wound<\/I>, and all the poison<\/I> of sin, remains: and so evident are God’s judgments in his and their removal, that even widows<\/I> shall not weep for them; the public<\/I> shall not bewail them; for when the wicked perish there is shouting<\/I>.<\/P> <\/P> Mr. Good<\/I>, following the Chaldee<\/I>, translates: Entombed in<\/I> corruption<\/I>, or in the pestilence<\/I>. But I see no reason why we should desert the literal reading. Entombed in corruption<\/I> gives no nervous sense in my judgment; for in corruption are the high and the low, the wicked and the good, entombed: but buried in death<\/I> is at once nervous and expressive. Death itself is the place<\/I> where he shall lie; he shall have no redemption, no resurrection to life; death shall ever have dominion over him. The expression is very similar to that in Lu 16:22<\/span>, as found in several versions<\/I> and MSS.: The rich man died, and was buried in hell;<\/I> and, lifting up his eyes, being in torment, he saw<\/I>, &c. See my note there.<\/P> <\/p>\n Those that remain of him; <\/B>who survive and escape that sword and famine. <\/P> Shall be buried in death; <\/B>either, <\/P> 1. Shall die, and so be buried. Or, <\/P> 2. Shall be buried as soon as ever they are dead, either because their relations or dependents feared lest they shored come to themselves again, and trouble them and others longer; or because they were not able to bestow any funeral pomp upon them, or thought them unworthy of it. Or, <\/P> 3. Shall be in a manner utterly extinct in or by death; all their hope, and glory, and name, and memory (which they designed to perpetuate to all ages) shall be buried with them, and they shall never rise again to a blessed life: whereas a good man hath hope in his death, and leaves his good name alive and flourishing in the world, and rests in his grave in assurance of redemption from it, and of a glorious resurrection to a happy and eternal life. <\/P> His widows; <\/B>for they had many wives, either to gratify their lust, or to increase and strengthen their family and interest. <\/P> Shall not weep; <\/B>either because they durst not lament their death, which was entertained with public joy; or because they were overwhelmed and astonished with the greatness and strangeness of the calamity, and therefore could not weep; or because they also, as well as other persons, groaned under their tyranny and cruelty, and rejoiced in their deliverance from it. <\/P> <\/p>\n 15.<\/B> Those that escape war andfamine (Job 27:14<\/span>) shall beburied by the deadly plague<\/I>“death” (Job 18:13<\/span>;Jer 15:2<\/span>; Rev 6:8<\/span>).The plague of the Middle Ages was called “the black death.”Buried by<\/I> it implies that they would have none else but thedeath plague itself (poetically personified) to perform their funeralrites, that is, would have no one. <\/P> his<\/B>rather, “their<\/I>widows.” Transitions from singular<\/I> to plural<\/I> arefrequent. Polygamy is not implied.<\/P><\/p>\n Those that remain of him<\/strong>,…. Of the wicked man after his death; or such that remain, and have escaped the sword and famine:<\/p>\n shall be buried in death<\/strong>: the pestilence, emphatically called death by the Hebrews, as by us the mortality, see Re 6:8<\/span>. This is another of God’s sore public judgments wicked men, and is such a kind of death, by reason of the contagion of it, that a person is buried as soon as dead almost, being infectious to keep him; and so Mr. Broughton translates the words,<\/p>\n “his remnant shall be buried as soon as they are dead;”<\/p>\n or the disease of which such die being so very infectious sometimes, no one dares to bury them for fear of catching it, and so they lie unburied; which some take to be the sense of the phrase, either that they shall be hurried away to the grave, and so not be embalmed and lie in state, and have an honourable and pompous funeral, or that they shall have none at all, their death will be all the burial they shall have: or else the sense is, they shall die such a death as that death shall be their grave; and they shall have no other, as the men of the old world that were drowned in the flood, Ge 7:23<\/span>; and Pharaoh and his host in the Red sea, Ex 15:4<\/span>; and Korah, Dathan, and Abiram, who were swallowed up in the earth, Nu 16:27<\/span>; and such as are devoured by wild beasts; and if this last could be thought to be meant, we have all the four sore judgments of God in this verse and<\/p>\n Job 27:14<\/span>, sword, famine, pestilence, and evil beasts, see<\/p>\n Eze 14:21<\/span>:<\/p>\n and his widows shall not weep<\/strong>; leaving more than one behind him, polygamy being frequent in those times; or else these are his sons’ wives, left widows by them, as Bar Tzemach thinks, they being the persons immediately spoken of, dying by various deaths before mentioned; but whether they be his widows, or theirs, they shall weep for neither of them; either because they themselves will be cut off with them; or their husbands dying shameful deaths, lamentation would be forbidden; or they would not be able to weep through the astonishment and stupor they should be seized with at their death; or having lived such miserable and uncomfortable lives with them, they should be so far from lamenting their death, that they should, as Jarchi interprets it, rejoice at it; the Septuagint version is,<\/p>\n “no one shall have mercy on their widows.”<\/p>\n (15) Those that remain of him shall be buried in death.<\/strong>That is, as the context shows, it shall be obscure, and excite no sympathy; their very death shall be as it were a burial, and shall consign them to oblivion.<\/p>\n His widows.<\/strong>That is, those commonly hired for the purpose of making lamentation for the dead, or the widows of those that remain of him.<\/p>\n 15<\/strong>. <\/strong> Buried in death <\/strong> Or, by death. <\/em> They who escape war and famine shall fall by some fell pestilence that precludes even a burial. Death himself shall administer the last sad rites no funeral cortege, save wild beasts from the desert no dirge; even their “widows shall not weep,” “corruption alone shall be their tomb.” A startling personification. Comp. Jer 16:4<\/span>. The pestilence, in the Middle Ages, was called black death. <\/em> The reader will recall painful allusions to the death of Job’s children which stained the speeches of the friends. <\/p>\n His widows shall not weep <\/strong> Comp. Jer 22:18<\/span>. The plural <\/em> form “widows” points to polygamy as a common practice of Job’s times, and consequently to a remote age for the writing of this book.<\/p>\n Job 27:15<\/span><\/em><\/strong>. <\/strong>Those that remain of him, <\/em><\/strong>&c.<\/strong> The learned Schultens has, I think, given the true meaning of this passage, rendering it, they shall have death itself for their sepulture; i.e.<\/em> they shall be reduced to so great a degree of misery, that where they die there they shall rot, and no person shall bury them. It is put in antithesis to the costly monuments of the rich. Heath; who renders it, those that remain of him shall rot unburied.<\/em> <\/p>\n Job 27:15 Those that remain of him shall be buried in death: and his widows shall not weep.<\/p>\n Ver. 15. Those that remain of him shall be buried in death<\/strong> ] That is, shall be presently and privately buried (as some sense it), without any noise or notice. Or, they shall be so hated, that no man shall speak well of them when they are dead; but their name shall be buried, and shall rot with them: so others understand it. Or, they shall be buried alive; as was Zeno the emperor in a fit of an apoplexy. Sepelientur adhuc vivi moribundi<\/em> (Vatab.). And when as he recovered of that fit in his sepulchre, and cried for help, his wife, Ariadne, was so kind as to deny it him. The like is recorded of Scotus, the great school man. Diodati saith, that by this being buried in death is meant that the wicked dying are plunged into everlasting death, which only is the true death, (Sept.). Agreeable whereunto is that phrase, Rev 2:23<\/span> , “I will kill her children with death.” It is one thing to die, and another thing to be killed with death; this last is the time when death proves a harbinger to hell, when it haleth hell at the heels of it. This is a woeful death indeed. <\/p>\n <\/p>\n And his widows shall not weep<\/strong> ] Mors mea ne careat lacrimis,<\/em> saith one. Tears are one of the dews of the dead; but some men, as they have lived undesired (their friends and whole neighbourhood being sick of them, and even longing for a vomit), so they die unlamented by their own widows (for in those days men took many wives, as now the Turks do so many as they are able to maintain, and very coarsely they use them), who are glad that they are thus rid of them, who were wont to lay upon them with their unmanly fists, or otherwise to abuse them. Of King Edwin it is said, that he lived wickedly, died wishedly. And of Henry II, that hearing that his son and successor, John, had conspired against him, he fell into a grievous passion, both cursing his sons and the day wherein himself was born, and in that distemper departed the world which so often he himself had distempered, and had now every man’s good word to be gone hence. See Jer 22:18<\/span> . <\/p>\n Cum mors crudelem rapuisset saeva Neronem,<\/p>\n Credibile est multos Romanam agitasse iocos.<\/p>\n buried in death = buried through pestilence. <\/p>\n his widows. The widow of each one of them. <\/p>\n Those: 1Ki 14:10, 1Ki 14:11, 1Ki 16:3, 1Ki 16:4, 1Ki 21:21-24 <\/p>\n his widows: Psa 78:64, Jer 22:18 <\/p>\n Reciprocal: Est 5:11 – the multitude Job 4:11 – the stout Eze 24:22 – General<\/p>\n 27:15 Those that remain of him shall be buried in death: and his widows {l} shall not weep.<\/p>\n (l) No one will lament him.<\/p>\n Those that remain of him shall be buried in death: and his widows shall not weep. 15. buried in death ] “Death” is here, as often (Jer 15:2; Jer 18:21; Jer 43:11) pestilence. Those that sword and famine spare ( Job 27:14) become the prey of the pestilence, and their burial shall be such as … Continue reading “Exegetical and Hermeneutical Commentary of Job 27:15”<\/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-13508","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13508","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=13508"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13508\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=13508"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=13508"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=13508"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: 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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"