He shall not believe, being vainly deceived by error, that he may be redeemed with any price.

“Ver. 31. Let him not believe, being vainly deceived, that he is to be redeemed with any price. As often as we do alms after sin, we as it were pay a price for bad actions. Whence too it is said by the Prophet concerning him who doeth these things not, He will not give God his propitiation, nor the price of the redemption of the soul. But sometimes the rich being elated oppress those below them, seize on the things of another, and yet in a certain way give somewhat to others, and whilst they bear down multitudes, they sometimes render the support of defence to particular persons, and for the iniquities which they never abandon they seem to offer a price. But the price of alms then frees us from sins, when we lament and renounce things we have been guilty of. For he who would both always be sinning, and as it were always bestowing alms, gives a price in vain, in that he does not redeem his soul, which he does not keep from evil habits. Hence it is now said, Let him not believe, being vainly deceived, that he is to be redeemed with any price. For the alms of the rich and proud man has no efficacy to redeem him, seeing that his robbery of the poor man committed at the same moment, will not allow it to rise up before the eyes of God. Which same may likewise be understood in another sense; in that it often happens that proud men of riches, when they bestow alms, do not give it for the desire of the eternal life, but for the extending of the temporal life; they think that they can put off death by gifts, but let him not think, being vainly deceived, that he is to be redeemed with any price; in that he is not able to secure by the gift bestowed, that he should escape the end that is due to him, when his very wickedness cuts asunder his life.”

“But Eliphaz the Temanite, answering, said. Having heard Job's words, Eliphaz does not respond to the depth of his statements but strives to reprove, in a slanderous manner, certain words spoken by Job, considering them according to the surface of the words themselves and not according to the depth of their meaning. And first indeed he reproves that which Job had said at the beginning of his speech, "and I too have a heart, just as you do, nor am I inferior to you," in which he indeed notes two things about him: first, empty glory, because he commends himself, and this is what he says: "will a wise man answer as though he were speaking into the wind?" — for one who composes words in order to catch glory seems to speak into the wind; second, wrath, because he had begun to speak reproachfully when he said "therefore you alone are men," etc., and therefore he adds "and fill his stomach with heat," that is, his mind with wrath? Then he reproves him for having said, "I desire to dispute with God," and again, "only do not do two things to me, and then I shall not be hidden from your face," etc., in which he notes him in many ways: first, of pride, because he contends against one greater than himself, and this is what he says: "you argue against him with words, who is not your equal"; second, of folly, because Eliphaz reckoned such a dispute harmful, whence he adds: "and you speak what is not expedient for you," namely, in disputing with God. And why it is not expedient to dispute with him, he shows by this: that a dispute of this kind seems to exclude two things that are very necessary, of which the first is the fear of God — for he who fears someone does not presume to contend with him, whence also Job had said above, "let not your strength terrify me," and therefore Eliphaz here adds, "as much as is in you, you have emptied fear," because, namely, you have striven to exclude the fear of God from yourself; the second is prayer to God — for it does not belong to the same man both to contend with someone and to entreat him, and therefore he adds, "and you have taken away," that is, removed, "prayers from before the Lord," contrary to what Eliphaz had said above, "wherefore I will entreat the Lord." Now Job had disputed with God not out of pride but out of confidence in the truth, but Eliphaz rashly judged that this proceeded from iniquity, whence he adds: "for your iniquity has taught your mouth"; and this appears from its effect, because you blaspheme, whence there follows: "and you imitate the tongue of blasphemers." For he who blasphemes is one who denies the justice of God, but he who disputes with God about his justice seems to imitate the tongue of a blasphemer: for to dispute about something seems to belong to one who doubts concerning it, and one who doubts is close to one who denies. Therefore Eliphaz, wishing to speak against Job's dispute, first says that Job spoke so manifestly ill that he needs no other reprover, but his own words indicate his malice, and this is what he says: "your own mouth will condemn you, and not I, and your own lips will answer you," as if to say: your words need no other to answer them, but they destroy themselves. He shows, however, in many ways that this dispute was not fitting: first, by a comparison of him to all creatures; for if any creature could contend with God, this would belong especially to the first and most excellent creature — which did not apply to Job, whence he says: "were you born the first man, and formed before all the hills," that is, that on this account it would belong to you, on behalf of the whole human race or of the whole of creation, to dispute with God? Second, by comparison to God: for he can fittingly dispute with someone about his deeds who knows the reason by which the one with whom he disputes operates, which indeed he can know in two ways — one, as learning it from him; the other, as judging the deeds of another by a superior wisdom; but neither applies to Job in the comparison of man to God, and this is what he says: "have you heard the counsel of God," as to the first, "and will his wisdom be inferior to you," as to the second, so that you could thus dispute with God? Third, by comparison to other men, to whom he does not appear more knowing, so that out of confidence in greater knowledge he might presume to dispute with God, whence he says: "what do you know," namely by faith or revelation, "that we do not know? What do you understand," by natural knowledge, "that we are ignorant of?" But because Job might boast of knowledge received from others, he adds: "and there are among us men both old," namely in dignity of knowledge and of life, "and ancient in time, much older than your fathers," that is, than your teachers from whom you received your knowledge, or, according to the letter, than your forebears; and by greater age he wishes greater wisdom to be understood, because through the experience of a long time someone is rendered wiser. Fourth, on the part of Job himself, he shows that his dispute with God was unfitting, and first indeed because it was harmful to him, explaining what he had said above, "you speak what is not expedient for you," whence he says: "is it a great thing that God should console you?" As if to say: it is easy for God to bring you back to a state of prosperity, since he himself wounds and heals, as he had said above, but your wicked words prevent this, by which you provoke the wrath of God against you all the more. Second, he shows that it was vain and proud, as if explaining what he had said above, "will a wise man answer as though he were speaking into the wind?" Whence he adds: "what does your heart lift you up," namely through pride, that you presume so far concerning your wisdom? And he shows the sign of pride, adding: "and, as if thinking great things, do you have astonished eyes?" For when someone considers certain great and wondrous things, he is brought into amazement, and from this it happens that he has astonished eyes. Third, he shows that his dispute was presumptuous and impious, explaining what he had said above, "you argue against him with words, who is not your equal," whence he adds: "why does your spirit swell against God, that you utter from your mouth words of this kind," namely by which you provoke God to a dispute? "What is man, that he should be spotless," etc. After Eliphaz had reproved Job for this, that he had provoked God to a dispute, which seemed to pertain to a presumption of wisdom, now he reproves him for a presumption of righteousness, because he had said, "if I am judged, I know that I shall be found just." This indeed Eliphaz attacks, first from the frailty of the human condition, through which man both with difficulty avoids sin, whence he says: "what is man, that he should be spotless?" And also with difficulty performs good, whence he adds: "and that he who is born of woman should appear just?" For, as it is said in Proverbs, "in abundant righteousness there is the greatest power," which does not seem to belong to one who has his origin from a weak thing. Second, he attacks the same point from a comparison with the higher creatures, whence he adds: "behold, among his holy ones," that is, the angels, "no one is unchangeable," namely by his own nature but only by the gift of divine grace, so that he could not be turned aside into sin; "and the heavens," which hold the highest place of purity among bodies, "are not clean in his sight," that is, in comparison to him, because they are material and corporeal and changeable. Third, he attacks the same point from Job's own condition, arguing as it were from the greater to the lesser: how much more abominable, through sin, and useless, through a defect of righteousness, is man, who drinks iniquity like water, that is, who commits iniquity for nothing and without any restraint; for he who drinks wine drinks with some restraint lest he become drunk, which is not observed in the drinking of water: in this, therefore, he notes of Job himself that he would easily incline to iniquity, just as someone easily and readily has it to drink water. "I will show you, hear me," etc. After Eliphaz had reproved Job for having provoked God to a dispute and for presuming upon his own righteousness, now he reproves him concerning the words that he had spoken in disputing, and especially those: "you think me your enemy"; "you show your power against a leaf that is carried off by the wind"; and "you have put me in the stocks," etc. And first he stirs up attention, saying, "I will show you," namely that which you were seeking from God, "hear me attentively"; but from whence he can show it, he makes clear by adding, "what I have seen," namely finding it out from his own understanding, "I will tell you"; and again he will not be ashamed to say what he has heard from others, bringing them forward as authorities, because "the wise confess and do not hide their fathers," namely those from whom they received wisdom — for it belongs to fools and the proud to ascribe to themselves what they have received from others. And why they are not to be hidden, he shows from their dignity when he adds, "to whom alone the land was given"; and this can indifferently and in the same sense be referred either to the wise or to the fathers of the wise, whom he wishes also to be understood as wise — for the land is said to be given to the wise alone because they are the lords of earthly goods, using them for their own good, whereas fools use them to their own harm, according to that word of Wisdom 14:11: "creatures were made a snare for the feet of the foolish." And again, to show their dignity, he adds, "and no stranger will pass through them," namely because those who are strangers to wisdom cannot be numbered in the company of the wise; or because the wise are not supplied by outsiders — for a stranger is said to pass through those who are conquered and subjected by some outsider. After, then, he had made his hearer attentive, he now strives to answer against the words of Job disputing, from which he understood two things: first, that Job lived in anguish and fear, as though God were persecuting him and laying snares for him, because he had said, "you think me your enemy" and "you have observed all my paths"; second, that he believed him to doubt concerning his own destruction, because he had said, "you write bitter things against me, and want to consume me for the sins of my youth": therefore he speaks first against the first point, and second against the second, at the place "he will dwell in desolate cities." He shows, then, first, from what root this suspicion arises in Job's heart: because from his impiety and will to harm, whence he says: "the wicked man is proud all his days," that is, he is lifted up against God and to the harm of men. Now by "his days" he means not the days of his life but the days of his power or prosperity; but because the will to harm is in man from himself, while the power is from God, he cannot know for how long a time the power to fulfill his impious will is given to him, whence there is added: "and the number of the years of his tyranny is uncertain." And from this uncertainty follow suspicion and fear, which he consequently describes, saying: "the sound of terror is always in his ears," because, namely, at any rumor whatsoever he fears that something is being prepared against him, trusting in no one, as it were, on account of which he adds: "and when there is peace, he suspects ambushes," that is, when no one is contriving anything against him, he nevertheless dreads everyone on account of his own impious will, by which he would be ready to harm everyone. Now when someone fears certain of his enemies, he can hope for deliverance, even if he succumbs for a time, through the help of friends; but he who trusts in no one but fears everyone cannot hope that he will be relieved after being oppressed, and therefore he adds: "he does not believe that he can return from darkness to light," that is, from a state of adversity to a state of prosperity, "looking about on every side for the sword," that is, seeing enemies threatening him from every direction; and he says this particularly on account of the fact that Job had said, "I am to be consumed like rottenness, and like a garment that is eaten by a moth," by which Eliphaz understood Job to despair of his own deliverance. Now it sometimes happens that some tyrant, even though he fears all outsiders, nevertheless has some intimates and household members with whom he associates in security; but when his malice is overflowing, he fears even his own household members with whom he lives, whence there follows: "when he has moved to seek bread, he knows that the day of darkness is ready at hand," that is, the day of death, as if to say: he suspects ambushes not only in outward acts, in which he must necessarily associate with outsiders, but also in domestic acts, in eating and drinking and the like, believing that death is being prepared for him by his own household. And since he thus fears concerning everyone, he does not rest but always contrives something against those he fears, and thus the occasion of his fear grows, whence he adds: "tribulation will terrify him," namely, threatening him from others, "and anguish will surround him," namely, through fear of heart from every side, "as a king who is preparing for battle" — for a king who is preparing for battle is thus straitened by the fear of losing, and yet he still strives to destroy his enemies. By what merit, however, the wicked man and tyrant comes into such misery of fear, he shows, adding: "for he has stretched out his hand against God," by acting against God, "and has strengthened himself against the Almighty," that is, he has used the power given to him against God. And how he has acted against God, he shows, adding: "he ran against him with outstretched neck," that is, by being proud — for it is especially through pride that man resists God, to whom he ought to be subjected through humility, according to that word of Ecclesiasticus 10:14: "the beginning of man's pride is to apostatize from God"; and just as he who loves God is said to run in his way on account of the readiness of his will to serve him, so also the proud man is said to run against God on account of the presumption of his spirit. Now pride is accustomed to arise from an abundance of temporal things, and therefore there follows: "and he is armed with a fat neck," namely, by being proud against God — for fatness is caused by an abundance of humors, whence it signifies an abundance of temporal things. Now just as humility is the beginning of wisdom, so also pride is an impediment to wisdom, whence there follows: "fatness has covered his face" — for by the covering of the face is designated an impediment to knowledge. Nor is the opulence which is the cause of pride found only in him, but it is also derived to those beside him, whence there follows: "and fat hangs down from his sides." By all of which he intends to signify that Job fell from opulence into pride, through which he raised himself up against God and exercised tyranny over men, and therefore came into this suspicion, that he suspected God to be his adversary and one laying snares for him. "He will dwell in desolate cities," etc. After Eliphaz has shown the anguishes of fear which the wicked man suffers even while existing in a state of prosperity, he now speaks of the bitternesses by which, cast down into adversity, he is consumed, on account of the fact that Job had said, "you write bitter things against me, and want to consume me for the sins of my youth." Among the other bitternesses he sets down first that he is made a fugitive; now it is the custom of fugitives to seek hidden and uninhabited places, and therefore he says: "he will dwell in desolate cities and in deserted houses, which have been reduced to heaps" — for places of this kind are accustomed to be the shelters of fugitives. As the second, that he is despoiled of his riches, whence he says: "he will not be enriched," namely so as to acquire riches anew, "nor will his substance persist," so that he could retain riches previously acquired. As the third he sets down the impossibility of recovering, saying: "nor will he put his root into the earth" — for a tree, if it is uprooted and planted again, grows strong again if it puts its root into the earth, but if it cannot put its root into the earth, it cannot grow strong again. And as if explaining this, he adds: "he will not depart from the darkness," that is, from the state of adversity; and he assigns the reason for not returning to the light, adding: "the flame will dry up his branches" — for if a tree is uprooted, while the branches remain green there still remains hope of restoration, because they can be grafted in or planted, but if the branches are burned, no hope of recovery remains any further; now the branches of a man are his sons and other conjoined persons through whom a man sometimes rises again from a state of adversity, but Job's sons had been killed and his household had perished; and he himself was oppressed by infirmity, which he hints at, adding: "and he will be taken away by the breath of his own mouth," that is, by the pride of his own words, so that he could in no way hope for recovery, not even from God, whom he has offended by the pride of his words, whence he adds: "let him not believe, vainly deceived by error, that he is to be redeemed at any price," that is, that he is to be freed from tribulation by any help. As the fourth bitterness he sets down the shortening of life, whence he adds: "before his days are fulfilled he will perish," that is, he will die before the time of his life is completed, "and his hands will wither," that is, his sons and kinsmen will fail. And he adds an example, saying: "his cluster of grapes will be harmed, like a vine, in its first blossom" — which harm is indeed accustomed to happen from cold, whence it signifies external persecution; "and like an olive tree casting off its flower," which is accustomed to happen from some interior cause, whence it signifies the merit of the adversity on the part of the one who suffers it. Whence, concerning this merit, he adds: "for the congregation of the hypocrite is barren," that is, those things which are gathered together by the hypocrite are rendered fruitless, "and fire will devour the tabernacles of those who gladly receive gifts" — for it sometimes happens, by divine judgment, that things which have been ill acquired are easily consumed; and he says this, noting Job for rapacity and hypocrisy, as though adversity had befallen him on account of sins of this kind. And he adds a third sin, namely deceitfulness, whence there follows: "he has conceived sorrow," that is, he devised beforehand in his heart how he might inflict sorrow upon another; and the offspring of this conception indeed is the harm unjustly inflicted, whence there follows: "and has brought forth iniquity." He subsequently adds the manner in which he accomplishes this, saying: "and his womb prepares deceits" — for it belongs to hypocrites to inflict harm on others not openly but deceitfully; and by "womb" is understood the heart, in which spiritual conceptions occur, just as bodily conceptions occur in the womb.”

“It shall be accomplished before his time, Either the recompence or reward of his trusting vanity, in vain persons or things, the punishment of such a trust, the sorrows and troubles following upon it; these shall come upon the wicked man "before his day" (f), as it may be rendered; before the day of his death, even before his old age; before the evil days come in a course of nature, and those years in which he has no pleasure: or his life, and the days of his life, "shall be filled up" (g); or be at an end before his time; not before the time fixed in the decree and purpose of God, Job 14:5; but before his own time, that he and his friends thought he might have lived, and as his healthful constitution promised; or before the then common term of human life; and so the phrase is expressive or an immature death: and his branch shall not be green; but dried up and wither away; his wealth and riches, his children and family, be utterly extinct; instead of being like a branch, green and flourishing, shall be like a dry stick, useless and unprofitable, only fit for burning; see Job 15:30. (f) "ante diem suam", Vatablus, Junius & Tremellius, Piscator. (g) "complebitur", Montanus; "implebitur", Schultens.”

“31 Let him not trust in evil-he is deceived, For evil shall be his possession. 32 His day is not yet, then it is accomplished, And his palm-branch loseth its freshness. 33 He teareth off as a vine his young grapes, And He casteth down as an olive-tree his flower. 34 The company of the hypocrite is rigid, And fire consumeth the tents of bribery. 35 They conceive sorrow and bring forth iniquity, And their inward part worketh self-deceit. אל does not merely introduce a declaration respecting the future (Luther: he will not continue, which moreover must have been expressed by the Niph.), but is admonitory: may he only not trust in vanity (Munach here instead of Dech, according to the rule of transformation, Psalter, ii. 504, 4) - he falls, so far as he does it, into error, or brings himself into error (נתעה, 3 praet., not part., and Niph. like Isa 19:14, where it signifies to be thrust backwards and forwards, or to reel about helplessly), - a thought one might expect after the admonition (Olsh. conjectures נתעב, one who is detestable): this trusting in evil is self-delusion, for evil becomes his exchange (תּמוּרה not compensatio, but permutatio, acquisitio). We have translated שׁוא by "evil" (Unheil), by which we have sought elsewhere to render און, in order that we might preserve the same word in both members of the verse. In Job 15:31, שׁוא (in form = שׁוא from שׁוא, in the Chethib שוּ, the Aleph being cast away, like the Arabic sû', wickedness, form the v. cavum hamzatum s-'a = sawu'a) is waste and empty in mind, in Job 15:31 (comp. Hos 12:12) waste and empty in fortune; or, to go further from the primary root, in the former case apparent goodness, in the latter apparent prosperity - delusion, and being undeceived "evil" in the sense of wickedness, and of calamity. תּמּלא, which follows, refers to the exchange, or neutrally to the evil that is exchanged: the one or the other fulfils itself, i.e., either: is realized (passive of מלּא, Kg1 8:15), or: becomes complete, which means the measure of the punishment of his immorality becomes full, before his natural day, i.e., the day of death, is come (comp. for expression, Job 22:16; Ecc 7:17). The translation: then it is over with him (Ges., Schlottm., and others), is contrary to the usage of the language; and that given by the Jewish expositors, תּמּלא = תּמּלל (abscinditur or conteritur), is a needlessly bold suggestion. - Job 15:32. It is to be observed that רעננה is Milel, and consequently 3 praet., not as in Sol 1:16 Milra, and consequently adj. כּפּה is not the branches generally (Luzzatto, with Raschi: branchage), but, as the proverbial expression for the high and low, Isa 9:13; Isa 19:15 (vid., Dietrich, Abhandlung zur hebr. Gramm. S. 209), shows, the palm-branch bent downwards (comp. Targ. Est 1:5, where כּפּין signifies seats and walks covered with foliage). "His palm-branch does not become green, or does not remain green" (which Symm. well renders: οὐκ εὐθαλήσει), means that as he himself, the palm-trunk, so also his family, withers away. In Job 15:33 it is represented as בּסר (= בּסר), wild grapes, or even unripe grapes of a vine, and as נצּה, flowers of an olive. (Note: In order to appreciate the point of the comparison, it is needful to know that the Syrian olive-tree bears fruit plentifully the first, third, and fifth years, but rests during the second, fourth, and sixth. It blossoms in these years also, but the blossoms fall off almost entirely without any berries being formed. The harvest of the olive is therefore in such years very scanty. With respect to the vine, every year an enormous quantity of grapes are used up before they are ripe. When the berries are only about the size of a pea, the acid from them is used in housekeeping, to prepare almost every kind of food. The people are exceedingly fond of things sour, a taste which is caused by the heat of the climate. During the months of June, July, and August, above six hundred horses and asses laden with unripe grapes come daily to the market in Damascus alone, and during this season no one uses vinegar; hence the word בסרא signifies in Syriac the acid (vinegar) κατ ̓ ἐξοχήν. In Arabic the unripe grapes are exclusively called hhossrum (Arab. htsrm), or, with a dialectic distinction, hissrim. - Wetzst.) In Job 15:32 the godless man himself might be the subject: he casts down, like an olive-tree, his flowers, but in Job 15:32 this is inadmissible; if we interpret: "he shakes off (Targ. יתּר, excutiet), like a vine-stock, his young grapes," this (apart from the far-fetched meaning in יחמס) is a figure that is untrue to nature, since the grapes sit firmer the more unripe they are; and if one takes the first meaning of חמס, "he acts unjustly, as a vine, to his omphax" (e.g., Hupf.), whether it means that he does not let it ripen, or that he does not share with it any of the sweet sap, one has not only an indistinct figure, but also (since what God ordains for the godless is described as in operation) an awkward comparison. The subject of both verbs is therefore other than the vine and olive themselves. But why only an impersonal "one"? In Job 15:30 רוח פיו was referred to God, who is not expressly mentioned. God is also the subject here, and יחמס, which signifies to act with violence to one's self, is modified here to the sense of tearing away, as Lam 2:6 (which Aben-Ezra has compared), of tearing out; כגפן, כזית, prop. as a vine-stock, as an olive-tree, is equivalent to even as such an one. Job 15:34 declares the lot of the family of the ungodly, which has been thus figuratively described, without figure: the congregation (i.e., here: family-circle) of the ungodly (חנף according to its etymon inclinans, propensus ad malum, vid., on Job 13:16) is (as it is expressed from the standpoint of the judgment that is executed) גּלמוּד, a hard, lifeless, stony mass (in the substantival sense of the Arabic galmûd instead of the adject. גלמודה, Isa 49:21), i.e., stark dead (lxx θάνατος; Aq., Symm., Theod., ἄκαρπος), and fire has devoured the tents of bribery (after Ralbag: those built by bribery; or even after the lxx: οἴκους δωροδεκτῶν). The ejaculatory conclusion, Job 15:35, gives the briefest expression to that which has been already described. The figurative language, Job 15:35, is like Psa 7:15; Isa 59:4 (comp. supra, p. 257); in the latter passage similar vividly descriptive infinitives are found (Ges. 131, 4, b). They hatch the burdens or sorrow of others, and what comes from it is evil for themselves. What therefore their בּטן, i.e., their inward part, with the intermingled feelings, thoughts, and strugglings (Olympiodorus: κοιλίαν ὅλον τὸ ἐντὸς χωρίον φησὶ καὶ αὐτὴν τῆν ψυχήν), prepares or accomplishes (יכין similar to Job 27:17; Job 38:41), that on which it works, is מרמה, deceit, with which they deceive others, and before all, themselves (New Test. ἀπάτη). With the speech of Eliphaz, the eldest among the friends, who gives a tone to their speeches, the controversy enters upon a second stage. In his last speech Job has turned from the friends and called upon them to be silent; he turned to God, and therein a sure confidence, but at the same time a challenging tone of irreverent defiance, is manifested. God does not enter into the controversy which Job desires; and the consequence is, that that flickering confidence is again extinguished, and the tone of defiance is changed into despair and complaint. Instead of listening to the voice of God, Job is obliged to content himself again with that of the friends, for they believe the continuance of the contest to be just as binding upon them as upon Job. They cannot consider themselves overcome, for their dogma has grown up in such inseparable connection with their idea of God, and therefore is so much raised above human contradiction, that nothing but a divine fact can break through it. And they are too closely connected with Job by their friendship to leave him to himself as a heretic; they regard Job as one who is self-deluded, and have really the good intention of converting their friend. Eliphaz' speech, however, also shows that they become still more and more incapable of producing a salutary impression on Job. For, on the one hand, in this second stage of the controversy also they turn about everywhere only in the circle of their old syllogism: suffering is the punishment of sin, Job suffers, therefore he is a sinner who has to make atonement for his sin; on the other hand, instead of being disconcerted by an unconditioned acceptation of this maxim, they are strengthened in it. For while at the beginning the conclusio was urged upon them only by premises raised above any proof, so that they take for granted sins of Job which were not otherwise known to them; now, as they think, Job has himself furnished them with proof that he is a sinner who has merited such severe suffering. For whoever can speak so thoughtlessly and passionately, so vexatiously and irreverently, as Job has done, is, in their opinion, his own accuser and judge. It remains unperceived by them that Job's mind has lost its balance by reason of the fierceness of his temptation, and that in it nature and grace have fallen into a wild, confused conflict. In those speeches they see the true state of Job's spirit revealed. What, before his affliction, was the determining principle of his inner life, seems to them now to be brought to light in the words of the sufferer. Job is a godless one; and if he does affirm his innocence so solemnly and strongly, and challenges the decision of God, this assurance is only hypocritical, and put on against his better knowledge and conscience, in order to disconcert his accusers, and to evade their admonitions to repentance. It is לשׁון ערומים, a mere stratagem, like that of one who is guilty, who thinks he can overthrow the accusations brought against him by assuming the bold bearing of the accuser. Seb. Schmid counts up quinque vitia, with which Eliphaz in the introduction to his speech (Job 15:1-13) reproaches Job: vexatious impious words, a crafty perversion of the matter, blind assumption of wisdom, contempt of the divine word, and defiance against God. Of these reproaches the first and last are well-grounded; Job does really sin in his language and attitude towards God. With respect to the reproach of assumed wisdom, Eliphaz pays Job in the same coin; and when he reproaches Job with despising the divine consolations and gentle admonitions they have addressed to him, we must not blame the friends, since their intention is good. If, however, Eliphaz reproaches Job with calculating craftiness, and thus regards his affirmation of his innocence as a mere artifice, the charge cannot be more unjust, and must certainly produce the extremest alienation between them. It is indeed hard that Eliphaz regards the testimony of Job's conscience as self-delusion; he goes still further, and pronounces it a fine-spun lie, and denies not only its objective but also its subjective truth. Thus the breach between Job and the friends widens, the entanglement of the controversy becomes more complicated, and the poet allows the solution of the enigma to ripen, by its becoming increasingly enigmatical and entangled. In this second round of the friends' speeches we meet with no new thoughts whatever; only "in the second circle of the dispute everything is more fiery than in the first" (Oetinger): the only new thing is the harsher and more decided tone of their maintenance of the doctrine of punishment, with which they confront Job. They cannot go beyond the narrow limits of their dogma of retribution, and confine themselves now to even the half of that narrowness; for since Job contemns the consolations of God with which they have hitherto closed their speeches, they now exclusively bring forward the terrible and gloomy phase of their dogma in opposition to him. After Eliphaz has again given prominence to the universal sinfulness of mankind, which Job does not at all deny, he sketches from his own experience and the tradition of his ancestors, which demands respect by reason of their freedom from all foreign influence, with brilliant lines, a picture of the evil-doer, who, being tortured by the horrors of an evil conscience, is overwhelmed by the wrath of God in the midst of his prosperity; and his possessions, children, and whole household are involved in his ruin. The picture is so drawn, that in it, as in a mirror, Job shall behold himself and his fate, both what he has already endured and what yet awaits him. מרמה is the final word of the admonitory conclusion of his speech: Job is to know that that which satisfies his inward nature is a fearful lie. But what Job affirms of himself as the righteous one, is not מרמה. He knows that he is טמא מטמא (Job 14:4), but he also knows that he is as צדיק תמים (Job 12:4). He is conscious of the righteousness of his endeavour, which rests on the groundwork of a mind turned to the God of salvation, therefore a believing mind, - a righteousness which is also accepted of God. The friends know nothing whatever of this righteousness which is available before God. Fateor quidem, says Calvin in his Institutiones, iii. 12, in libro Iob mentionem fieri justitiae, quae excelsior est observatione legis; et hanc distinctionem tenere operae pretium est, quia etiamsi quis legi satisfaceret, ne sic quidem staret ad examen illius justitiae, quae sensus omnes exsuperat. Mercier rightly observes: Eliphas perstringit hominis naturam, quae tamen per fidem pura redditur. In man Eliphaz sees only the life of nature and not the life of grace, which, because it is the word of God, makes man irreproachable before God. He sees in Job only the rough shell, and not the kernel; only the hard shell, and not the pearl. We know, however, from the prologue, that Jehovah acknowledged Job as His servant when he decreed suffering for him; and this sufferer, whom the friends regard as one smitten of God, is and remains, as this truly evangelical book will show to us, the servant of Jehovah.”