much more to advance in its support; and in all this, he speaks but the rising thoughts of a temptation which is common to mankind.

But Eliphaz, boasting that Job's arguments have carried their own refutation with them, without his assistance, proceeds to censure severely his arrogancy, especially in his paying so little regard to the authority of the ancient sages, whose aphorisms' they had quoted to him in support of an equal Providence.

7. Prior to mankind canst thou have been born,

And been brought forth before the mountains?

8. Canst thou have listened to the secret counsel of

Eloah,

And engrossed wisdom to thyself?

9. What hast thou perceived that we cannot perceive? Canst discern, and the same is not with us?

10. Both the hoary head, and the long-lived are with us, Than thy father more abundant in days.

The style of argument which Job had pursued, appears to Eliphaz most presumptuous; as if he arrogated to himself a knowledge of God that was super-human: as if he had been born before the common stock of mankind, and had stood in that secret council, wherein, before the foundations of

"In the priority of," or as more generally understood, the first, or beginning of man wast thou born.'

"Literally, (v) men of men, men of generations; longævi, grandæ vi, of great longevity." GOOD.

the world were laid, the Almighty had formed his decrees of providence and grace, so that he alone was qualified to teach them to the children of men.

This arrogant pretension, however, he treats with indignity. He insists that he and his friends possessed every information that Job can possess, respecting the knowledge of God and his ways. Nay, he intimates, that they had the advantage over Job in this respect, as having had intercourse with men more aged than Job had ever known; and consequently, that the purer sources of tradition had been laid open to them. The friends all along value themselves very highly on account of their traditionary knowledge, and are very angry with Job for not bowing to its authority, and setting himself up, as we may say, for an original thinker; or as one that had of all men been alone privileged to know the mind of God.

11. What! of small account before thee, are the relentings of El?

And the utterance of tender pity, with thee?

דבר לאט and תנחומות,a See Mr. Good

The former from

, to draw a deep sigh as one that repents, relents, or condoles with another: the latter from ex, denoting a gentle murmuring, as of the voice attesting pity and affection. See SIM. LEX. HEB. I have sometimes thought a different construction should be given to this passage-" What! small without thee are the consolations of El?" Have you engrossed all spiritual communications to yourself: " and is the word" of revelation become a gentle breathing, or "whisper to thee." But, upon the whole, I prefer the meaning given in the text.

Job had discovered an impression upon his mind respecting God, that he was inexorable in his providential dealings with men. Eliphaz asks, did he make of so small account the attribute of 'mercy' in God; did he think there was nothing analogous in HIM to the tender feeling of pity and kindness' which are found in man, who is made in his image?

And we shall not fail to recollect, that although we are carefully admonished in the Scriptures, that, with respect to his real designs and purposes, 'God is not a man, that he should lie, or the son of man, that he should repent;' that He is not susceptible of change; yet that his creatures, in their intercourse with him in faith and prayer, as to the manifestation of his will, will find all those effects which flow from the affections of pity and compassion, and of that kindness which may be stirred up in the breast of man. The Scripture, therefore, does not scruple to speak of God as 'moved with pity,' 'yearning with bowels of compassion,' turning from his declared intention, at the earnest supplication of his people, repenting of the evil that he said he would do, and doing it not.' And this exhibition is made of God for the express purpose of encouraging prayer and hope amidst the afflictions and ills of life. This Job had certainly overlooked, when he set God before him only in the character of 'holy vengeance' to a sinful race; and, in this view of God, had indulged in some very unwarrantable expressions: as though it were beneath the greatness of God to

agitate the driven leaf, and pursue the dry stubble ! -and where, after setting forth the frailty and wretchedness of poor mortals, he had said, And what dost thou fix thine eyes upon such an one, and me dost thou bring into judgment with THEE? &c. It is to this part of his speech that Eliphaz next adverts, and, having severely censured it, makes his reply.

11. Whither would thine understanding carry thee,

And whither would thine eyes exalt thee"?

12. That thou shouldst vent thy breath against El,

b

And utter remonstrances from thy mouth?

Job's speech, in the passage just referred to, was a remonstrance' with God, that He, so great and powerful, should enter into judgment with so weak and short-lived creature as man in his present state. This Eliphaz treats as the most arrogant pride and presumption. And he replies to the remonstrance of Job, by nearly a verbal quotation from the speech of the apparition, in the fourth chapter :

14. What is man that he should be cleared,

"Or the offspring of woman, that he should be justified?

Adopting with Mr. Good the conjectural emendation of
But, perhaps," and to what are thine eyes

.ירומוך,Reiske

exalted?"

b See Mr. Good's note, or, more simply," and should bring forth words from thy mouth."

coram judice obtinuit, h. e. purus apparuit vicit. Hence Syr. x, causâ vivit, and ; in iv. Conj. SIM. LEX. HEB.

15. "Lo, his consecrated 'ministers' he would not confirm in their stations,

"The heavens were not cleared in his sight.

16. What then shall' man, detestable and corrupt; "Who drinketh iniquity like water ?"

That is, why should sinful man be held guiltless, and discharged from judgment as being just, when God spared not the angels that sinned, and will not acquit the inhabitants of heaven of their guilt.— How can we suppose, then, that man should escape, so corrupt and prone to wickedness? The friends appear fully to agree with Job, as to the fact of the depravity of mankind.

But Eliphaz would impress upon Job, that in God's execution of this righteous judgment upon men, it is the strict and equal retribution of justice, which should always be remarked, visiting upon each man his own offences, and causing him to reap the fruits of his own doings, and not merely indiscriminate wrath for the common corruption. And he begs his attention to another saying or parable of the ancients, which is directly to the point. 17. I will shew thee, hearken to me;

This also I have learned, and will tell.

18. What wise men would relate,

And concealed not as coming' from their fathers;

19. To them alone the earth was given,

A

And no stranger passed among them.

If I understand the meaning of these verses, it

compare 1 Chron. xxi. 6.

b, literally, putrid.'