{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JOB","commentaryId":"jamieson-fausset-brown","name":"Job","commonName":"Job","introduction":"JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.\n\nBut Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of \"Job\" in conjunction with \"Noah and Daniel,\" real persons. St. James (Jam 5:11) also refers to Job as an example of \"patience,\" which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.\n\nWHERE JOB LIVED.--\"Uz,\" according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and Ch1 1:17, Ch1 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, \"a mount of the East,\" answering to \"men of the East\" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that \"Uz is the prevailing name of the country at the mouth of the Euphrates.\" It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from \"the wilderness\" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called \"the greatest of the men of the East\"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.\n\nTHE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title \"Lord of Sabaoth,\" as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated \"a piece of money,\" ought rather be rendered \"a lamb.\" 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.\n\nTHE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, \"whilst he was among the Midianites, about 1520 B.C.\" But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (Co1 3:19) quotes it (Job 5:13) with the formula, \"It is written.\" Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and Pe1 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa (\"Psalms,\" Luk 24:44).\n\nDESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.\n\nThe question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare Pe1 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. \"Via crucis, via salutis\" [\"The way of the cross, the way of deliverance\"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. \"Prosperity,\" says BACON, \"is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes.\" This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the \"three\" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.\n\nPOETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jde 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). \"Desolation and destruction, famine and sword,\" that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age. \n\n\n\nNext: Job Chapter 1\n\n","order":18,"numberOfChapters":42,"sha256":"e28c73d19b068ae7148f623bfa79b3c43dd6e60e7a803672cdd5f8a7d5080b3a","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":1},"lastChapterNumber":42,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/42.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":42},"totalNumberOfVerses":954},"chapter":{"number":19,"content":[{"type":"verse","number":3,"content":["These--prefixed emphatically to numbers (Gen 27:36). \n\nten--that is, often (Gen 31:7). \n\nmake yourselves strange--rather, \"stun me\" [GESENIUS]. (See Margin for a different meaning [that is, \"harden yourselves against me\"]).\n\n"]},{"type":"verse","number":4,"content":["erred--The Hebrew expresses unconscious error. Job was unconscious of wilful sin. \n\nremaineth--literally, \"passeth the night.\" An image from harboring an unpleasant guest for the night. I bear the consequences.\n\n"]},{"type":"verse","number":5,"content":["magnify, &c.--Speak proudly (Oba 1:12; Eze 35:13). \n\nagainst me--emphatically repeated (Psa 38:16). \n\nplead . . . reproach--English Version makes this part of the protasis, \"if\" being understood, and the apodosis beginning at Job 19:6. Better with UMBREIT, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version \"reproach\" will mean Job's calamities, which they \"pleaded\" against him as a \"reproach,\" or proof of guilt.\n\n"]},{"type":"verse","number":6,"content":["compassed . . . net--alluding to Bildad's words (Job 18:8). Know, that it is not that I as a wicked man have been caught in my \"own net\"; it is God who has compassed me in His--why, I know not.\n\n"]},{"type":"verse","number":7,"content":["wrong--violence: brought on him by God. \n\nno judgment--God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.\n\n"]},{"type":"verse","number":8,"content":["Image from a benighted traveller.\n\n"]},{"type":"verse","number":9,"content":["stripped . . . crown--image from a deposed king, deprived of his robes and crown; appropriate to Job, once an emir with all but royal dignity (Lam 5:16; Psa 89:39).\n\n"]},{"type":"verse","number":10,"content":["destroyed . . . on every side--\"Shaken all round, so that I fall in the dust\"; image from a tree uprooted by violent shaking from every side [UMBREIT]. The last clause accords with this (Jer 1:10) \n\nmine hope--as to this life (in opposition to Zophar, Job 11:18); not as to the world to come (Job 19:25; Job 14:15). \n\nremoved--uprooted.\n\n"]},{"type":"verse","number":11,"content":["enemies-- (Job 13:24; Lam 2:5).\n\n"]},{"type":"verse","number":12,"content":["troops--Calamities advance together like hostile troops (Job 10:17). \n\nraise up . . . way--An army must cast up a way of access before it, in marching against a city (Isa 40:3).\n\n"]},{"type":"verse","number":13,"content":["brethren--nearest kinsmen, as distinguished from \"acquaintance.\" So \"kinsfolk\" and \"familiar friends\" (Job 19:14) correspond in parallelism. The Arabic proverb is, \"The brother, that is, the true friend, is only known in time of need.\" \n\nestranged--literally, \"turn away with disgust.\" Job again unconsciously uses language prefiguring the desertion of Jesus Christ (Job 16:10; Luk 23:49; Psa 38:11).\n\n"]},{"type":"verse","number":15,"content":["They that dwell, &c.--rather, \"sojourn\": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.\n\n"]},{"type":"verse","number":16,"content":["servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call. \n\nmouth--that is, \"calling aloud\"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.\n\n"]},{"type":"verse","number":17,"content":["strange--His breath by elephantiasis had become so strongly altered and offensive, that his wife turned away as estranged from him (Job 19:13; Job 17:1). \n\nchildren's . . . of mine own body--literally, \"belly.\" But \"loins\" is what we should expect, not \"belly\" (womb), which applies to the woman. The \"mine\" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words \"my womb\" mean, my mother's womb: therefore translate, \"and I must entreat (as a suppliant) the children of my mother's womb\"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 [UMBREIT]. Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8). Here too, he unconsciously foreshadows Jesus Christ (Joh 7:5).\n\n"]},{"type":"verse","number":18,"content":["young children--So the Hebrew means (Job 21:11). Reverence for age is a chief duty in the East. The word means \"wicked\" (Job 16:11). So UMBREIT has it here, not so well. \n\nI arose--Rather, supply \"if,\" as Job was no more in a state to stand up. \"If I stood up (arose), they would speak against (abuse) me\" [UMBREIT].\n\n"]},{"type":"verse","number":19,"content":["inward--confidential; literally, \"men of my secret\"--to whom I entrusted my most intimate confidence.\n\n"]},{"type":"verse","number":20,"content":["Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, \"as to my flesh,\" makes this sense clearer. The English Version, however, expresses the same: \"And to my flesh,\" namely, which has fallen away from the bone, instead of firmly covering it. \n\nskin of my teeth--proverbial. I have escaped with bare life; I am whole only with the skin of my teeth; that is, my gums alone are whole, the rest of the skin of my body is broken with sores (Job 7:5; Psa 102:5). Satan left Job his speech, in hope that he might therewith curse God.\n\n"]},{"type":"verse","number":21,"content":["When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.\n\n"]},{"type":"verse","number":22,"content":["as God--has persecuted me. Prefiguring Jesus Christ (Psa 69:26). That God afflicts is no reason that man is to add to a sufferer's affliction (Zac 1:15). \n\nsatisfied with my flesh--It is not enough that God afflicts my flesh literally (Job 19:20), but you must \"eat my flesh\" metaphorically (Psa 27:2); that is, utter the worst calumnies, as the phrase often means in Arabic.\n\n"]},{"type":"verse","number":23,"content":["Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection. \n\nprinted--not our modern printing, but engraven.\n\n"]},{"type":"verse","number":24,"content":["pen--graver. \n\nlead--poured into the engraven characters, to make them better seen [UMBREIT]. Not on leaden plates; for it was \"in the rock\" that they were engraved. Perhaps it was the hammer that was of \"lead,\" as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535. \n\nfor ever--as long as the rock lasts.\n\n"]},{"type":"verse","number":25,"content":["redeemer--UMBREIT and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15-16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) \"out of the flesh.\" It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body (Job 19:27), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on Job 21:30). The idea in \"redeemer\" with Job is Vindicator (Job 16:19; Num 35:27), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. FOSTER shows that the fall by the serpent is represented perfectly on the temple of Osiris at PhilÃ&brvbr; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life (Joh 5:21, Joh 5:26). \n\nat the latter day--Rather, \"the Last,\" the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (Co1 15:45; Rev 1:17). Jesus Christ is the last. The day of Jesus Christ the last day (Joh 6:39). \n\nstand--rather, \"arise\": as God is said to \"raise up\" the Messiah (Jer 23:5; Deu 18:15). \n\nearth--rather, \"dust\": often associated with the body crumbling away in it (Job 7:21; Job 17:16); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. \"Arise above the dust,\" strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (Co1 15:20, Co1 15:23). The Spirit intended in Job's words more than Job fully understood (Pe1 1:12). Though He seems, in forsaking me, to be as one dead, He now truly \"liveth\" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the \"murderer\" (Joh 8:44), here Job's persecutor (Heb 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Rut 4:3-5; Eph 1:14).\n\n"]},{"type":"verse","number":26,"content":["Rather, though after my skin (is no more) this (body) is destroyed (\"body\" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, Sol 2:9, \"looking out from the windows\") \"shall I see God.\" Next clause [Job 19:27] proves bodily vision is meant, for it specifies \"mine eyes\" [ROSENMULLER, 2d ed.]. The Hebrew opposes \"in my flesh.\" The \"skin\" was the first destroyed by elephantiasis, then the \"body.\"\n\n"]},{"type":"verse","number":27,"content":["for myself--for my advantage, as my friend. \n\nnot another--Mine eyes shall behold Him, but no longer as one estranged from me, as now [BENGEL]. \n\nthough--better omitted. \n\nmy reins--inward recesses of the heart. \n\nbe consumed within me--that is, pine with longing desire for that day (Psa 84:2; Psa 119:81). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare Num 24:17; Mat 2:2).\n\n"]},{"type":"verse","number":28,"content":["Rather, \"ye will then (when the Vindicator cometh) say, Why,\" &c. \n\nroot . . . in me--The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. UMBREIT, with many manuscripts and versions, reads \"in him.\" \"Or how found we in him ground of contention.\"\n\n"]},{"type":"verse","number":29,"content":["wrath--the passionate violence with which the friends persecuted Job. \n\nbringeth, &c.--literally, \"is sin of the of the sword\" \n\nthat ye may know--Supply, \"I say this.\" \n\njudgment--inseparably connected with the coming of the Vindicator. The \"wrath\" of God at His appearing for the temporal vindication of Job against the friends (Job 42:7) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (Th2 1:6-10; Isa 25:8).\n\n\n\n\nNext: Job Chapter 20\n\n"]}],"introduction":"JOB'S REPLY TO BILDAD. (Job 19:1-29)\n\nHow long, &c.--retorting Bildad's words (Job 18:2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JOB/19.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":19},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/20.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":20},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/18.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":18},"numberOfVerses":26}