{"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":30,"content":[{"type":"verse","number":2,"content":["If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (Job 5:26) [MAURER]. Even if they had \"strength of hands,\" that could be now of no use to me, as all I want in my present affliction is sympathy.\n\n"]},{"type":"verse","number":3,"content":["solitary--literally, \"hard as a rock\"; so translate, rather, \"dried up,\" emaciated with hunger. Job describes the rudest race of Bedouins of the desert [UMBREIT]. \n\nfleeing--So the Septuagint. Better, as Syriac, Arabic, and Vulgate, \"gnawers of the wilderness.\" What they gnaw follows in Job 30:4. \n\nin former time--literally, the \"yesternight of desolation and waste\" (the most utter desolation; Eze 6:14); that is, those deserts frightful as night to man, and even there from time immemorial. I think both ideas are in the words darkness [GESENIUS] and antiquity [UMBREIT]. (Isa 30:33, Margin).\n\n"]},{"type":"verse","number":4,"content":["mallows--rather, \"salt-wort,\" which grows in deserts and is eaten as a salad by the poor [MAURER]. \n\nby the bushes--among the bushes. \n\njuniper--rather, a kind of broom, Spartium junceum [LINNÆUS], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.\n\n"]},{"type":"verse","number":5,"content":["they cried--that is, \"a cry is raised.\" Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.\n\n"]},{"type":"verse","number":6,"content":["They are forced \"to dwell.\" \n\ncliffs of the valleys--rather, \"in the gloomy valleys\"; literally, \"in the gloom of the valleys,\" or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.\n\n"]},{"type":"verse","number":7,"content":["brayed--like the wild ass (Job 6:5 for food). The inarticulate tones of this uncivilized rabble are but little above those of the beast of the field. \n\ngathered together--rather, sprinkled here and there. Literally, \"poured out,\" graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes. \n\nnettles--or brambles [UMBREIT].\n\n"]},{"type":"verse","number":8,"content":["fools--that is, the impious and abandoned (Sa1 25:25). \n\nbase--nameless, low-born rabble. \n\nviler than, &c.--rather, they were driven or beaten out of the land. The Horites in Mount Seir (Gen 14:6 with which compare Gen 36:20-21; Deu 2:12, Deu 2:22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytÃ&brvbr, or \"dwellers in caves.\" To these Job alludes here (Job 30:1-8, and Gen 24:4-8, which compare together).\n\n"]},{"type":"verse","number":9,"content":["(Job 17:6). Strikingly similar to the derision Jesus Christ underwent (Lam 3:14; Psa 69:12). Here Job returns to the sentiment in Job 30:1. It is to such I am become a song of \"derision.\"\n\n"]},{"type":"verse","number":10,"content":["in my face--rather, refrain not to spit in deliberate contempt before my face. To spit at all in presence of another is thought in the East insulting, much more so when done to mark \"abhorrence.\" Compare the further insult to Jesus Christ (Isa 50:6; Mat 26:67).\n\n"]},{"type":"verse","number":11,"content":["He--that is, \"God\"; antithetical to \"they\"; English Version here follows the marginal reading (Keri). \n\nmy cord--image from a bow unstrung; opposed to Job 29:20. The text (Chetib), \"His cord\" or \"reins\" is better; \"yea, each lets loose his reins\" [UMBREIT].\n\n"]},{"type":"verse","number":12,"content":["youth--rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zac 3:1; Psa 109:6). \n\npush . . . feet--jostle me out of the way (Job 24:4). \n\nways of--that is, their ways of (that is, with a view to my) destruction. Image, as in Job 19:12, from a besieging army throwing up a way of approach for itself to a city.\n\n"]},{"type":"verse","number":13,"content":["Image of an assailed fortress continued. They tear up the path by which succor might reach me. \n\nset forward-- (Zac 1:15). \n\nthey have no helper--Arabic proverb for contemptible persons. Yet even such afflict Job.\n\n"]},{"type":"verse","number":14,"content":["waters--(So Sa2 5:20). But it is better to retain the image of Job 30:12-13. \"They came [upon me] as through a wide breach,\" namely, made by the besiegers in the wall of a fortress (Isa 30:13) [MAURER]. \n\nin the desolation--\"Amidst the crash\" of falling masonry, or \"with a shout like the crash\" of, &c.\n\n"]},{"type":"verse","number":15,"content":["they--terrors. \n\nsoul--rather, \"my dignity\" [UMBREIT]. \n\nwelfare--prosperity. \n\ncloud-- (Job 7:9; Isa 44:22).\n\n"]},{"type":"verse","number":16,"content":["Job's outward calamities affect his mind. \n\npoured out--in irrepressible complaints (Psa 42:4; Jos 7:5).\n\n"]},{"type":"verse","number":17,"content":["In the Hebrew, night is poetically personified, as in Job 3:3 : \"night pierceth my bones (so that they fall) from me\" (not as English Version, \"in me\"; see Job 30:30). \n\nsinews--so the Arabic, \"veins,\" akin to the Hebrew; rather, \"gnawers\" (see on Job 30:3), namely, my gnawing pains never cease. Effects of elephantiasis.\n\n"]},{"type":"verse","number":18,"content":["of my disease--rather, \"of God\" (Job 23:6). \n\ngarment changed--from a robe of honor to one of mourning, literally (Job 2:8; Joh 3:6) and metaphorically [UMBREIT]. Or rather, as SCHUTTENS, following up Job 30:17, My outer garment is changed into affliction; that is, affliction has become my outer garment; it also bindeth me fast round (my throat) as the collar of the inner coat; that is, it is both my inner and outer garment. Observe the distinction between the inner and outer garments. The latter refers to his afflictions from without (Job 30:1-13); the former his personal afflictions (Job 30:14-23). UMBREIT makes \"God\" subject to \"bindeth,\" as in Job 30:19.\n\n"]},{"type":"verse","number":19,"content":["God is poetically said to do that which the mourner had done to himself (Job 2:8). With lying in the ashes he had become, like them, in dirty color.\n\n"]},{"type":"verse","number":20,"content":["stand up--the reverential attitude of a suppliant before a king (Kg1 8:14; Luk 18:11-13). \n\nnot--supplied from the first clause. But the intervening affirmative \"stand\" makes this ellipsis unlikely. Rather, as in Job 16:9 (not only dost thou refuse aid to me \"standing\" as a suppliant, but), thou dost regard me with a frown: eye me sternly.\n\n"]},{"type":"verse","number":22,"content":["liftest . . . to wind--as a \"leaf\" or \"stubble\" (Job 13:25). The moving pillars of sand, raised by the wind to the clouds, as described by travellers, would happily depict Job's agitated spirit, if it be to them that he alludes. \n\ndissolvest . . . substance--The marginal Hebrew reading (Keri), \"my wealth,\" or else \"wisdom,\" that is, sense and spirit, or \"my hope of deliverance.\" But the text (Chetib) is better: Thou dissolvest me (with fear, Exo 15:15) in the crash (of the whirlwind; see on Job 30:14) [MAURER]. UMBREIT translates as a verb, \"Thou terrifiest me.\"\n\n"]},{"type":"verse","number":23,"content":["This shows Job 19:25 cannot be restricted to Job's hope of a temporal deliverance. \n\ndeath--as in Job 28:22, the realm of the dead (Heb 9:27; Gen 3:19).\n\n"]},{"type":"verse","number":24,"content":["Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for \"grave\") there, if one has cried to Him when being destroyed. The \"stretching of His hand\" to punish after death answers antithetically to the raising \"the cry\" of prayer in the second clause. MAURER gives another translation which accords with the scope of Job 30:24-31; if it be natural for one in affliction to ask aid, why should it be considered (by the friends) wrong in my case? \"Nevertheless does not a man in ruin stretch out his hand\" (imploring help, Job 30:20; Lam 1:17)? If one be in his calamity (destruction) is there not therefore a \"cry\" (for aid)? Thus in the parallelism \"cry\" answers to \"stretch--hand\"; \"in his calamity,\" to \"in ruin.\" The negative of the first clause is to be supplied in the second, as in Job 30:25 (Job 28:17).\n\n"]},{"type":"verse","number":25,"content":["May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those \"in trouble\" (literally, \"hard of day\"; those who had a hard time of it).\n\n"]},{"type":"verse","number":26,"content":["I may be allowed to crave help, seeing that, \"when I looked for good (on account of my piety and charity), yet evil,\" &c. \n\nlight-- (Job 22:28).\n\n"]},{"type":"verse","number":27,"content":["bowels--regarded as the seat of deep feeling (Isa 16:11). \n\nboiled--violently heated and agitated. \n\nprevented--Old English for \"unexpectedly came upon\" me, \"surprised\" me.\n\n"]},{"type":"verse","number":28,"content":["mourning--rather, I move about blackened, though not by the sun; that is, whereas many are blackened by the sun, I am, by the heat of God's wrath (so \"boiled,\" Job 30:27); the elephantiasis covering me with blackness of skin (Job 30:30), as with the garb of mourning (Jer 14:2). This striking enigmatic form of Hebrew expression occurs, Isa 29:9. \n\nstood up--as an innocent man crying for justice in an assembled court (Job 30:20).\n\n"]},{"type":"verse","number":29,"content":["dragons . . . owls--rather, \"jackals,\" \"ostriches,\" both of which utter dismal screams (Mic 1:8); in which respect, as also in their living amidst solitudes (the emblem of desolation), Job is their brother and companion; that is, resembles them. \"Dragon,\" Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [BOCHART].\n\n"]},{"type":"verse","number":30,"content":["upon me--rather, as in Job 30:17 (see on Job 30:17), \"my skin is black (and falls away) from me.\" \n\nmy bones-- (Job 19:20; Psa 102:5).\n\n"]},{"type":"verse","number":31,"content":["organ--rather, \"pipe\" (Job 21:12). \"My joy is turned into the voice of weeping\" (Lam 5:15). These instruments are properly appropriated to joy (Isa 30:29, Isa 30:32), which makes their use now in sorrow the sadder by contrast.\n\n\n\n\nNext: Job Chapter 31\n\n"]}],"introduction":"(Job 30:1-31)\n\nyounger--not the three friends (Job 15:10; Job 32:4, Job 32:6-7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Lev 19:32), but even the mean and base-born actually deride me; opposed to, \"smiled upon\" (Job 29:24). This goes farther than even the \"mockery\" of Job by relations and friends (Job 12:4; Job 16:10, Job 16:20; Job 17:2, Job 17:6; Job 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent. \n\ndogs--regarded with disgust in the East as unclean (Sa1 17:43; Pro 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14-15). Here again we are reminded of Jesus Christ (Psa 22:16). \"Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock.\"\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JOB/30.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":30},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/31.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":31},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/29.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":29},"numberOfVerses":29}