For God shall cast on him, and not spare: he would fain flee out of his hand.
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EXPOSITORY (ENGLISH BIBLE)For God shall cast upon him.—The Authorised Version supplies God as the subject; but we obtain very good sense by understanding it of the man who constantly fled from his power now being only too glad of the opportunity of avenging himself on him, while he or others clap their hands at him, and hiss him from his place.God shall cast upon him his darts or plagues, one after another.
And not spare, i.e. shall show no pity nor mercy to him, when he crieth to God for it.
He would fain flee out of his hand; he earnestly desires and endeavours by all ways possible to escape the judgments of God, but all in vain. 2 Peter 2:4; he that made them will have no mercy on them; and he that formed them will show them no favour:
he would fain flee out of his hands; in whose hands he is, not as all men are, being the works of his hands, and supported by him; much less as his people are, secure there; but in his hands as an awful and terrible Judge, condemning him for his sins, and sentencing him to everlasting punishment; and a fearful thing it is to fall into the hands of the living and almighty God: there is no getting out of them, though "fleeing, he flees", as the phrase is, with all his might and main, with all the swiftness he can; it is all to no purpose; he is where he was, and must continue in the torment and misery he is in to all eternity; his worm of conscience will never die, nor the fire of divine wrath be ever quenched; though he will desire death ten thousand times over, he shall not find it, it shall flee from him, Revelation 9:6.For God shall cast upon him, and not spare: he would fain flee out of his hand.
EXEGETICAL (ORIGINAL LANGUAGES)22. shall cast upon him] i. e. shall shoot down upon him His destroying arrows, Numbers 35:20. Comp. again what Job says of himself, ch. Job 6:4, Job 16:13, “His arrows compass me round about, he cleaveth my reins and doth not spare.”Verse 22. - For God shall out upon him, and not spare. Some commentators regard the storm as still the subject, and translate, "For it shall east itself upon him [or, 'rush upon him'] and not spore" (Sohultens, Merx). The difference is not great, since the storm represents God's judgment. He would fain flee out of his hand; or, if the storm is meant, out of its hand.
And the heritage of the violent which they receive from the Almighty:
14 If his children multiply, it is for the sword,
And his offspring have not bread enough.
15 His survivors shall be buried by the pestilence,
And his widows shall not weep.
16 If he heapeth silver together as dust,
And prepareth garments for himself as mire:
17 He prepareth it, and the righteous clothe themselves,
And the innocent divide the silver among themselves.
18 He hath built as a moth his house,
And as a hut that a watchman setteth up.
We have already had the combination אדם רשׁע for אישׁ רשׁע in Job 20:29; it is a favourite expression in Proverbs, and reminds one of ἄνθρωπος ὁδίτης in Homer, and ἄνθρωπος σπείρωϚ, ἐχθρός, ἔμπορος, in the parables Matthew 13. Psik (Pasek) stands under רשׁע, to separate the wicked man and God, as in Proverbs 15:29 (Norzi). למו, exclusively peculiar to the book of Job in the Old Testament (here and Job 29:21; Job 38:40; Job 40:4), is ל rendered capable of an independent position by means of מו equals מה, Arab. mâ. The sword, famine, and pestilence are the three punishing powers by which the evil-doer's posterity, however numerous it may be, is blotted out; these three, חרב, רעב, and מות, appear also side by side in Jeremiah 15:2; מות, instead of ממותי, diris mortibus, is (as also Jeremiah 18:21) equivalent to דּבר in the same trio, Jeremiah 14:12; the plague is personified (as when it is called by an Arabian poet umm el-farit, the mother of death), and Vavassor correctly observes: Mors illos sua sepeliet, nihil praeterea honoris supremi consecuturos. Bttcher (de inferis, 72) asserts that במות can only signify pestilentiae tempore, or better, ipso mortis momento; but since בּ occurs by the passive elsewhere in the sense of ab or per, e.g., Numbers 36:2; Hosea 14:4, it can also by נקבר denote the efficient cause. Olshausen's correction במות לא יקברו, they will not be buried when dead (Jeremiah 16:4), is still less required; "to be buried by the pestilence" is equivalent to, not to be interred with the usual solemnities, but to be buried as hastily as possible.
Job 27:15 (common to our poet and the psalm of Asaph, 78:64, which likewise belongs to the Salomonic age) is also to be correspondingly interpreted: the women that he leaves behind do not celebrate the usual mourning rites (comp. Genesis 23:2), because the decreed punishment which, stroke after stroke, deprives them of husbands and children, prevents all observance of the customs of mourning, and because the shock stifles the feeling of pity. The treasure in gold which his avarice has heaped up, and in garments which his love of display has gathered together, come into the possession of the righteous and the innocent, who are spared when these three powers of judgment sweep away the evil-doer and his family. Dust and dirt (i.e., of the streets, חוצות) are, as in Zechariah 9:3, the emblem of a great abundance that depreciates even that which is valuable. The house of the ungodly man, though a palace, is, as the fate of the fabric shows, as brittle and perishable a thing, and can be as easily destroyed, as the fine spinning of a moth, עשׁ (according to the Jewish proverb, the brother of the סס), or even the small case which it makes from remnants of gnawed articles, and drags about with it; it is like a light hut, perhaps for the watchman of a vineyard (Isaiah 1:8), which is put together only for the season during which the grapes are ripening.
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