Albert Barnes Commentary Job 17

My breath is corrupt - Margin or “spirit is spent.” The idea is that his vital powers were nearly extinct; his breath failed; his power was weakened, and he was ready to die. This is connected with the previous chapter, and should not have been separated from it. There was no necessity of making a new chapter here, and we have one of those unfortunate breaks in the middle of a paragraph, and almost of a sentence, which are too common in the Scriptures.

The graves are ready for me - The Hebrew is plural, but why it is so used, I do not know. The Vulgate is singular - sepulchrum. The Septuagint renders it, “I pray for a tomb (singular, ταφῆς taphēs), but I cannot obtain it.” Possibly the meaning is “I am about to be united ‘to the graves,’ or ‘to tombs.’” Schultens remarks that the plural form is common in Arabic poetry, as well as in poetry in general.

And does not my eye continue in their provocation? - The margin reads “lodge.” This is the meaning of the Hebrew word used here—נלן tālan. It properly denotes passing the night or lodging in a place, as distinguished from a permanent residence.

The idea here seems to be that his eye “rested” on their provocations. It remained fixed on them. It was not a mere glance, a passing notice, but was such a view as resulted from careful observation. It was not such a view as a traveler would obtain by passing hastily by, but it was such as one would obtain who had encamped for a time and had an opportunity to look around carefully and see things as they were. Thus explained, there is much poetic beauty in the passage.

The Vulgate, however, renders it, “I have not sinned, and my eye remains in bitterness.” The Septuagint reads, “I supplicate in distress—κάμνων kamnōn—yet what have I done? Strangers came and stole my substance: who is the man?” The simple meaning is that Job had a calm view of their wickedness, and he could not be deceived.

Lay down now – This is evidently an address to God – a repetition of the wish which he had so often expressed: that he might be permitted to bring his cause directly before him; see (Job 13:3). The whole passage here is obscure, because we are to a great extent ignorant of the ancient practices in courts of law, and of the ancient forms of trial. The general sense seems to be, that Job desires the Deity to enter into a judicial investigation, and to give him a “pledge” – or, as we should say, a “bond,” or “security” – that he would not use his almighty power, but would place him as an equal in the trial, and allow him to plead his cause on equal terms; see the notes at (Job 13:20–22). The phrase “lay down now” means, lay down a pledge, or something similar; and may have referred to some ancient custom of giving security when going to trial, that no advantage would be taken, or that the parties would abide by the decision in the case.

Put me in a surety with You – The word used here (ערבני ‛ârabı̂yn) is from ערב ‛ârab, to mix, mingle; to exchange, to barter and then to become surety for anyone – that is, to “exchange” places with him, or to stand in his place (Genesis 43:9; Genesis 44:32). Here the idea seems to be, that Job wished the Deity to give him some pledge or security that justice would be done, or that he would not take advantage of his power and majesty to intimidate him. Or, as has been remarked, it may refer to some custom of furnishing security on a voluntary trial or arbitration, that the award of the referees would be observed. I think it most probable that this is the idea. The controversy here was to be voluntary.

In a voluntary trial, or an arbitration, there is a necessity of some security by the parties that the decision shall be submitted to – a pledge to each other that they will abide by it. Such a pledge Job desired in this case. All this is language taken from courts, and should not be pressed too much, nor should Job be hastily charged with irreverence. Having once suggested the idea of a “trial” of the cause, it was natural for him to use the language which was commonly employed in reference to such trials; and these expressions are to be regarded as thrown in for the sake of consistency, or verisimilitude.

Who is he that will strike hands with me? – Striking hands then, as now, seems to have been one mode of confirming an agreement, or ratifying a compact. The idea here is, ”Who is there that will be surety to me for You?” that is, for the faithful observance of right and justice. There is an appearance of irreverence in this language, but it arises from carrying out the ideas related to a form of trial in a court. In entering into “sureties,” it was usual to unite hands; see (Proverbs 6:1):

My son, if thou be surety for thy friend,
If thou hast stricken thy hand with a stranger.

So Proverbs 17:18:

A man void of understanding striketh hands,
And becometh surety in the presence of his friend.

Compare Proverbs 11:15 and Proverbs 22:26. The same custom prevailed in the times of Homer and of Virgil. Thus, Homer (Iliad, β b. 341) says:

Ποῦ δὴ –
– δεξιαὶ ἧς ἐπέπιθμεν –
Pou dē –
– dexiai hēs epepithmen –

And so Virgil says:

– en dextra fidesque.

For thou hast hid their heart from understanding - That is, the heart of his professed friends. Job says that they were blind and perverse, and unwilling to render him justice; and he therefore pleads to carry his cause directly before God. He attributes their lack of understanding to the agency of God, in accordance with the doctrine which prevailed in early times, and which is so often expressed in the Scriptures: that God is the source of light and truth, and that when people are blinded it is in accordance with his wise purposes; see Isaiah 6:9-10. It is because they were thus blind and perverse that he asks the privilege of carrying the cause immediately to God—and who could blame him for such a desire?

Therefore thou shalt not exalt them - By the honor of deciding a case like this, or by the reputation of wisdom. The name of sage or wise man was among the most valued in those times; but Job says that that would not be awarded to his friends. God would not exalt or honor people thus devoid of wisdom.

He who speaks flattery to his friends - Noyes renders this, “He that delivers up his friend as a prey, the eyes of his children shall fail.” So Wemyss, “He who delivers up his friends to plunder.” Dr. Good, “He that rebukes his friends with mildness, even the eyes of his children shall be accomplished.” The Septuagint, “He announces evil for his portion; his eyes fail over his sons.” The Vulgate, “He promises spoil to his companions, and the eyes of his sons fail.” The word rendered “flattery” (חלק chêleq) properly means “that which is smooth, smoothness” (from חלק châlaq to be smooth); and from there it denotes “a lot” or “portion,” because “a smooth stone” was anciently used to cast lots in dividing spoils (Deuteronomy 18:8).

Here it is synonymous with plunder or spoil; and the idea is, that he who betrays his friends to the spoil or to the spoiler, the eyes of his children shall fail. The meaning in this connection is, that the friends of Job had acted like someone who would announce the residence of his neighbors to robbers, so that they might come and plunder them. Instead of defending him, they had acted the part of a traitor. Schultens says that this verse is “a Gordian knot,” and most commentators regard it as such; but the above seems to give a clear and consistent meaning. It is evidently a proverb, and is designed to bear on the professed friends of Job, and to show that they had acted a fraudulent part toward him. In Job 17:4, he had said that God had hidden their heart from understanding, and that wisdom had failed them.

He here says that in addition to a want of wisdom, they were like a man who would betray his neighbors to robbers.

Even the eyes of his children shall fail - He shall be punished. To do this is a crime, and great calamity shall come upon him, represented by the failure of the eyes of his children. Calamity is not infrequently expressed by the loss of the eyes; see Proverbs 30:17.