contrast with the prosperity of the wicked.[1]
But even these beauteous words of promise are blemished by the false assumption from which they proceed. The promise, the Almighty shall become Job's precious ore, rests on the assumption that Job is now suffering the punishment of his avarice, and has as its antecedent: “Lay thine ore in the dust, and thine Ophir beneath the pebbles of the brook.” Thus do even the holiest and truest words lose their value when they are not uttered at the right time, and the most brilliant sermon that exhorts to penitence remains without effect when it is prompted by pharisaic uncharitableness. The poet, who is general has regarded the character of Eliphaz as similar to that of a prophet (vid., Job 4:12.), makes him here at the close of his speech against his will prophesy the issue of the controversy. He who now, considering himself as נקי, preaches penitence to Job, shall at last stand forth as אי נקי, and will be one of the first who need Job's intercession as the servant of God, and whom he is able mediatorially to rescue by the purity of his hands.
- ↑ Brentius: Prudentia carnis existimat benedictionem extrinsecus in hoc seculo piis contingere, impiis vero maledictionem, sed veritas docet, benedictionem piis in hoc seculo sub maledictione, vitam sub morte, salutem sub damnatione, e contra impiis sub benedictoine maledictionem, sub vita mortem, sub salute damnationem contingere.
