Job 16:15

16:6-16 Here is a doleful representation of Job's grievances. What reason we have to bless God, that we are not making such complaints! Even good men, when in great troubles, have much ado not to entertain hard thoughts of God. Eliphaz had represented Job as unhumbled under his affliction: No, says Job, I know better things; the dust is now the fittest place for me. In this he reminds us of Christ, who was a man of sorrows, and pronounced those blessed that mourn, for they shall be comforted.

Job 16:15-16 . I have sewed sackcloth upon my skin — I have put on sackcloth, not upon my other garments, but next to my skin; as was done in great calamities. So far am I from stretching out my hands against God, whereof I am accused, ( Job 15:25 ,) that I have humbled myself deeply under his hand, and I have even sewed sackcloth on me, as being resolved to continue my humiliation as long as my affliction continues. And defiled my horn in the dust — I have willingly parted with all my wealth, and power, and glory, (as the horn often signifies in Scripture,) and have been content to lie in the dust, and to endure the contempt which God hath brought upon me. “This phrase of defiling one’s horn in the dust,” says Chappelow, “is expressive of the greatest ignominy and contempt that a person can suffer, especially after he had been exalted to a high station.” My face is foul — The author of the Vulgate renders it, intumuit, hath swelled with weeping. And on my eyelids is the shadow of death — That is, a gross and terrible darkness. My sight is very dim, as is usual in case of sore diseases, or excessive grief and weeping, and especially in the approach of death.

15 . Putting on sackcloth was the sign of mourning; it was worn next the skin, 2 Kings 6:30 . By sewing it on Job indicates that it is his habitual garment, which he never puts off; though the word may also suggest the closeness with which it adheres to his shrunk and emaciated frame. defiled my horn ] The word “defiled” or fouled may also mean, thrust my horn into the dust; the sense remains the same. To lift up the horn is to increase in power or eminence, or to shew a proud sense of greatness ( Psalm 89:17 ; Psalm 89:24 ; Psalm 92:10 ; Psalm 75:4-5 ); to thrust it into the dust, or to foul it in the dust, is to feel the sense of deepest humiliation. Job’s once honoured head which he held erect was brought down low in shame. 15–17 . Condition to which the sufferer was brought by these destructive attacks of God in His hostility.

Verse 15. - I have sewed sackcloth upon my skin . Another transition. Job turns to the consideration of how he has acted under his severe afflictions. In the first place, he has put on sackcloth, not for a time merely, as ordinary mourners do, but for a permanency, so that he may be said to have sewn it to his skin. There is, perhaps, also an allusion to the adhesion of the garment to his many sores. And have defiled my horn in the dust . "My horn" is equivalent to "my pride," "my dignity." Job, when he left his state, and put on sackcloth, and "sat down among the ashes" ( Job 2:8 ), denuded himself of his honour and dignity, and as it were trailed them in the dust Job 16:15

15. sewed—denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body. horn—image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of power (1Ki 22:11). Here, it is in the dust—which as applied to Job denotes his humiliation from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.

i.e. I put on sackcloth sewed together, not upon my other garments, but next to my skin, as was done in great calamities; as 2 Kings 6:30 . So far am I from stretching out my hands against God , whereof I am accused, Job 15:25 , that I have humbled myself deeply under his hand. I have willingly parted with all my wealth, and power, and glory, (as the horn oft signifies in Scripture, as Psalm 75:5 132:17 Luke 1:69 ) and been contented to lie in the dust, and to endure the contempt which God hath brought upon me.

I have sewed sackcloth - I have put on the badges of humiliation and grief; see the notes at Isaiah 3:24 . This was the usual emblem of mourning. In order more deeply to express it, or to make it a "permanent" memorial of sorrow, it would seem that it was "sewed" around the body - as we "sew" crape on the hat. And defiled my horn in the dust - The word rendered "defiled" (from עלל ‛âlal) has, according to Gesenius, the notion of "repetition," derived from the use of the Arabic word. The Arabic means, to drink again, that is, after a former draught; and then, to drink deep. Hence, the word is applied to any action which is repeated - as to the second blow by which one already struck down is killed; to an after-harvest, or to gleaning in the fields. Here Gesenius supposes it means to "maltreat," to "abuse;" and the idea according to him is, that he had covered his whole head in the dust. The word "horn" is used in the Scriptures to denote strength and power. The figure is taken from horned animals, whose strength resides in their horns; and hence, as the horn is the means of defense, the word comes to denote that on which one relies; his strength, honor, dignity. A horn, made of "silver," was also worn as an ornament, or as an emblem, on the forehead of females or warriors. It was probably used at first by warriors as a symbol of "power, authority," or "strength;" and the idea was undoubtedly derived from the fact that the strength of animals was seen to lie in the horn.

Then it came to be a mere ornament, and as such is used still in the vicinity of Mount Lebanon. Oriental customs do not undergo those changes which are so common in the Western world, and it is possible that this custom prevailed in the time of Job. The "horn" was usually worn by females; it is also a part of the ornament on the head of a male, and as such would be regarded doubtless as an emblem of honor. The custom is prevalent at the present day among the Druses of Lebanon, the Egyptian cavalry, and in some parts of Russia bordering on Persia. Dr. Macmichael, in his "Journey," says: "One of the most extraordinary parts of the attire of their females (Drusus of Lebanon), is a silver horn, sometimes studded with jewels, worn on the head in various positions, "distinguishing their different conditions." A married woman has it affixed to the right side of the head, a widow on the left, and a virgin is pointed out by its being placed on the very crown. Over this silver projection the long veil is thrown, with which they so completely conceal their faces to rarely have more than an eye visible." The horn worn by females is a conical tube, about twelve inches long. Col. Light mentions the horn of the wife of an emir, made of gold, and studded with precious stones. Horns are worn by Abyssinian chiefs in military reviews, or on parade after a victory.