Verse 24
24. “In this second illustration there is an advance in the thought, in so far as here a part, at least, of the wicked are excepted from the general ruin: nay, appear even as threatening the same to the pious.” Schlottmann.
Covereth the faces Criminals had their faces covered prior to execution. Esther 7:8. A like custom prevailed among the Greeks and Romans. (Quintus Curtius, 6:8; Livy, 1:26.) God, Job might say, treats the judges, who are presumed to be the best of men, as malefactors, as in my case. The Chaldee paraphrase, however, furnishes a better meaning: “He hideth justice from the face of the judges thereof,” so that they cannot distinguish right from wrong, and, therefore, judge unjustly. Unjust judges, like wicked kings, are sent for the punishment of men. In illustration, Drusius cites Menander: “Every wife is from God: the good from God, benevolent; the bad from God, angry.”
If not, where, and who is he If (it is) not (so) now, who then does it? If God be not the author of this state of affairs, who, then, is?
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