Page Content (OCR)
cf. 2 Macc. vi. 18-vii. 24. The story there recorded is, however, considered unhistorical by many critics.—8. Watch, cf. Isa. xxix. 20.—9. The great crime of the sinners consists in the persecution of the just and in reviling God. These two crimes are almost constantly named together, 5:4; 81:8; 91:7, 11; 94:9; 96:7; 97:6; 98:10; 99:1.—10. The author’s epexegesis on 98:6-8; cf. 97:7; 104:8.—11. All nature will testify against you, because they have witnessed your deeds, and will be kept back on you account; cf. 80:2 sqq.; Jer. iii. 3, 5, 24, 25. Shall not those who could not perform their functions on your account remember you?—12. Ironically; use your wealth that these powers of nature may be appeased, and they again descend.—13. Even the smaller punishments of the elements ye cannot avoid or hinder, how much less the great final punishment! Cuap. 101. Connects closely with the preceding. The perception of these phenomena of nature should produce fear of God, and, in consequence, avoidance of evil. Children of heaven, i.e. the faithful, for it would be fruitless to ask the sinners to do so. They are called so, because they do not, like the sinners, concentrate their faith and hope on the things of the earth, but await the blessings of the Messianic kingdom from heaven.—2, 3. Especially should they fear because these powers are means of punishment in the hands of God. The address changes into one to the sinners. Proudly and boldly, 5:4; 27:2, etc.; and examples 98:4-8; 102:6.—4. Not to fear in view of these things is entirely unnatural, as is exemplified in various ways, e.g. by the merchant on the sea. References to navigation are found Sir. xxxiii. 2; xliii. 24; Sap. v. 10; xiv. 1 sqq. Kings; Dillmann says owners of the ships, but better pilots, as those that govern the vessel’s course —5. Even these, although they know how to manage a vessel, fear on account of the treasures entrusted to them, and for their own lives.—6. But all this is God’s doings, his whom the sinners despise. Sealed, i.e. given it firm laws—7. This powerful sea, which ye fear, and is more powerful than ye are, must nevertheless obey and fear God. How much more should ye do so! Cf. on the whole picture Jer. v. 22, 23 (Job xxxviii. 8-11; Ps. Ixxxix. 9; civ. 9; Prov. viii. 29); Isa. 1. 2 (Nah. I. 4; Ps. cvi. 9).—8. Yes, God has made not only this ocean, but all the heavens and the earth—an ascending climax. He, too, has given more, instinct to animals and reason to man.—9. The conclusion; cf. on the sentiment the Sibyl. Prooem. I. 25 sqq. Cuap. 102. The result of such hard-heartedness and unbelief is destruction by the fire of hell, 99:11. Word, i.e. sentence of judgment.—2. The effect of this terrible judgment on the luminaries.—3. The angels, though they carry out this judgment, 100:4, 5, nevertheless, would desire to flee, as it is so terrible. This is involuntary pity, as is shown by Michael, above. Great in glory, 14:20.—4. Now his words are almost exclusively addressed to the just. Hope, 96:1. The day of death is not to be terrible for the just, but is an entrance to a better life, 103:3, 4. —5. The persecutions, indeed, they must bear. He is to wrestle with a problem that had probably often occasioned doubt in the minds of the faithful, Why is it that the just suffer, and suffer even to the end of their lives?’ How was this to be reconciled with the doctrine of retribution taught in the Old Testament? The end of this verse must be somewhat corrupted.—6. They must even endure the haughty ridicule of the sinners, that their faithfulness had been in vain; cf. Sap. ii. 1-5; iii. 2-4; v. 3, 4; Eccl. ii. 14-16; iii. 19-21; ix. 3-6; x—7. In anxiety and darkness, from the will-known idea of Sheol entertained by the Jews; cf. notes on chap. 22.—8. Cf. Ps. xlix. 19 —9. Answer to these arguments by the author. Sinners are satisfied with what this earth affords, but never look to the time of death, or to that beyond the grave; therefore, they can speak in this manner.—10. Otherwise, the just who have thought of the future. Their death proves already a difference between them and the unjust. They die in peace with a clear conscience, but how different it is with the sinners, for whom death is only the door to future punishment! cf. Wisd. iii. 3, 4, 7 and Isa. lvii. 2—11. An objection raised by the author himself, but in reality from the opinions of the exulting sinners. The objection is not that death is annihilation (cf. Job iii. 16; Sap. ii. 2), but only that there is no retribution after death. Cuap. 103. Answer of the author to this self-raised objection. Being about to convey a most momentous fact, his oath is more emphatic than 98:1, 4, 6; 99:6; 104:1.—2. He does not lie in this matter, for he has his information from the best of sources, from the tablets of heaven and the book of the holy ones; cf. notes on 81:1. Holy ones, ie. holy men, as the last clause shows. Not only the records of the past, but the events of the future are recorded on these tablets; cf. 106:19; also, Test. Levi, v.; Book of the Jubilees, chap. 24. He is