PREFACE TO THE BOOK OF JOB. I. The Historical Exordium, written in prose.-Chap. i., ii. II. The threefold Series of Controversy, written in poetry.-Chap. iii.--xlii. ver. 1—6. III. The issue of Job's trial; restoration to health and prosperity, in prose.-Chap. xlii ver. 7-17. 1. Job's Disputation with his three friends, who came to visit him, in a threefold series, chap. iii.-xxxi.; including Job's speech, in which he curses the day of his birth, chap. iii.: this gives rise to the FIRST Series of Controversy, comprehended in chap. iv. -xiv. 1. With ELIPHAZ, chap. iv-vii. a. The Speech of Eliphaz, chap. iv., v. b. The Answer of Job, chap. vi., vii. 2. With BILDAD, chap. viii.-X. a. The Speech of Bildad, chap. viii. b. The Answer of Job, chap. ix., x. 3. With ZOPHAR, chap. xi.-xiv. a. The Speech of Zophar, chap. xi. b. The Answer of Job, chap. xii., xiii., xiv. SECOND Series of Controversy, included in chap. xv.—xxi. 1. With ELIPHAZ, chap. xv.-xvii. a. The Speech of Eliphaz, chap. xv. b. The Answer of Job, chap. xvi., xvii. 2. With BILDAD, chap. xviii., xix. a. The Speech of Bildad, chap. xviii. 3. With ZOPHAR, chap. xx., xxi. a. Zophar's Speech, chap. xx. THIRD Series of Controversy, included in chap. xxii.—xxxi. 1. With ELIPHAZ, chap. xxii.-xxiv. a. The Speech of Eliphaz, chap. xxii. b. The Answer of Job, chap. xxiii., xxiv. 2. With BILDAD, chap. xxv.-xxxi. a. The Speech of Bildad, chap. xxv. b. The Answer of Job, chap. xxvi.—xxxi. ELIHU's judgment concerning the Controversy, delivered at four different intervals, pausing for Job's answer, chap. xxxii.-xxxvii. a. Elihu's first Speech, chap. xxxii., xxxiii. c. Elihu's third Speech, chap. xxxv. d. Elihu's fourth Speech, chap. xxxvi., xxxvii. The ALMIGHTY appears, speaks out of a whirlwind, and determines the Controversy, chap. xxxviii.-xli. a. The first Speech of the Almighty, chap. xxxviii., xxxix. b. The second Speech of the Almighty, chap. xl., xli. c. The Answer and humiliation of Job, chap. xlii., ver. 1—6. Historical Narration concerning the restoration of Job to health and great worldly prosperity; with the account of his age and death, chap. xlii., ver. 7-17. Some have contended that the whole of this book is written in verse; but I can see no rule or method by which the two first chapters and the ten last verses of chap. xlii. can be reduced to poetry or poetic arrangement. They are merely narrative; and are utterly destitute of that dignity and pathos every where evident in this poem, and in every part of the Hebrew hemistich poetry wherever it occurs. I could almost suppose these places the work of another hand; a Preface and a Conclusion written by some person who was well acquainted with the fact of Job's temptation, and who found such additions necessary to cast light upon the poem. But they are most probably the work of the same hand. There are, in different parts of the body of the poem, sentences in prose, which are the headings to the different speeches. This is frequent among the Arabic and Persian poets. Such headings are generally in rubric, and should here stand by themselves. THE BOOK OF JOB. As the time in which Job lived is so very uncertain (see the preface, and the observations at the end of the notes on the first chapter), the date found in our common English Bibles, which is upon the supposition that Moses wrote the book whilst among the Midianites, about one thousand five hundred and twenty years before the commencement of the Christian era, is inserted in the margin, not because it is the most probable, but because it is the most generally received. CHAPTER I. Character of Job, 1. His family, 2. His substance, 3. Care of his family, 4, 5. Satan accuses him to God as a selfish person, who served God only for the hope of secular rewards, 6-11. Satan is permitted to strip him of all his children and property, 12-19. Job's remarkable resignation and patience, 20-22. M. cir. B. C. cir. 1620. Aute I. Ol. cir. 744. Ante U.C. c.767. C A. M. cir. 2484. B. C. cir. 1520. Ante I. Ol. cir. 744. THERE was a man in the asses, and a very great hous- that feared God, and eschewed evil. 4 And his sons went and feasted in their 2 And there were born unto him seven sons houses, every one his day, and sent and called and three daughters. d 3 His substance also was seven thousand sheep, and three thousand camels, and five for their three sisters to eat and to drink with them. 5 And it was so, when the days of their hundred yoke of oxen, and five hundred she-feasting were gone about, that Job sent and Verse 1. In the land of Uz] This country was situated in Idumea, or the land of Edom, in Arabia Petræa, of which it comprised a very large district. See the preface. Whose name was Job] The original is rx Aiyob; and this orthography is followed by the Chaldee, Syriac, and Arabic. From the Vulgate we borrow Job, not very dissimilar from the Iwẞ Iob of the Septuagint. The name signifies sorrowful, or he that weeps. He is supposed to have been called Jobab. See more in the preface. Perfect and upright] on tam veyashar; COMPLETE as to his mind and heart, and STRAIGHT or CORRECT as to his moral deportment. d Or, cattle.- -e Or, husbandry.- f Heb. sons of the east. cent and vertuous man, soch one as feared God, an eschued ebell. From this translation we retain the word eschew. Verse 3. His substance also was seven thousand sheep] A thousand, says the Chaldee, for each of his sons. Three thousand camels: a thousand for each of his daughters. Five hundred yoke of oxen for himself. And five hundred she-asses for his wife. Thus the Targum divides the substance of this eminent man. A very great houshold] y abuddah rabbah meod, "a very great estate." The word y abuddah refers chiefly to husbandry, including all manner of labour in the field, with cattle, and every description of servants. The greatest of all the men of the east.] He was Feared God] Had him in continual reverence as more eminent than any other person in that region in the fountain of justice, truth, and goodness. wisdom, wealth, and piety. He was the chief emir of that district. Eschewed evil.] sar mera, departing from, or avoiding evil. We have the word eschew from the old French eschever, which signifies to avoid. All within was holy, all without was righteous; and his whole life was employed in departing from evil, and drawing nigh to God. Coverdale translates, an inno Verse 4. Feasted in their houses, every one his day] It is likely that a birth-day festival is here intended. When the birth-day of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom. Satan meditates A. M. cir. 2484. B. C. cir. 1520. JOB. sanctified them, and rose up | early in the morning, and offered burnt-offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. a Gen. viii. 20. Ch. xlii. 8.-b1 Kings xxi. 10, 13. Heb. all the days. d Ch. ii. 1. —e1 Kings xxii. 19. Verse 5. When the days of their feasting were gone about] At the conclusion of the year, when the birth-day of each had been celebrated, the pious father appears to have gathered them all together, that the whole family might hold a feast to the Lord, offering burnt-offerings in order to make an atonement for sins of all kinds, whether presumptuous or committed through ignorance. This we may consider as a general custom among the godly in those ancient times. 6 Now there was a day B. C. cir. 1520. when the sons of God came to present themselves before the LORD, and 'Satan came also among them. g Ante U.C.c.767. 7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the f Heb. the adversary, 1 Chron. xxi. 1. - Heb. in the midst of them. And Ch. xxxviii. 7. Rev. xii. 9, 10.angels. The Syriac retains the Hebrew words and letters, only leaving out the demonstrative he in the word haelohim, thus, baney Elohim. The Arabic nearly copies the Hebrew also banoa Iloheem; to which, if we give not the literal translation of the Hebrew, we may give what translation we please. Coverdale (1535) translates it, serbauntes of God. The Targum supposes that this assembly took place on the day of the great atonement, which occurred once each year. And cursed God in their hearts.] there was a day of judgment, in the beginning of the uberechu Elohim. In this book, according to most inyear; and the troops of angels came, that they might terpreters, the verb 77 barach signifies both to bless stand in judgment before the Lord. But what are we and to curse; and the noun Elohim signifies to make of this whole account? Expositions are the true God, false gods, and great or mighty. The endless. That of Mr. Peters appears to me to be at reason why Job offered the burnt-offerings appears once the most simple and the most judicious: "The to have been this: in a country where idolatry Scripture speaks of God after the manner of men ; flourished, he thought it possible that his children for there is a necessity of condescending to our capamight, in their festivity, have given way to idolatrous cities, and of suiting the revelation to our apprethoughts, or done something prescribed by idolatrous hension. As kings, therefore, transact their most rites; and therefore the words may be rendered thus: important affairs in a solemn council or assembly so It may be that my children have blessed the gods in God is pleased to represent himself as having his their hearts. Others think that the word 7 barach council likewise; and as passing the decrees of his should be understood as implying farewell, bidding providence in an assembly of his holy angels. We adieu-lest my children have bidden adieu to God, have here, in the case of Job, the same grand assembly that is, renounced him, and cast off his fear. To me held, as was before in that of Ahab, 1 Kings xxii.; this is very unlikely. Mr. Mason Good contends the same host of heaven, called here the sons of God, that the word should be understood in its regular presenting themselves before Jehovah, as in the vision and general sense, to bless; and that the conjunction of Micaiah they are said to stand on his right hand vau should be translated nor. "Peradventure my and on his left. A wicked spirit appearing among sons may have sinned, nor blessed God in their them, here called Satan or the adversary, and there hearts." This version he supports with great learning. a lying spirit; both bent on mischief, and ready to I think the sense given above is more plain, and less do all the hurt they were permitted to do; for both embarrassed. They might have been guilty of some were under the control of his power. The imagery is species of idolatry. This is possible even among just the same; and the only difference is in the those called Christians, in their banquets; witness manner of the relation. That mentioned above, their songs to Bacchus, Venus, &c., which are count- Micaiah, as a prophet, and in the actual exercise of less in number, and often sung by persons who would his prophetic office, delivers, as he received it, in a think themselves injured, not to be reputed Chris-vision. I saw the Lord sitting on his throne, and all tians. Coverdale, in his translation (1535), renders the passage thus: Peradventure my sonnes have done some offence and have been unthankful to God in their hertes. Thus did Job continually.] At the end of every year, when all the birth-day festivals had gone round. Verse 6. There was a day when the sons of God] All the Versions, and indeed all the critics, are puzzled with the phrase sons of God; beney haelohim, literally, sons of the God, or, sons of the gods. The Vulgate has simply filii dei, sons of God. του The Septuagint, oi ayyeλoi тov Deov, the angels of God. the HOST of HEAVEN standing by him, on his right hand and on his left; and there came forth a LYING SPIRIT, and stood BEFORE the Lord, and said.-1 Kings xxii. 19-22. The other, as an historian, interweaves it with his history; and tells us, in his plain narrative style, There was a day when the sons of God came to PRESENT themselves BEFORE the Lord; and SATAN came also among them. And this he delivers in the same manner as he does, There was a man in the land of Uz, whose name was Job. "The things delivered to us by these two inspired writers are the same in substance, equally high, and LORD, and said, From going to and fro in the earth, and from walking up and down in it. 8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? 9 Then Satan answered the LORD, and said, Doth Job fear God for nought? of selfishness. A. M. cir. 2484. 10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. b Heb. Hast thou set thine heart on. Or, cattle. captive by him at his will. It is well known that, among all those who make any profession of religion, those who deny the existence of the devil are they who pray little or none at all; and are, apparently, as careless about the existence of God as they are about the being of a devil. Piety to God is with them out of the question; for those who do not pray, especially in private (and I never met with a devildenier who did), have no religion of any kind, whatsoever pretensions they may choose to make. a Ch. ii. 2. Matt. xii. 43. 1 Pet. v. 8. above the reach of human sight and knowledge: but the manner of delivering them is different, each as suited best to his particular purpose. This, then, is the prophetical way of representing things, as to the manner of doing them, which, whether done exactly in the same manner, concerns us not to know; but which are really done: and God would have them described as done in this manner, to make the more lively and lasting impression on us. At the same time, it must not be forgotten that representations of this kind are founded in a well-known and established truth, viz., the doctrine of good and bad angels, a point revealed from the beginning, and without a previous knowledge of which, the visions of the prophets could scarcely be intelligible." See Gen. xxviii. And Satan came also] This word also is emphatic in the original, on hassatan, the Satan, or the Adver-earth to examine the works of the children of men; sary; translated by the Septuagint & daßolog. The original word is preserved by the Chaldee, Syriac, and Arabic; indeed, in each of them the word signifies an adversary. St. Peter, 1 Epist., chap. v., ver. 8, plainly refers to this place; and fully proves that hassatan, which he literally translates ò avridikos, the ADVERSARY, is no other than & diaßoλos, the DEVIL, or chief of bad demons, which he adds to others by way of explanation. There are many daμoves, demons, mentioned in Scripture; but the word Satan or devil is never found in the originals of the Old and New Testaments in the plural number. Hence we reasonably infer, that all evil spirits are under the government of ONE chief, the DEVIL, who is more powerful and more wicked than the rest. From the GREEK Alaßolos comes the LATIN Diabolus, the SPANISH Diablo, the FRENCH Diable, the ITALIAN Diavolo, the GERMAN Teuffel, the DUTCH Duivel, the ANGLOSAXON Deople, and the ENGLISH Devil, which some would derive from the compound THE-EVIL; & Tovnρos, the evil one, or wicked one. It is now fashionable to deny the existence of this evil spirit; and this is one of what St. John (Rev. ii. 24) calls ra ẞan rov carava, the depths of Satan; as he well knows that they who deny his being will not be afraid of his power and influence; will not watch against his wiles and devices; will not pray to God for deliverance from the evil one; will not expect him to be trampled down under their feet, who has no existence; and, consequently, they will become an easy and unopposing prey to the enemy of their souls. By leading men to disbelieve and deny his existence, he throws them off their guard; and is then their complete master, and they are led Verse 7. From going to and fro in the earth] The translation of the Septuagint is curious: Пepteλowv την γην και εμπεριπατησας την ὑπ ̓ ουρανον, παρειμι· "Having gone round the earth, and walked over all that is under heaven, I am come hither." The Chaldee says, "I am come from going round the and from walking through it." Coverdale, who generally hits the sense, translates thus: I have gone aboute the londe ond walked thorow it. Mr. Good has it, From roaming round the earth, and walking about it. St. Peter, as has been already stated, ver. 6, refers to this: Be sober, be vigilant; for your ADVERSARY the DEVIL GOETH ABOUT, as a roaring lion, seeking whom he may devour. I rather think, with Coverdale, that arets here signifies rather that land, than the habitable globe. The words are exceedingly emphatic; and the latter verb hithhallech being in the hithpael conjugation shows how earnest and determined the devil is in his work: he sets himself to walk; he is busily employed in it; he is seeking the destruction of men; and while they sleep, he wakes while they are careless, he is alert. The spirit of this saying is often expressed by the simple inhabitants of the country: when they perceive a man plotting mischief, and frequent in transgression, they say, The devil is BUSY with him. Verse 8. Hast thou considered my servant Job] Literally, Hast thou placed thy heart on my servant Job? Hast thou viewed his conduct with attention, whilst thou wert roaming about, seeking whom thou mightest devour? viz., the careless, prayerless, and profligate in general. Verse 9. Doth Job fear God for nought?] Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what immediately follows. Verse 10. Hast thou not made an hedge about him] Thou hast fortified him with spikes and spears. Thou hast defended him as by an unapproachable hedge. Satan obtains permission A. M. cir. 2484. A. M. cir. 2484. B. C. cir. 1520. 11 But put forth thine hand | also another, and said, The Ante U.C.c.767. and he will curse thee to thy 12 And the LORD said unto Satan, Behold, all that he hath is in thy power, only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. 13 And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house : 14 And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them : 15 And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. 16 While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. face. rushed. 17 While he was yet speaking, there came a Ch. ii. 5. xix. 21.- b Heb. if he curse thee not to thy c Heb. hand. -d Or, A great_fire.- e Heb. fHeb. from aside, &c. 5 Gen. xxxvii. 29. He is an object of thy peculiar care; and is not exposed to the common trials of life. cir. 744. and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. 18 While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house; 19 And behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. g 20 Then Job arose, and rent his "mantle, and shaved his head, and fell down upon the ground, and worshipped, 21 And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. 22 In all this Job sinned not, nor 'charged God foolishly. Ezra ix. 3.- h Or, robe. 1 Tim. vi. 7.—k Ch. ii. 10. Ps. xlix. 17. Eccles. v. 15. Verse 13. There was a day] The first day of the week, says the Targum. It no doubt refers to one of Verse 11. But put forth thine hand] Shoot the those birth-day festivals mentioned before. dart of poverty and affliction against him. And he will curse thee to thy face.] one Verse 14. The asses feeding beside them] N Nathonoth, the she-asses, which appear to have been more domesticated, as of more worth and use than the others, both for their milk and their work. Verse 15. And the Sabeans fell] The Vulgate im lo al paneycha yebarechecca, "If he will not bless thee to thy appearances." He will bless thee only in proportion to the temporal good thou bestowest upon him; to the providential and gracious appear-alone understands this of a people. The Septuagint, ances or displays of thy power in his behalf. If thou Syriac, and Arabic understand it as implying a wilt be gracious, he will be pious. The exact maxim marauding party. The Chaldee says, "Lilith, queen of a great statesman, Sir Robert Walpole: Every of Zamargad, rushed suddenly upon them, and man has his price. "But you have not bought such a carried them away." The Sabeens mentioned here ne?" "No, because I would not go up to his price. are supposed to have been the same with those who He valued himself at more than I thought him worth; were the descendants of Abraham by Keturah, whose and I could get others cheaper, who, in the general son Jokshan begat Sheba. The sons of Keturah were muster, would do as well." No doubt Sir R. met sent by Abraham into the East, Gen. xxv. 6, and with many such; and the devil many more. But inhabited Arabia Deserta, on the east of the land of still God has multitudes that will neither sell their Uz. Hordes of predatory banditti were frequent in souls, their consciences, nor their country, for any those countries, and continue so to the present day. price; who, though God should slay them, will never-They made sudden incursions, and carried off men, theless trust in him; and be honest men, howsoever women, children, cattle, and goods of every description; tempted by the devil and his vicegerents. So did and immediately retired to the desert, whither it was Job; so have done thousands; so will all do, in whose in vain to pursue them. hearts Christ dwells by faith. Verse 12. All that he hath is in thy power] Satan cannot deprive a man even of an ass, a sheep, or a pig, but by especial permission of God. His power and malice are ever bounded, and under control. So Satan went forth] The Targum adds, with authority from the presence of the Lord. Verse 16. The fire of God is fallen] Though the fire of God may mean a great, a tremendous fire, yet it is most natural to suppose lightning is meant; for as thunder was considered to be the voice of God, so lightning was the fire of God. And as the prince of the power of the air was permitted now to arm himself with this dreadful artillery of heaven, he might |