THE BOOK of JOB.
THERE is, perhaps, no book of Scripture, that has so much divided interpreters, and afforded such a field of controversy, as the book of JOB: some supposing it of the remotest antiquity, written by Moses or Job himself; others bringing it down to a very low date; supposing it written by Ezra, at the time of the return from the Babylonish captivity. I shall not trouble my reader with a discussion of these various opinions: but, having given the matter the most impartial and mature consideration that I am able, shall lay before him the result of my inquiry, respecting the author, the time of writing, and the subject matter of this book. First, with respect to the author, I cannot help subscribing to their opinion, who believe him and his performance to be of the remotest antiquity, before Moses, and of the patriarchal age. That Job was a real person, and that his sufferings were real, I think, is universally agreed: but whether he himself, Elihu, or some other of his friends, were the relators of his sufferings, appears to me impossible to determine. Many learned men believe that Job himself was the writer: I am rather induced to think that it was some other person of his own age or time. That the book, secondly; is of the remotest antiquity; there appear, as I apprehend, many indisputable testimonies, which will occur in the course of our observations. Thirdly concerning the subject of this book in general, we agree with the learned Bishop Lowth, who determines it to contain the third and last trial of Job, which was made upon him by his three friends; the principal design whereof is, to teach men, that, considering the corruption, ignorance, and weakness of human nature, on the one hand; and the infinite wisdom and immense greatness of God on the other; they should renounce their own will, put their full trust in God, and submit themselves to him in all things with the deepest humility and reverence. This is the general end or argument of the poem: but the whole history, taken together, properly contains a high example of consummate and rewarded patience. We have called the book a poem; and such it is, of the dramatic kind, though by no means a complete drama. The interlocutory parts of the work are in metre. Respecting the place or scene of action, see the note on the first verse. Possibly we shall be thought not just to the argument, if we omit to mention, that Bishop Warburton has strongly endeavoured to prove this book a dramatic allegory, composed by Ezra for the consolation of the Jews returning from Babylon; wherein, under the characters of Job and his friends, are figured those Jews and their three great enemies, Sanballat, Tobiah, and Geshem. Attracted by the lure of this allegory, another writer has carried it so far as to allegorize those parts which the bishop wisely omitted to touch upon, and by his friendly efforts has done more, perhaps, to confute the bishop's system than any of his direct opposers. But on this head we refer our readers to the ingenious Mr. Peters's Critical Dissertation on the book of Job, and to Bishop Lowth's excellent 32nd and following Lectures.
CHARACTER OF JOB.
The character of Job affords us such a spectacle, as Seneca, alluding to the shews of gladiators so common among the Romans, says, was worthy of the Deity himself to look upon; viz. that of a pious and good man, combating adversity; and, among other miseries of an extraordinary kind, vexed with the unjust suspicions and peevish accusations of his mistaken friends.
And here we find him using every argument that could be thought of in his own defence; to cure them, if possible, of their mistake, and to persuade them of his innocence; appealing to the general course of Providence, which, for the most part, deals out things promiscuously, and often involves the good and bad in the same common calamity; directing them to instances, within their own knowledge, of those who had been as wicked as they were great, and yet had lived a long course of years in prosperity, and died at last in peace, and been buried with great pomp; so that no visible judgment had overtaken them, in their lives, or in their deaths.
When this view of Providence, so true and evident to experience, still wanted force to remove an obstinate error, he puts them in mind of the future judgment, which was the proper season for reward and punishment; and declares, in the most solemn manner, his hopes of being acquitted there.
When all this would not do, but they still disbelieve and persecute him, he is driven to the last argument which a modest man would make use of, and appeals to his own public and private behaviour in the whole course of his life: and upon this occasion he displays such a set of admirable virtues, and shews the piety, the prudence, the humanity of his conduct, in so amiable a light, with such a noble freedom, and, at the same time, such an air of truth, that I question whether there be any thing of the kind more beautiful or instructive in all antiquity; perhaps a finer picture of a wise and good man was never drawn. How prudent and upright in his decisions, as a magistrate or judge! How just and benevolent in his domestic character, as a father of a family! How untractable to all the allurements of pleasure, in the height of his prosperity, and how sensible to the complaints and miseries of others! And, above all, how remarkably pious in his principles! How careful to build his virtue upon its own solid basis, religion, or the fear of God! If I were to produce the proofs of this, I must transcribe the whole 29th and 31st Chapter s. But with all these great and excellent qualities, we cannot but take notice of some little mixture of allay and imperfection. For, a perfect character, however it may have existed in idea, it is certain, never yet appeared above once upon the real stage of the world.
We must forgive this good man, therefore, the little excursions and passionate complaints which the extremity of his sufferings now and then forced from him. His despair and weariness of life; his often wishing for death; his eagerness to come upon his trial; his earnest requests, and even expostulations with his judge, to bring him to it, or, at least, to acquaint him with the reasons of these severe inflictions. These and the like, it must be owned, appear as shades and blemishes in the character of this great man, and may argue somewhat of impatience, even in this heroic pattern of patience.
A great deal, however, might be said in his excuse: as that his afflictions had something in them very astonishing, and beyond the common measure; that the distempers of the body have oftentimes a natural tendency to produce black thoughts, and a despondency of mind: to which may be added, the rash censures and suspicions of his friends, as they affected his reputation, which, to a generous mind, is the most valuable thing in the world, next to his integrity: it is no wonder that a treatment so inhuman, so undeserved, so unexpected, should provoke to an extremity a person borne down already with the weight of his misfortunes.
These things might certainly be offered in excuse for the little blemishes which appear in the speeches and conduct of this great man. But, after all, the best thing that can be pleaded in his behalf, and that which covers all his imperfections, is his own behaviour upon this occasion, and his making no excuse at all for them; but as soon as he was brought to recollect his errors, immediately confessing them with great simplicity, and the most profound humility and contrition. Chap. Job 40:3-4. Then Job answered the Lord, and said, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth:—And again, chap. Job 42:3, &c. I have uttered that I understood not; things too wonderful for me, which I knew not. But now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes.
The complacency and favour with which this humble acknowledgment was accepted by the Supreme Judge, and the bountiful reward bestowed upon this good man, as a present earnest of a still greater to be expected by him hereafter, will teach us this very acceptable and important truth: how ready God is to pass by the little weaknesses of human nature in one in whom there is a tried and resolute integrity still bent upon the doing of his duty, and determined, whatever may befal him, to adhere to God in all his trials and temptations.
REFLECTIONS.—1st, Job had begun his humbling acknowledgments, chap. Job 40:4-5.; but now his convictions, much deeper and stronger, produce lowlier abasement before God.
1. He submits himself entirely to God. I know that thou canst do every thing; these wondrous instances of thy power convince me, that it is madness to contend with the Almighty, and folly to despair of what his power can do: none are so high that he cannot abase, none so low that he cannot restore and exalt them; and that no thought can be withholden from thee; the secrets of the soul are known to him; not a corrupt, fretful, or unbelieving thought rises without his notice.
2. He confesses his ignorance, sin, and folly. Who is he that hideth consel without knowledge? pretends to be wise above God. Let him take warning, and be admonished by me; it has been my case, with shame I acknowledge it: therefore have I uttered that I understood not. I have not had a right knowledge either of God's purity, or my own pollution; of his power, or my own weakness; of his wisdom, or my own ignorance: things too wonderful for me, which I knew not, have I spoken concerning the dispensations of his providence, and the mysteries of his government, mistaking his designs, and finding fault with God foolishly; in which my presumption, wilfulness, and pride, have appeared to my guilt and confusion.
3. He resolves now to change his tone, and turn the voice of contention into the language of prayer, as his only proper method of approaching God. Hear, I beseech thee, though I own myself undeserving of thy notice and regard, and I will speak; not in self-defence, but in humbling confession; I will demand of thee or make my request to thee; and declare thou unto me, answer my petition in pardoning my sin, and instruct me in the right way, that I may not err again.
4. He feels and owns the deep sense he had of his sinfulness. I have heard of thee by the hearing of the ear; his parents and teachers had given him good instructions concerning the perfections of God; and he had probably received revelations from him; but now mine eye seeth thee; never before was such a discovery made to his mind, of the sovereignty, power, wisdom, and justice of God, in all his providential dispensations. Probably now also in the human form God appeared visible, while he opened Job's understanding to a clear view of his nature, glory, and infinite perfections, and manifested them to him in the appearance or figure of an incarnate Redeemer. Wherefore, I abhor myself, and all the hard speeches that I have spoken, and repent in dust and ashes, desiring to testify my grief and shame, and renounce henceforward every thought and deed contrary to thy holy will. Thus must every real penitent return to God, (1.) under a divine conviction, which no human arguments can produce without the spirit of God. (2.) This sense of sin will be deep and lasting, yea, increasing with clearer views of God's purity. (3.) We must come with heart-felt anguish for the dishonour we have brought on God, and heart-felt shame and self-loathing, which are the genuine expressions of true repentance. (4.) With an humble hope, that, vile and loathsome as we are, God will not reject us, but pity and pardon us, through the Redeemer of lost souls.
2nd, We must not think, because Job is first rebuked, that the cause is given against him, and his accusers justified. No. Though he deserved reproof, they deserved it more. God, while he brings Job to acknowledge what he had spoken amiss, will justify him from their unjust aspersions, and cover them with confusion.
1. Job is exalted. After the Lord had spoken these words unto Job, convinced and humbled him, pardoned and accepted him, then he appears to justify and honour him. [1.] He acknowledges him his servant, repeatedly calling him by this respectable title, as a testimony of his fidelity in the main, though through temptation and infirmity he had erred, and spoken unadvisedly. [2.] He declares, that in the controversy Job had come nearest to the truth, and spoken more wisely and honourably of him and his providences, than his friends; in denying that prosperity was the criterion of godliness, or affliction in this world of hypocrisy and wickedness; and extending his views to a future state, where the retribution of every man's work was to be expected. [3.] He appoints him to be their advocate; putting this honour upon him, well knowing the spirit of charity in his heart, and how ready he would be to pray for his persecutors. Note; (1.) Whom God pardons, he delights to honour. (2.) A faithful servant of Christ may err, or be overtaken with a fault; but God, who sees the heart, and the root of the matter in him, will not disclaim his relation to him. (3.) Where there is much wrong mixed with what is right, we must not condemn the whole for a part, any more than we should cast away the ore, because it comes from the earth mixed with dross. (4.) They who have tasted God's pardoning love to their own souls, will think no injury too great to be forgiven or forgotten; or refuse to open the arms of love to their bitterest enemy. (5.) Job was herein a lively figure of the Saviour of sinners, who alone could offer the sacrifice that God would accept, in his deepest distress prayed for his murderers, and ever lives to intercede for the transgressors.
2. Job's friends are cast down, and brought to his feet in abasement. Perhaps while they heard God's address to Job alone, they thought the verdict was for them; but now God would make them know, that, though Job had offended, they had exceeded in offence. He had spoken some things wrong, but they many more; laying down false hypotheses of his general dealings with men; condemning the righteous unjustly, and misinterpreting the rod of love into the stroke of judgment; making him sad, whom they should have comforted. For this, God's wrath was kindled against them; and, though they were good men, in this they had deserved to be punished; and therefore they must bring a sacrifice of atonement, as the expiation of their guilt. They must humble themselves, not only before God, but before Job, acknowledging their evil, desiring his prayers, and bringing their sacrifices to him, whose prayers for them should be accepted. Note; (1.) It is a dangerous thing to judge rashly of men's spiritual state, except in cases of open vice; and a high provocation against God, as well as an injury to our brethren. (2.) The best of God's saints are exposed to the severest censures, and even good men will be sometimes criminally severe. (3.) We must not expect forgiveness from God, unless we have, to the uttermost, made our brother satisfaction for the injuries that we have done him. (4.) It is a mercy that we have one Advocate to go to, who, highly as we have offended him, never rejects the suit of the humbled soul.
3. We see all happily reconciled. Job's friends, without delay, submit to the divine injunction: he heartily forgives them, and prays for them. They who were lately so sharp in contention, now lift up together the voice of humble supplication, and, united in love, surround a throne of grace. God, well pleased, accepts the offering, and perfect reconciliation ensues on every side. Note; (1.) It is a blessed thing to see differences thus ended, and friends, separated by mistakes or folly, forgetting, forgiving, and embracing. (2.) How much more agreeable were it, instead of warmth of theological dispute about opinions allowedly not essential to salvation, to unite in love, where all true Christians are agreed, in prayer and praise, and to labour to walk more holily and humbly before God! (3.) There is but one way of reconciliation for the sinner, the Blood of Atonement: unless we plead that, we must be undone. (4.) While we are waiting on God in his instituted ways, we may take the comfort of our services, and rejoice in are acceptance, through the sacrifice and intercession of our adored Jesus.
3rdly, Better, says Solomon, is the end of a thing than the beginning; and we see it in Job's case abundantly verified. The restoration and increase of his prosperity were as astonishing as the suddenness and depth of his afflictions.
1. God eminently appeared for him. When he prayed for his friends, blessings came upon his own head; the Lord turned his captivity, restored his body from Satan's bands, and his mind from the terrors and distress with which it had been agitated; and, withal, doubled the possessions of which he had been deprived. Thus his fidelity was rewarded in this life, his credit restored in the eyes of men, and his comforts secured on a more solid basis than before. Note; Though this life, to a faithful believer, may in temporal matters sometimes be compared with Job's situation in his afflictions, at least in some degree, yet he may expect a deliverance from his captivity, where his prosperity will be beyond even Job's here, unspeakable and eternal.
2. His friends and acquaintance, who had been estranged from him, returned to visit and to comfort him, sympathizing in his affliction; and, not content with empty pity, each, according to their ability, made him handsome presents. God now inclined their hearts to assist him: probably, the approbation that God had given of his character removed their suspicions of his integrity, which had led them to neglect him; and the fear of God's displeasure, testified against his three friends who had been so severe upon him, made them desirous of an interest in Job's prayers for themselves also. Note; (1.) God has all men's hearts in his hands, and can strangely incline them to execute his designs. (2.) True charity and friendship will not merely bring the kind wish, but the ready generous assistance.
3. A remarkable increase attended him. His cattle, from the stock with which his friends furnished him, soon doubled the number that he had lost; and, above all his riches, the blessing of God upon them made them especially valuable. And thus his latter end was greater than his beginning; more wealthy, more respected, and more happy. Note; (1.) God's blessing upon honest endeavours will make a little to afford great increase. (2.) Respecting outward prosperity, a good man often finds a provision made for him in his aged days beyond the most sanguine expectations of his youth; while his soul also, fraught with the riches of divine grace, which are the best portion, shines brighter as he draws to his end; till his glorious inheritance comes, and he leaves a perishing world for an everlasting kingdom.
4. His family was wonderfully restored; he had the same number of sons and daughters as before. The names of the latter are recorded: Jemima, the day; Kezia, a fragrant spice; Kerenhappuch, the horn of paint. It is remarked of them, that they were persons of singular beauty, like their names; fair as the day, fragrant as Cassia, and blooming brighter in their native hue than the tint of vermillion. And we may presume, that their mental accomplishments, and the exemplariness of their piety, were equal to the exquisiteness of their form, from the honourable distinction shewn them, in appointing them an inheritance with their brethren.
5. He enjoyed a long life, crowned with mercies. He saw his children to the fourth generation; an hundred and forty years he lived in a course of uninterrupted prosperity; and then gently bending to the grave, as the ripe corn in the time of harvest, he departed full of days, satisfied with life, and willing to exchange his possessions on earth for more enduring riches in the better world of glory.
CHAP. I.
Job, a just and a wealthy man, is accused by Satan before God, as if he worshipped God for reward. God delivers all the fortune of Job into the power of Satan; which being taken from him at once, he blesses God, with the most perfect submission.
Before Christ 1645.
Job 1:1. In the land of Uz— Uz is Edom, as plainly appears from Lamentations 4:21. Uz was the grandson of Seir the Horite, Genesis 20:18. 1 Chronicles 1:38; 1 Chronicles 1:42. Seir inhabited the mountainous country called after him, before the time of Abraham; but, his posterity being driven out, the Edomites seized that country, Genesis 14:6. Deuteronomy 2:12. Two other persons are mentioned, of the same name of Uz; the one descended from Shem, the other the son of Nahor, the brother of Abraham; but it does not appear whether any country was named from either of these. Edom is part of Arabia Petraea, bordering upon the tribe of Judah to the south: Numbers 34:3. Judges 1:18 and therefore the land of Uz is properly placed between Egypt and the Philistines in Jeremiah 25:20 where the order of places in enumerating the people, from Egypt even to Babylon, seems to be observed very accurately. The same people are placed in nearly the same order. Jeremiah 46.—l. See Bishop Lowth.
Whose name was Job— The name of Job, in the Chaldee, Syriac, and Arabic, may, with the greatest probability, be derived from a root that signifies to love or desire; and might be rendered, the beloved or desired one. As to the stock from whence he sprung, it is most likely that he was descended from Uz, the eldest son of Nahor, brother to Abraham; but how far removed can only be conjectured from the age of his friends; the eldest of whom, Eliphaz the Temanite, could not be nearer than great-grand-son to Esau; for Esau begat Eliphaz, and the son of Eliphaz was Teman: so that, supposing this Eliphaz to be the son of Teman, (and higher it will be impossible to place him,) he will then be five generations from Abraham; but as Eliphaz was very much older than Job, nay older than his father, as appears from chap. Job 15:10 and considering that Abraham was very old before he had a son by Sarah, and that Rebecca, grand-daughter to Nahor by Bethuel, perhaps his youngest son, was of an age proper to be wife to Isaac; we shall, probably, not be wide of the mark, if we allow Job to be at least six, if not seven, generations removed from Nahor. The age, therefore, in which he lived, must have coincided with the latter years of the life of Jacob, with those of Joseph, and the descent into and sojourning in Egypt; his afflictions must have happened during the sojourning, about ten years before the death of Joseph; and his life must have been prolonged to within fourteen years before the departure of the Israelites from Egypt; that is, the year of the world 2499. The number of the years of the life of Job will be, according to this calculation, about 200; which, for that age of the world, and especially considering that Job was blessed with a remarkably long life as a reward for his suffering and integrity, will not appear very extraordinary; for Jacob lived 147 years; Levi, his son, 137; Kohath, his grandson, 133; and Amram, his great-grandson, and father of Moses, 137; Moses also lived 120 years. All these were his cotemporaries, some older, some younger than Job; so that this seems to agree extremely well with that circumstance of his history. Heath.