<hi type="bold">26. they called these days Purim after the name of Pur--</hi>"Pur," in the Persian language, signifies "lot"; and the feast of Purim, or lots, has a reference to the time having been pitched upon by Haman through the decision of the lot. In consequence of the signal national deliverance which divine providence gave them from the infamous machinations of Haman, Mordecai ordered the Jews to commemorate that event by an anniversary festival, which was to last for two days, in accordance with the two days' war of defense they had to maintain. There was a slight difference in the time of this festival; for the Jews in the provinces, having defended themselves against their enemies on the thirteenth, devoted the fourteenth to festivity; whereas their brethren in Shushan, having extended that work over two days, did not observe their thanksgiving feast till the fifteenth. But this was remedied by authority, which fixed the fourteenth and fifteenth of Adar. It became a season of sunny memories to the universal body of the Jews; and, by the letters of Mordecai, dispersed through all parts of the Persian empire, it was established as an annual feast, the celebration of which is kept up still. On both days of the feast, the modern Jews read over the Megillah or Book of Esther in their synagogues. The copy read must not be printed, but written on vellum in the form of a roll; and the names of the ten sons of Haman are written on it a peculiar manner, being ranged, they say, like so many bodies on a gibbet. The reader must pronounce all these names in one breath. Whenever Haman's name is pronounced, they make a terrible noise in the synagogue. Some drum with their feet on the floor, and the boys have mallets with which they knock and make a noise. They prepare themselves for their carnival by a previous fast, which should continue three days, in imitation of Esther's; but they have mostly reduced it to one day [Jennings, Jewish Antiquities]. <chapter eID="Esth.9"/>

26. they called these days Purim after the name of Pur-- "Pur," in the Persian language, signifies "lot"; and the feast of Purim, or lots, has a reference to the time having been pitched upon by Haman through the decision of the lot. In consequence of the signal national deliverance which divine providence gave them from the infamous machinations of Haman, Mordecai ordered the Jews to commemorate that event by an anniversary festival, which was to last for two days, in accordance with the two days' war of defense they had to maintain. There was a slight difference in the time of this festival; for the Jews in the provinces, having defended themselves against their enemies on the thirteenth, devoted the fourteenth to festivity; whereas their brethren in Shushan, having extended that work over two days, did not observe their thanksgiving feast till the fifteenth. But this was remedied by authority, which fixed the fourteenth and fifteenth of Adar. It became a season of sunny memories to the universal body of the Jews; and, by the letters of Mordecai, dispersed through all parts of the Persian empire, it was established as an annual feast, the celebration of which is kept up still. On both days of the feast, the modern Jews read over the Megillah or Book of Esther in their synagogues. The copy read must not be printed, but written on vellum in the form of a roll; and the names of the ten sons of Haman are written on it a peculiar manner, being ranged, they say, like so many bodies on a gibbet. The reader must pronounce all these names in one breath. Whenever Haman's name is pronounced, they make a terrible noise in the synagogue. Some drum with their feet on the floor, and the boys have mallets with which they knock and make a noise. They prepare themselves for their carnival by a previous fast, which should continue three days, in imitation of Esther's; but they have mostly reduced it to one day [Jennings, Jewish Antiquities].


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Esth.10.1-Esth.10.3">Es 10:1-3</reference>. Ahasuerus' Greatness. Mordecai's Advancement.</title>

<hi type="bold">1. Ahasuerus laid a tribute--</hi>This passage being an appendix to the history, and improperly separated from the preceding chapter, it might be that the occasion of levying this new impost arose out of the commotions raised by Haman's conspiracy. Neither the nature nor the amount of the tax has been recorded; only it was not a local tribute, but one exacted from all parts of his vast empire.

CHAPTER 10 Es 10:1-3. Ahasuerus' Greatness. Mordecai's Advancement. 1. Ahasuerus laid a tribute-- This passage being an appendix to the history, and improperly separated from the preceding chapter, it might be that the occasion of levying this new impost arose out of the commotions raised by Haman's conspiracy. Neither the nature nor the amount of the tax has been recorded; only it was not a local tribute, but one exacted from all parts of his vast empire.


<hi type="bold">2. the declaration of the greatness of Mordecai--</hi>The experience of this pious and excellent Jew verified the statement, "he that humbleth himself shall be exalted" [Mt 23:12; <reference osisRef="Luke.14.11">Lu 14:11</reference>; <reference osisRef="Luke.18.14">18:14]</reference>. From sitting contentedly at the king's gate, he was raised to the dignity of highest subject, the powerful ruler of the kingdom. Acting uniformly on the great principles of truth and righteousness, his greatness rested on a firm foundation. His faith was openly avowed, and his influence as a professor of the true religion was of the greatest usefulness for promoting the welfare of the Jewish people, as well as for advancing the glory of God.

2. the declaration of the greatness of Mordecai-- The experience of this pious and excellent Jew verified the statement, "he that humbleth himself shall be exalted" [Mt 23:12; Lu 14:11; 18:14]. From sitting contentedly at the king's gate, he was raised to the dignity of highest subject, the powerful ruler of the kingdom. Acting uniformly on the great principles of truth and righteousness, his greatness rested on a firm foundation. His faith was openly avowed, and his influence as a professor of the true religion was of the greatest usefulness for promoting the welfare of the Jewish people, as well as for advancing the glory of God.


<hi type="bold">3. For Mordecai ... was next unto King Ahasuerus ... great among the Jews, &c.--</hi>The elevation of this pious and patriotic Jew to the possession of the highest official power was of very great importance to the suffering church at that period; for it enabled him, who all along possessed the disposition, now to direct the royal influence and authority in promoting the interests and extending the privileges of his exiled countrymen. Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement. This providential interposition is all the more remarkable, that, as in the analogous case of Joseph, it was displayed in making the ordinary and natural course of things lead to the most marvellous results. To use the pious words of an eminent prelate, "though in the whole of this episode there was no extraordinary manifestation of God's power, no particular cause or agent that was in its working advanced above the ordinary pitch of nature, yet the contrivance, and suiting these ordinary agents appointed by God, is in itself more admirable than if the same end had been effected by means that were truly miraculous." The sudden advancement of individuals from obscurity and neglect to the highest stations of power and influence is, in Eastern courts, no extraordinary nor infrequent occurrence. The caprice, the weak partiality of the reigning sovereign, or, it may be, his penetrating discernment in discovering latent energy and talent, has often "raised the beggar from the dunghill, and set him among princes" [1Sa 2:8]. Some of the all-powerful viziers in modern Persia, and not a few of the beys in Egypt, have been elevated to their respective dignities in this manner. And, therefore, the advancement of "Mordecai, who was next unto Ahasuerus, and great among the Jews," was in perfect accordance with the rapid revolution of "the wheel of fortune" in that part of the world. But, considering all the circumstances of Mordecai's advancement, not only his gaining the favor of the king, but his being "accepted of the multitude of his brethren, it was beyond all controversy the doing of the Lord, and was truly marvellous in his people's eyes."

<hi type="bold">accepted of the multitude of his brethren--</hi>Far from being envious of his grandeur, they blessed God for the elevation to official power of so good a man.

<hi type="bold">speaking peace to all his seed--</hi>While his administration was conducted with a mild and impartial hand, he showed a peculiarly warm and friendly feeling to all his countrymen when asked his counsel or his aid. <chapter eID="Esth.10"/>

3. For Mordecai... was next unto King Ahasuerus... great among the Jews, &c.-- The elevation of this pious and patriotic Jew to the possession of the highest official power was of very great importance to the suffering church at that period; for it enabled him, who all along possessed the disposition, now to direct the royal influence and authority in promoting the interests and extending the privileges of his exiled countrymen. Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement. This providential interposition is all the more remarkable, that, as in the analogous case of Joseph, it was displayed in making the ordinary and natural course of things lead to the most marvellous results. To use the pious words of an eminent prelate, "though in the whole of this episode there was no extraordinary manifestation of God's power, no particular cause or agent that was in its working advanced above the ordinary pitch of nature, yet the contrivance, and suiting these ordinary agents appointed by God, is in itself more admirable than if the same end had been effected by means that were truly miraculous." The sudden advancement of individuals from obscurity and neglect to the highest stations of power and influence is, in Eastern courts, no extraordinary nor infrequent occurrence. The caprice, the weak partiality of the reigning sovereign, or, it may be, his penetrating discernment in discovering latent energy and talent, has often "raised the beggar from the dunghill, and set him among princes" [1Sa 2:8]. Some of the all-powerful viziers in modern Persia, and not a few of the beys in Egypt, have been elevated to their respective dignities in this manner. And, therefore, the advancement of "Mordecai, who was next unto Ahasuerus, and great among the Jews," was in perfect accordance with the rapid revolution of "the wheel of fortune" in that part of the world. But, considering all the circumstances of Mordecai's advancement, not only his gaining the favor of the king, but his being "accepted of the multitude of his brethren, it was beyond all controversy the doing of the Lord, and was truly marvellous in his people's eyes." accepted of the multitude of his brethren-- Far from being envious of his grandeur, they blessed God for the elevation to official power of so good a man. speaking peace to all his seed-- While his administration was conducted with a mild and impartial hand, he showed a peculiarly warm and friendly feeling to all his countrymen when asked his counsel or his aid.


<milestone n="THE BOOK OF JOB" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF JOB</title>

THE BOOK OF JOB


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">Job a Real Person.--</hi>It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

<hi type="bold">But <reference osisRef="Ezek.14.14">Eze 14:14</reference> (compare <reference osisRef="Ezek.14.16">Eze 14:16</reference>, <reference osisRef="Ezek.14.20">20</reference>) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (<reference osisRef="Jas.5.11">Jas 5:11</reference>) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--</hi>repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

<hi type="bold">Where Job Lived.--</hi>"Uz," according to Gesenius, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by Ptolemy (Geography, 19) Ausitai or Aisitai. In <reference osisRef="Gen.10.23">Ge 10:23</reference>; <reference osisRef="Gen.22.21">22:21</reference>; <reference osisRef="Gen.36.28">36:28</reference>; and <reference osisRef="1Chr.1.17">1Ch 1:17</reference>, 42, it is the name of a man. In <reference osisRef="Jer.25.20">Jr 25:20</reference>; <reference osisRef="Lam.4.21">La 4:21</reference>; and <reference osisRef="Job.1.1">Job 1:1</reference>, it is a country. Uz, in <reference osisRef="Gen.22.21">Ge 22:21</reference>, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (<reference osisRef="Gen.10.23">Ge 10:23</reference>), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in <reference osisRef="Gen.10.30">Ge 10:30</reference>, "a mount of the East," answering to "men of the East" (<reference osisRef="Job.1.3">Job 1:3</reference>). Rawlinson, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (<reference osisRef="Job.1.19">Job 1:19</reference>) agrees with the view of it being Arabia-Deserta. Job (<reference osisRef="Job.1.3">Job 1:3</reference>) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

<hi type="bold">The Age When Job Lived.--</hi>Eusebius fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (<reference osisRef="Job.31.26-Job.28.3">Job 31:26-28). 3</reference>. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (Patrick, however, thinks there is); though there is to the Flood (<reference osisRef="Job.22.17">Job 22:17</reference>); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

<hi type="bold">The Writer.--</hi>All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see <reference osisRef="Job.31.33">Job 31:33</reference>, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom Lightfoot attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (<reference osisRef="1Cor.3.19">1Co 3:19</reference>) quotes it (<reference osisRef="Job.5.13">Job 5:13</reference>) with the formula, "It is written." Our Savior, too <reference osisRef="Matt.24.28">Mt 24:28</reference>), plainly refers to Job 29:30. Compare also <reference osisRef="Jas.4.10">Jas 4:10</reference> and <reference osisRef="1Pet.5.6">1Pe 5:6</reference> with <reference osisRef="Job.22.29">Job 22:29</reference>; <reference osisRef="Rom.11.34">Ro 11:34</reference>, <reference osisRef="Rom.11.35">35</reference> with <reference osisRef="Job.15.8">Job 15:8</reference>. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," <reference osisRef="Luke.24.44">Lu 24:44</reference>).

<hi type="bold">Design of the Book.--</hi>It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (<reference osisRef="Job.27.1-Job.27.23">Job 27:1-23</reference>). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; 27:1-23; 28:1-28; 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (<reference osisRef="Job.42.1-Job.42.17">Job 42:1-17</reference>) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

 The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in <reference osisRef="Job.14.14">Job 14:14</reference>, and <reference osisRef="Job.19.25">Job 19:25</reference>. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (<reference osisRef="Job.38.1">Job 38:1</reference>; <reference osisRef="Job.42.5">42:5</reference>), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (<reference osisRef="Num.24.17">Nu 24:17</reference>) was clear enough to lead the wise men of the East by the star (<reference osisRef="Matt.2.2">Mt 2:2</reference>); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare <reference osisRef="1Pet.1.11">1Pe 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (<reference osisRef="Ps.16.10">Psa 16:10</reference>; <reference osisRef="Ps.17.15">17:15</reference>), still felt the difficulty not entirely solved thereby (<reference osisRef="Ps.83.1-Ps.83.18">Psa 83:1-18</reference>). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says Bacon, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

<hi type="bold">Poetry.--</hi>In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, La 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (<reference osisRef="Ps.121.1-Ps.8.4">Psa 121:1-8). 4</reference>. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jude 14), and Lamech's parody of it (<reference osisRef="Gen.4.23">Ge 4:23</reference>). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (<reference osisRef="Ps.22.27">Psa 22:27</reference>; <reference osisRef="Isa.15.1">Is 15:1</reference>); sometimes with double parallelism (<reference osisRef="Isa.1.15">Is 1:15</reference>). (<reference osisRef="2Cor.1.2">2</reference>) The antithetic, in which the idea of the second clause is the converse of that in the first (<reference osisRef="Prov.10.1">Pr 10:1</reference>). (<reference osisRef="Prov.10.3">3</reference>) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (<reference osisRef="Job.3.3-Job.3.9">Job 3:3-9</reference>). Also alternate (<reference osisRef="Isa.51.19">Is 51:19</reference>). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (<reference osisRef="Matt.7.6">Mt 7:6</reference>). Parallelism thus often affords a key to the interpretation. For fuller information, see Lowth (Introduction to Isaiah, and Lecture on Hebrew Poetry) and Herder (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.
 <title type="x-s">CHAPTER 1</title>
<hi type="bold">PART I--</hi>PROLOGUE OR HISTORICAL INTRODUCTION IN PROSE--(<reference osisRef="Job.1.1-Job.2.13">Job 1:1-2:13</reference>)
 <title type="x-s3"><reference osisRef="Job.1.1-Job.1.5">Job 1:1-5</reference>. The Holiness of Job, His Wealth, &c.</title>

<hi type="bold">1. Uz--</hi>north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south.

<hi type="bold">Job--</hi>The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [Eichorn]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [Gesenius]. Significant names were often given among the Hebrews, from some event of later life (compare <reference osisRef="Gen.4.2">Ge 4:2</reference>, Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (<reference osisRef="Gen.46.13">Ge 46:13</reference>).

<hi type="bold">perfect--</hi>not absolute or faultless perfection (compare <reference osisRef="Job.9.20">Job 9:20</reference>; <reference osisRef="Eccl.7.20">Ec 7:20</reference>), but integrity, sincerity, and consistency on the whole, in all relations of life (<reference osisRef="Gen.6.9">Ge 6:9</reference>; <reference osisRef="Gen.17.1">17:1</reference>; <reference osisRef="Prov.10.9">Pr 10:9</reference>; <reference osisRef="Matt.5.48">Mt 5:48</reference>). It was the fear of God that kept Job from evil (<reference osisRef="Prov.8.13">Pr 8:13</reference>).

INTRODUCTION Job a Real Person.-- It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance. But Eze 14:14 (compare Eze 14:16, 20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jas 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job-- repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person. Where Job Lived.-- "Uz," according to Gesenius, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by Ptolemy (Geography, 19) Ausitai or Aisitai. In Ge 10:23; 22:21; 36:28; and 1Ch 1:17, 42, it is the name of a man. In Jr 25:20; La 4:21; and Job 1:1, it is a country. Uz, in Ge 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Ge 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Ge 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). Rawlinson, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job. The Age When Job Lived.-- Eusebius fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (Patrick, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar. The Writer.-- All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom Lightfoot attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mt 24:28), plainly refers to Job 29:30. Compare also Jas 4:10 and 1Pe 5:6 with Job 22:29; Ro 11:34, 35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Lu 24:44). Design of the Book.-- It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; 27:1-23; 28:1-28; 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural. The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Nu 24:17) was clear enough to lead the wise men of the East by the star (Mt 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11, 12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; 17:15), still felt the difficulty not entirely solved thereby (Psa 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says Bacon, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity. Poetry.-- In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, La 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jude 14), and Lamech's parody of it (Ge 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Is 15:1); sometimes with double parallelism (Is 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pr 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Is 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mt 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see Lowth (Introduction to Isaiah, and Lecture on Hebrew Poetry) and Herder (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age. CHAPTER 1 PART I-- PROLOGUE OR HISTORICAL INTRODUCTION IN PROSE--(Job 1:1-2:13) Job 1:1-5. The Holiness of Job, His Wealth, &c. 1. Uz-- north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south. Job-- The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [Eichorn]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [Gesenius]. Significant names were often given among the Hebrews, from some event of later life (compare Ge 4:2, Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (Ge 46:13). perfect-- not absolute or faultless perfection (compare Job 9:20; Ec 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (Ge 6:9; 17:1; Pr 10:9; Mt 5:48). It was the fear of God that kept Job from evil (Pr 8:13).


<hi type="bold">3. she-asses--</hi>prized on account of their milk, and for riding (<reference osisRef="Judg.5.10">Jud 5:10</reference>). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.

<hi type="bold">household--</hi>(<reference osisRef="Gen.26.14">Ge 26:14</reference>). The other rendering which the Hebrew admits, "husbandry," is not so probable.

<hi type="bold">men of the east--</hi>denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (<reference osisRef="Judg.6.3">Jud 6:3</reference>; <reference osisRef="Ezek.25.4">Eze 25:4</reference>).

3. she-asses-- prized on account of their milk, and for riding (Jud 5:10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns. household-- (Ge 26:14). The other rendering which the Hebrew admits, "husbandry," is not so probable. men of the east-- denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (Jud 6:3; Eze 25:4).


<hi type="bold">4. every one his day--</hi>namely, the birthday (<reference osisRef="Job.3.1">Job 3:1</reference>). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

4. every one his day-- namely, the birthday (Job 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.


<hi type="bold">5. when the days of their feasting were gone about--</hi>that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.

<hi type="bold">Job ... sanctified--</hi>by offering up as many expiatory burnt offerings as he had sons (<reference osisRef="Lev.1.4">Le 1:4</reference>). This was done "in the morning" (<reference osisRef="Gen.22.3">Ge 22:3</reference>; <reference osisRef="Lev.6.12">Le 6:12</reference>). Jesus also began devotions early (<reference osisRef="Mark.1.35">Mr 1:35</reference>). The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household.

<hi type="bold">cursed God--</hi>The same Hebrew word means to "curse," and to "bless"; Gesenius says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (<reference osisRef="Gen.47.10">Ge 47:10</reference>). Thus Umbreit translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (<reference osisRef="Prov.20.1">Pr 20:1</reference>). This act illustrates Job's "fear of God" (<reference osisRef="Job.1.1">Job 1:1</reference>).

5. when the days of their feasting were gone about-- that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families. Job... sanctified-- by offering up as many expiatory burnt offerings as he had sons (Le 1:4). This was done "in the morning" (Ge 22:3; Le 6:12). Jesus also began devotions early (Mr 1:35). The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household. cursed God-- The same Hebrew word means to "curse," and to "bless"; Gesenius says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (Ge 47:10). Thus Umbreit translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (Pr 20:1). This act illustrates Job's "fear of God" (Job 1:1).


<title type="x-s3"><reference osisRef="Job.1.6-Job.1.12">Job 1:6-12</reference>. Satan, Appearing before God, Falsely Accuses Job.</title>

<hi type="bold">6. sons of God--</hi>angels (<reference osisRef="Job.38.7">Job 38:7</reference>; <reference osisRef="1Kgs.22.19">1Ki 22:19</reference>). They present themselves to render account of their "ministry" in other parts of the universe (<reference osisRef="Heb.1.14">He 1:14</reference>).

<hi type="bold">the Lord--</hi>Hebrew, Jehovah, the self-existing God, faithful to His promises. God says (<reference osisRef="Exod.6.3">Ex 6:3</reference>) that He was not known to the patriarchs by this name. But, as the name occurs previously in <reference osisRef="Gen.2.7-Gen.2.9">Ge 2:7-9</reference>, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.

<hi type="bold">Satan--</hi>The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (<reference osisRef="Job.4.19">Job 4:19</reference>; <reference osisRef="Job.15.15">15:15</reference>; Jude 6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (<reference osisRef="1Chr.21.1">1Ch 21:1</reference>; <reference osisRef="Ps.109.6">Psa 109:6</reference>; <reference osisRef="Zech.3.1">Zec 3:1</reference>); "accuser" (<reference osisRef="Rev.12.10">Re 12:10</reference>). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (<reference osisRef="Isa.42.21">Is 42:21</reference>); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (<reference osisRef="Gen.3.1">Ge 3:1</reference>). He is called prince of this world (<reference osisRef="John.12.31">Joh 12:31</reference>); the god of this world (<reference osisRef="2Cor.4.4">2Co 4:4</reference>); prince of the power of the air (<reference osisRef="Eph.2.2">Ep 2:2</reference>). God here questions him, in order to vindicate His own ways before angels.

Job 1:6-12. Satan, Appearing before God, Falsely Accuses Job. 6. sons of God-- angels (Job 38:7; 1Ki 22:19). They present themselves to render account of their "ministry" in other parts of the universe (He 1:14). the Lord-- Hebrew, Jehovah, the self-existing God, faithful to His promises. God says (Ex 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in Ge 2:7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job. Satan-- The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (Job 4:19; 15:15; Jude 6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (1Ch 21:1; Psa 109:6; Zec 3:1); "accuser" (Re 12:10). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (Is 42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (Ge 3:1). He is called prince of this world (Joh 12:31); the god of this world (2Co 4:4); prince of the power of the air (Ep 2:2). God here questions him, in order to vindicate His own ways before angels.


<hi type="bold">7. going to and fro--</hi>rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (<reference osisRef="Matt.12.43">Mt 12:43</reference>; <reference osisRef="1Pet.5.8">1Pe 5:8</reference>). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (<reference osisRef="Gen.1.26">Ge 1:26</reference>; <reference osisRef="Ps.8.6">Psa 8:6</reference>). Man then lost it and Satan became prince of this world. The Son of man (<reference osisRef="Ps.8.4">Psa 8:4</reference>)--the representative man, regains the forfeited inheritance (<reference osisRef="Rev.11.15">Re 11:15</reference>). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.

7. going to and fro-- rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (Mt 12:43; 1Pe 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (Ge 1:26; Psa 8:6). Man then lost it and Satan became prince of this world. The Son of man (Psa 8:4)--the representative man, regains the forfeited inheritance (Re 11:15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.


<hi type="bold">8. considered--</hi>Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.

8. considered-- Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.


<hi type="bold">9. fear God for naught--</hi>It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (<reference osisRef="Gen.15.1">Ge 15:1</reference>).

9. fear God for naught-- It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (Ge 15:1).


<hi type="bold">10. his substance is increased--</hi>literally, "spread out like a flood"; Job's herds covered the face of the country.

10. his substance is increased-- literally, "spread out like a flood"; Job's herds covered the face of the country.


<hi type="bold">11. curse thee to thy face--</hi>in antithesis to God's praise of him (<reference osisRef="Job.1.8">Job 1:8</reference>), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (Mal 3:14).

11. curse thee to thy face-- in antithesis to God's praise of him (Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (Mal 3:14).


<hi type="bold">12. in thy power--</hi>Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (<reference osisRef="Job.1.11">Job 1:11</reference>, "thine"), but He allows the enemy to do so.

12. in thy power-- Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (Job 1:11, "thine"), but He allows the enemy to do so.


<title type="x-s3"><reference osisRef="Job.1.13-Job.1.22">Job 1:13-22</reference>. Job, in Affliction, Blesses God, &c.</title>

<hi type="bold">13. wine--</hi>not specified in <reference osisRef="Job.1.4">Job 1:4</reference>. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.

Job 1:13-22. Job, in Affliction, Blesses God, &c. 13. wine-- not specified in Job 1:4. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.


<hi type="bold">14. the asses feeding beside them--</hi>Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.

14. the asses feeding beside them-- Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.


<hi type="bold">15. Sabeans--</hi>not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (<reference osisRef="Gen.25.3">Ge 25:3</reference>). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare <reference osisRef="Gen.16.12">Ge 16:12</reference>).

<hi type="bold">I alone am escaped--</hi>cunningly contrived by Satan. One in each case escapes (<reference osisRef="Job.1.16">Job 1:16</reference>, 17, 19), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities--"misfortunes seldom come single."

15. Sabeans-- not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (Ge 25:3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare Ge 16:12). I alone am escaped-- cunningly contrived by Satan. One in each case escapes (Job 1:16, 17, 19), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities--"misfortunes seldom come single."


<hi type="bold">16. fire of God--</hi>Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars" [Psa 80:10]. Not lightning, which would not consume all the sheep and servants. Umbreit understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [Ep 2:2] is permitted to have control over such destructive agents.

16. fire of God-- Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars" [Psa 80:10]. Not lightning, which would not consume all the sheep and servants. Umbreit understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [Ep 2:2] is permitted to have control over such destructive agents.


<hi type="bold">17. Chaldeans--</hi>not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (<reference osisRef="Hab.1.6-Hab.1.8">Ha 1:6-8</reference>). Rawlinson distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (<reference osisRef="Gen.14.1">Ge 14:1</reference>), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 <hi type="bold">B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew--</hi>Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels (<reference osisRef="Job.1.3">Job 1:3</reference>).

17. Chaldeans-- not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (Ha 1:6-8). Rawlinson distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (Ge 14:1), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew-- Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels (Job 1:3).


<hi type="bold">19. a great wind from the wilderness--</hi>south of Job's house. The tornado came the more violently over the desert, being uninterrupted (<reference osisRef="Isa.21.1">Is 21:1</reference>; <reference osisRef="Hos.13.15">Ho 13:15</reference>).

<hi type="bold">the young men--</hi>rather, "the young people"; including the daughters (so in <reference osisRef="Ruth.2.21">Ru 2:21</reference>).

19. a great wind from the wilderness-- south of Job's house. The tornado came the more violently over the desert, being uninterrupted (Is 21:1; Ho 13:15). the young men-- rather, "the young people"; including the daughters (so in Ru 2:21).


<hi type="bold">20. Job arose--</hi>not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as Eichorn translates, he started up (<reference osisRef="2Sam.13.31">2Sa 13:31</reference>). The rending of the mantle was the conventional mark of deep grief (<reference osisRef="Gen.37.34">Ge 37:34</reference>). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (<reference osisRef="Jer.41.5">Jr 41:5</reference>; <reference osisRef="Mic.1.16">Mi 1:16</reference>).

20. Job arose-- not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as Eichorn translates, he started up (2Sa 13:31). The rending of the mantle was the conventional mark of deep grief (Ge 37:34). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (Jr 41:5; Mi 1:16).


<hi type="bold">21. Naked--</hi>(<reference osisRef="1Tim.6.7">1Ti 6:7</reference>). "Mother's womb" is poetically the earth, the universal mother (<reference osisRef="Eccl.5.15">Ec 5:15</reference>; <reference osisRef="Eccl.12.7">12:7</reference>; <reference osisRef="Ps.139.15">Psa 139:15</reference>). Job herein realizes God's assertion (<reference osisRef="Job.1.8">Job 1:8</reference>) against Satan's (<reference osisRef="Job.1.11">Job 1:11</reference>). Instead of cursing, he blesses the name of Jehovah (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes (<reference osisRef="Isa.9.6">Is 9:6</reference>).

21. Naked-- (1Ti 6:7). "Mother's womb" is poetically the earth, the universal mother (Ec 5:15; 12:7; Psa 139:15). Job herein realizes God's assertion (Job 1:8) against Satan's (Job 1:11). Instead of cursing, he blesses the name of Jehovah (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes (Is 9:6).


<hi type="bold">22. nor charged God foolishly--</hi>rather, "allowed himself to commit no folly against God" [Umbreit]. <reference osisRef="Job.2.10">Job 2:10</reference> proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (<reference osisRef="Job.6.6">Job 6:6</reference>; <reference osisRef="Jer.23.13">Jr 23:13</reference>, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (<reference osisRef="Prov.8.36">Pr 8:36</reference>). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them. <chapter eID="Job.1"/>

22. nor charged God foolishly-- rather, "allowed himself to commit no folly against God" [Umbreit]. Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (Job 6:6; Jr 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (Pr 8:36). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Job.2.1-Job.2.8">Job 2:1-8</reference>. Satan Further Tempts Job.</title>

<hi type="bold">1. a day--</hi>appointed for the angels giving an account of their ministry to God. The words "to present himself before the Lord" occur here, though not in <reference osisRef="Job.1.6">Job 1:6</reference>, as Satan has now a special report to make as to Job.

CHAPTER 2 Job 2:1-8. Satan Further Tempts Job. 1. a day-- appointed for the angels giving an account of their ministry to God. The words "to present himself before the Lord" occur here, though not in Job 1:6, as Satan has now a special report to make as to Job.


<hi type="bold">3. integrity--</hi>literally, "completeness"; so "perfect," another form of the same Hebrew word, <reference osisRef="Job.11.7">Job 11:7</reference>.

<hi type="bold">movedst ... against--</hi>So <reference osisRef="1Sam.26.19">1Sa 26:19</reference>; compare <reference osisRef="1Chr.21.1">1Ch 21:1</reference> with <reference osisRef="2Sam.24.1">2Sa 24:1</reference>.

3. integrity-- literally, "completeness"; so "perfect," another form of the same Hebrew word, Job 11:7. movedst... against-- So 1Sa 26:19; compare 1Ch 21:1 with 2Sa 24:1.


<hi type="bold">4. Skin for skin--</hi>a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism and says that Job bears the loss of property and children because these are mere outward and exchangeable goods, but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. "Skin" and "life" are in antithesis [Umbreit]. The martyrs prove Satan's sneer false. Rosenmuller explains it not so well. A man willingly gives up another's skin (life) for his own skin (life). So Job might bear the loss of his children, &c., with equanimity, so long as he remained unhurt himself; but when touched in his own person, he would renounce God. Thus the first "skin" means the other's skin, that is, body; the second "skin," one's own, as in <reference osisRef="Exod.21.28">Ex 21:28</reference>.

4. Skin for skin-- a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism and says that Job bears the loss of property and children because these are mere outward and exchangeable goods, but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. "Skin" and "life" are in antithesis [Umbreit]. The martyrs prove Satan's sneer false. Rosenmuller explains it not so well. A man willingly gives up another's skin (life) for his own skin (life). So Job might bear the loss of his children, &c., with equanimity, so long as he remained unhurt himself; but when touched in his own person, he would renounce God. Thus the first "skin" means the other's skin, that is, body; the second "skin," one's own, as in Ex 21:28.


<hi type="bold">6. but save--</hi>rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury.

6. but save-- rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury.


<hi type="bold">7. sore boils--</hi>malignant boils; rather, as it is singular in the Hebrew, a "burning sore." Job was covered with one universal inflammation. The use of the potsherd [Job 2:8] agrees with this view. It was that form of leprosy called black (to distinguish it from the white), or elephantiasis, because the feet swell like those of the elephant. The Arabic judham (<reference osisRef="Deut.28.35">De 28:35</reference>), where "sore botch" is rather the black burning boil (<reference osisRef="Isa.1.6">Is 1:6</reference>).

7. sore boils-- malignant boils; rather, as it is singular in the Hebrew, a "burning sore." Job was covered with one universal inflammation. The use of the potsherd [Job 2:8] agrees with this view. It was that form of leprosy called black (to distinguish it from the white), or elephantiasis, because the feet swell like those of the elephant. The Arabic judham (De 28:35), where "sore botch" is rather the black burning boil (Is 1:6).


<hi type="bold">8. a potsherd--</hi>not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the Hebrew word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (<reference osisRef="Jonah.3.6">Jon 3:6</reference>); also humility, as if the mourner were nothing but dust and ashes; so Abraham (<reference osisRef="Gen.18.27">Ge 18:27</reference>).

8. a potsherd-- not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the Hebrew word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (Jon 3:6); also humility, as if the mourner were nothing but dust and ashes; so Abraham (Ge 18:27).


<title type="x-s3"><reference osisRef="Job.2.9-Job.2.13">Job 2:9-13</reference>. Job Reproves His Wife.</title>

<hi type="bold">9. curse God--</hi>rather, "renounce" God. (See on <reference osisRef="Job.1.5">Job 1:5</reference>) [Umbreit]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them.

<hi type="bold">and die--</hi>that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [Gill]; Nothing makes the ungodly so angry as to see the godly under trial not angry.

Job 2:9-13. Job Reproves His Wife. 9. curse God-- rather, "renounce" God. (See on Job 1:5) [Umbreit]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them. and die-- that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [Gill]; Nothing makes the ungodly so angry as to see the godly under trial not angry.


<hi type="bold">10. the foolish women--</hi>Sin and folly are allied in Scripture (<reference osisRef="1Sam.25.25">1Sa 25:25</reference>; <reference osisRef="2Sam.13.13">2Sa 13:13</reference>; <reference osisRef="Ps.14.1">Psa 14:1</reference>).

<hi type="bold">receive evil--</hi>bear willingly (<reference osisRef="Lam.3.39">La 3:39</reference>).

10. the foolish women-- Sin and folly are allied in Scripture (1Sa 25:25; 2Sa 13:13; Psa 14:1). receive evil-- bear willingly (La 3:39).


<hi type="bold">11. Eliphaz--</hi>The view of Rawlinson that "the names of Job's three friends represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean name, Esau's oldest son (<reference osisRef="Gen.36.4">Ge 36:4</reference>); and Teman, son of Eliphaz (<reference osisRef="Gen.36.15">Ge 36:15</reference>), called "duke." Eusebius places Teman in Arabia-Petræa (but see on <reference osisRef="Job.6.19">Job 6:19</reference>). Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (<reference osisRef="Amos.1.12">Am 1:12</reference>). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south. Temanites were famed for wisdom (<reference osisRef="Jer.49.7">Jr 49:7</reference>). Baruch mentions them as "authors of fables" (namely, proverbs embodying the results of observation), and "searchers out of understanding."

<hi type="bold">Bildad the Shuhite--</hi>Shuah ("a pit"), son of Abraham and Keturah (<reference osisRef="Gen.25.2">Ge 25:2</reference>). Ptolemy mentions the region Syccea, in Arabia-Deserta, east of Batanea.

<hi type="bold">Zophar the Naamathite--</hi>not of the Naamans in Judah (<reference osisRef="Josh.15.41">Jos 15:41</reference>), which was too distant; but some region in Arabia-Deserta. Fretelius says there was a Naamath in Uz.

11. Eliphaz-- The view of Rawlinson that "the names of Job's three friends represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean name, Esau's oldest son (Ge 36:4); and Teman, son of Eliphaz (Ge 36:15), called "duke." Eusebius places Teman in Arabia-Petræa (but see on Job 6:19). Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (Am 1:12). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south. Temanites were famed for wisdom (Jr 49:7). Baruch mentions them as "authors of fables" (namely, proverbs embodying the results of observation), and "searchers out of understanding." Bildad the Shuhite-- Shuah ("a pit"), son of Abraham and Keturah (Ge 25:2). Ptolemy mentions the region Syccea, in Arabia-Deserta, east of Batanea. Zophar the Naamathite-- not of the Naamans in Judah (Jos 15:41), which was too distant; but some region in Arabia-Deserta. Fretelius says there was a Naamath in Uz.


<hi type="bold">12. toward heaven--</hi>They threw ashes violently upwards, that they might fall on their heads and cover them--the deepest mourning (<reference osisRef="Josh.7.6">Jos 7:6</reference>; <reference osisRef="Acts.22.23">Ac 22:23</reference>).

12. toward heaven-- They threw ashes violently upwards, that they might fall on their heads and cover them--the deepest mourning (Jos 7:6; Ac 22:23).


<hi type="bold">13. seven days ... nights--</hi>They did not remain in the same posture and without food, &c., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning (<reference osisRef="Lam.2.10">La 2:10</reference>). Seven days was the usual length of it (<reference osisRef="Gen.50.10">Ge 50:10</reference>; <reference osisRef="1Sam.31.13">1Sa 31:13</reference>). This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance. <chapter eID="Job.2"/>

13. seven days... nights-- They did not remain in the same posture and without food, &c., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning (La 2:10). Seven days was the usual length of it (Ge 50:10; 1Sa 31:13). This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance.


<title type="x-s2">CHAPTER 3</title>
 THE POEM OR DEBATE ITSELF (Job 3:2-42:6). FIRST SERIES IN IT (Job 3:<reference osisRef="1Cor.14.22">1-14:22</reference>). JOB FIRST (<reference osisRef="Job.3.1-Job.3.26">Job 3:1-26</reference>).
 <title type="x-s3"><reference osisRef="Job.3.1-Job.3.19">Job 3:1-19</reference>. Job Curses the Day of His Birth and Wishes for Death.</title>

<hi type="bold">1. opened his mouth--</hi>The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (<reference osisRef="Ps.78.2">Psa 78:2</reference>). He formally began.

<hi type="bold">cursed his day--</hi>the strict Hebrew word for "cursing:" not the same as in <reference osisRef="Job.1.5">Job 1:5</reference>. Job cursed his birthday, but not his God.

CHAPTER 3 THE POEM OR DEBATE ITSELF (Job 3:2-42:6). FIRST SERIES IN IT (Job 3:1-14:22). JOB FIRST (Job 3:1-26). Job 3:1-19. Job Curses the Day of His Birth and Wishes for Death. 1. opened his mouth-- The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Psa 78:2). He formally began. cursed his day-- the strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.


<hi type="bold">2. spake--</hi>Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (<reference osisRef="Jer.20.14">Jr 20:14</reference>). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.

2. spake-- Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (Jr 20:14). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.


<hi type="bold">3. the night in which--</hi>rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in <reference osisRef="Job.3.7">Job 3:7</reference>, and in <reference osisRef="Ps.19.2">Psa 19:2</reference>. The birth of a male in the East is a matter of joy; often not so of a female.

3. the night in which-- rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in Job 3:7, and in Psa 19:2. The birth of a male in the East is a matter of joy; often not so of a female.


<hi type="bold">4. let not God regard it--</hi>rather, more poetically, "seek it out." "Let not God stoop from His bright throne to raise it up from its dark hiding-place." The curse on the day in <reference osisRef="Job.3.3">Job 3:3</reference>, is amplified in <reference osisRef="Job.3.4">Job 3:4</reference>, <reference osisRef="Job.3.5">5</reference>; that on the night, in <reference osisRef="Job.3.6-Job.3.10">Job 3:6-10</reference>.

4. let not God regard it-- rather, more poetically, "seek it out." "Let not God stoop from His bright throne to raise it up from its dark hiding-place." The curse on the day in Job 3:3, is amplified in Job 3:4, 5; that on the night, in Job 3:6-10.


<hi type="bold">5. Let ... the shadow of death--</hi>("deepest darkness," <reference osisRef="Isa.9.2">Is 9:2</reference>).

<hi type="bold">stain it--</hi>This is a later sense of the verb [Gesenius]; better the old and more poetic idea, "Let darkness (the ancient night of chaotic gloom) resume its rights over light (<reference osisRef="Gen.1.2">Ge 1:2</reference>), and claim that day as its own."

<hi type="bold">a cloud--</hi>collectively, a gathered mass of dark clouds.

<hi type="bold">the blackness of the day terrify it--</hi>literally, "the obscurations"; whatever darkens the day [Gesenius]. The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. Umbreit explains it as "magical incantations that darken the day," forming the climax to the previous clauses; <reference osisRef="Job.3.8">Job 3:8</reference> speaks of "cursers of the day" similarly. But the former view is simpler. Others refer it to the poisonous simoom wind.

5. Let... the shadow of death-- ("deepest darkness," Is 9:2). stain it-- This is a later sense of the verb [Gesenius]; better the old and more poetic idea, "Let darkness (the ancient night of chaotic gloom) resume its rights over light (Ge 1:2), and claim that day as its own." a cloud-- collectively, a gathered mass of dark clouds. the blackness of the day terrify it-- literally, "the obscurations"; whatever darkens the day [Gesenius]. The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. Umbreit explains it as "magical incantations that darken the day," forming the climax to the previous clauses; Job 3:8 speaks of "cursers of the day" similarly. But the former view is simpler. Others refer it to the poisonous simoom wind.


<hi type="bold">6. seize upon it--</hi>as its prey, that is, utterly dissolve it.

<hi type="bold">joined unto the days of the year--</hi>rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."

6. seize upon it-- as its prey, that is, utterly dissolve it. joined unto the days of the year-- rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."


<hi type="bold">7. solitary--</hi>rather, "unfruitful." "Would that it had not given birth to me."

7. solitary-- rather, "unfruitful." "Would that it had not given birth to me."


<hi type="bold">8. them ... curse the day--</hi>If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (<reference osisRef="Jer.9.17">Jr 9:17</reference>). But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (<reference osisRef="Isa.27.1">Is 27:1</reference>), such as is meant by "leviathan." Therefore, the expression, "cursers of day," refers to magicians, who were believed to be able by charms to make a day one of evil omen. (So Balaam, <reference osisRef="Num.22.5">Nu 22:5</reference>). This accords with Umbreit's view (<reference osisRef="Job.3.7">Job 3:7</reference>); or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up them and their country" [Herodotus]. Necromancers claimed power to control or rouse wild beasts at will, as do the Indian serpent-charmers of our day (<reference osisRef="Ps.58.5">Psa 58:5</reference>). Job does not say they had the power they claimed; but, supposing they had, may they curse the day. Schuttens renders it by supplying words as follows:--Let those that are ready for anything, call it (the day) the raiser up of leviathan, that is, of a host of evils.

8. them... curse the day-- If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (Jr 9:17). But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Is 27:1), such as is meant by "leviathan." Therefore, the expression, "cursers of day," refers to magicians, who were believed to be able by charms to make a day one of evil omen. (So Balaam, Nu 22:5). This accords with Umbreit's view (Job 3:7); or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up them and their country" [Herodotus]. Necromancers claimed power to control or rouse wild beasts at will, as do the Indian serpent-charmers of our day (Psa 58:5). Job does not say they had the power they claimed; but, supposing they had, may they curse the day. Schuttens renders it by supplying words as follows:--Let those that are ready for anything, call it (the day) the raiser up of leviathan, that is, of a host of evils.


<hi type="bold">9. dawning of the day--</hi>literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.

9. dawning of the day-- literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.


<hi type="bold">12. Why did the knees prevent me?--</hi>Old English for "anticipate my wants." The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (<reference osisRef="Gen.30.3">Ge 30:3</reference>; <reference osisRef="Gen.50.23">50:23</reference>; <reference osisRef="Isa.66.12">Is 66:12</reference>).

12. Why did the knees prevent me?-- Old English for "anticipate my wants." The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (Ge 30:3; 50:23; Is 66:12).


<hi type="bold">13. lain ... quiet ... slept--</hi>a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep" (<reference osisRef="Ps.13.3">Psa 13:3</reference>); especially in the New Testament, where the resurrection-awakening is more clearly set forth (<reference osisRef="1Cor.15.51">1Co 15:51</reference>; <reference osisRef="1Thess.4.14">1Th 4:14</reference>; <reference osisRef="1Thess.5.10">5:10</reference>).

13. lain... quiet... slept-- a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep" (Psa 13:3); especially in the New Testament, where the resurrection-awakening is more clearly set forth (1Co 15:51; 1Th 4:14; 5:10).


<hi type="bold">14. With kings ... which built desolate places for themselves--</hi>who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [Umbreit]. The "for themselves" marks their selfishness. Michaelis explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.

14. With kings... which built desolate places for themselves-- who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [Umbreit]. The "for themselves" marks their selfishness. Michaelis explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.


<hi type="bold">15. filled their houses with silver--</hi>Some take this to refer to the treasures which the ancients used to bury with their dead. But see <reference osisRef="Job.3.26">Job 3:26</reference>.

15. filled their houses with silver-- Some take this to refer to the treasures which the ancients used to bury with their dead. But see Job 3:26.


<hi type="bold">16. untimely birth--</hi>(<reference osisRef="Ps.58.8">Psa 58:8</reference>); preferable to the life of the restless miser (<reference osisRef="Eccl.6.3-Eccl.6.5">Ec 6:3-5</reference>).

16. untimely birth-- (Psa 58:8); preferable to the life of the restless miser (Ec 6:3-5).


<hi type="bold">17. the wicked--</hi>the original meaning, "those ever restless," "full of desires" (<reference osisRef="Isa.57.20">Is 57:20</reference>, <reference osisRef="Isa.57.21">21</reference>).

<hi type="bold">the weary--</hi>literally, "those whose strength is wearied out" (<reference osisRef="Rev.14.13">Re 14:13</reference>).

17. the wicked-- the original meaning, "those ever restless," "full of desires" (Is 57:20, 21). the weary-- literally, "those whose strength is wearied out" (Re 14:13).


<hi type="bold">18. There the prisoners rest--</hi>from their chains.

18. There the prisoners rest-- from their chains.


<hi type="bold">19. servant--</hi>The slave is there manumitted from slavery.

19. servant-- The slave is there manumitted from slavery.


<title type="x-s3"><reference osisRef="Job.3.20-Job.3.26">Job 3:20-26</reference>. He Complains of Life because of His Anguish.</title>

<hi type="bold">20. Wherefore giveth he light--</hi>namely, God; often omitted reverentially (<reference osisRef="Job.24.23">Job 24:23</reference>; <reference osisRef="Eccl.9.9">Ec 9:9</reference>). Light, that is, life. The joyful light ill suits the mourners. The grave is most in unison with their feelings.

Job 3:20-26. He Complains of Life because of His Anguish. 20. Wherefore giveth he light-- namely, God; often omitted reverentially (Job 24:23; Ec 9:9). Light, that is, life. The joyful light ill suits the mourners. The grave is most in unison with their feelings.


<hi type="bold">23. whose way is hid--</hi>The picture of Job is drawn from a wanderer who has lost his way, and who is hedged in, so as to have no exit of escape (<reference osisRef="Hos.2.6">Ho 2:6</reference>; <reference osisRef="Lam.3.7">La 3:7</reference>, <reference osisRef="Lam.3.9">9</reference>).

23. whose way is hid-- The picture of Job is drawn from a wanderer who has lost his way, and who is hedged in, so as to have no exit of escape (Ho 2:6; La 3:7, 9).


<hi type="bold">24. my sighing cometh before I eat--</hi>that is, prevents my eating [Umbreit]; or, conscious that the effort to eat brought on the disease, Job must sigh before eating [Rosenmuller]; or, sighing takes the place of good (<reference osisRef="Ps.42.3">Psa 42:3</reference>) [Good]. But the first explanation accords best with the text.

<hi type="bold">my roarings are poured out like the waters--</hi>an image from the rushing sound of water streaming.

24. my sighing cometh before I eat-- that is, prevents my eating [Umbreit]; or, conscious that the effort to eat brought on the disease, Job must sigh before eating [Rosenmuller]; or, sighing takes the place of good (Psa 42:3) [Good]. But the first explanation accords best with the text. my roarings are poured out like the waters-- an image from the rushing sound of water streaming.


<hi type="bold">25. the thing which I ... feared is come upon me--</hi>In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third.

<hi type="bold">that which I was afraid of is come unto me--</hi>namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.

25. the thing which I... feared is come upon me-- In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third. that which I was afraid of is come unto me-- namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.


<hi type="bold">26. I was not in safety ... yet trouble came--</hi>referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows. "And" (not, "yet") a fresh trouble is coming, namely, my friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy. <chapter eID="Job.3"/>

26. I was not in safety... yet trouble came-- referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows. "And" (not, "yet") a fresh trouble is coming, namely, my friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Job.4.1-Job.4.21">Job 4:1-21</reference>. First Speech of Eliphaz.</title>

<hi type="bold">1. Eliphaz--</hi>the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.

CHAPTER 4 Job 4:1-21. First Speech of Eliphaz. 1. Eliphaz-- the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.


<hi type="bold">2. If we assay to commune--</hi>Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.

2. If we assay to commune-- Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.


<hi type="bold">3. weak hands--</hi><reference osisRef="Isa.35.3">Is 35:3</reference>; <reference osisRef="2Sam.4.1">2Sa 4:1</reference>.

3. weak hands-- Is 35:3; 2Sa 4:1.


<hi type="bold">5. thou art troubled--</hi>rather, "unhinged," hast lost thy self-command (<reference osisRef="1Thess.3.3">1Th 3:3</reference>).

5. thou art troubled-- rather, "unhinged," hast lost thy self-command (1Th 3:3).