Chapter XXXVI (continued, part 3)
to come near enough the palrfce to inform her of the cause of such sudden and extreme distress. r>. Then called Ksthei' for Hatacli, one of the king's chamberlains, whom he Iiad appointed to attend upon her—Communication with the women in the harem is hardly eveto be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office, of the seraglio, and, when the commission is executed, the subaltern communicates It to the superintendent, by whom It is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service. Is always appointed by the king; but It Is his interest, as well as his duty, to Ingratiate himself with the queen also; and, accordingly, we find Ilatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist her powerful Intlucnoe.
8. charge her that she should go in unto the king— This language Is exceedingly strong, and, as It <'aii scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as Imploring rather than commanding her, In the name of her brethren, and In the name of her God, to make a direct appeal to the feelings of her royal husband.
11. whosoever, whether man or woman, shall rome unto the king Into the Inner court, who Is not called —The Persian kings surrounded themselves with an almost Impassable circle of forms. The law alluded to was first enacted by Deloces, king of Media, and ivfler-
Eithei's Banquet to the King and Haman. ESTHER "V, VI. Mordecai Rewarded for Former Service.
der rod, but destitute of any knob or ornament. On the Khorsabad reliefs the rod is painted red, doubtless to repre'
wards, when the empires were united, adopted by the Per-
sians, (hat all business sliould be transacted and petitions transmitted to the Icing tlirough his ministers; and although the restriction was not intended, of .course, to apply to the qaeen, yet from the strict and inflexible character of the Persian laws, and the extreme desire to
sent gold; proving that " the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times. [Goss.] It was extended to FJsther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favourable reception given to the suit she had come to prefer, touched the top of the sceptre—This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king. 3. It shall be even given thee to the lialf of the kingdom—This mode of speaking originated in the Persian custom of appropriating for the maintenance of great men, or royal favourites, one city for his bread, another for his wine, a third for his clothes, Ac, so that the phrase denoted great liberality. 4. let the king and Haman come this day unto the banquet that I have prepared for him—There was great address in this procedure of Esther's; for, by showing such high respect to the king's favourite, she would the better insinuate her-
exalt the majesty of the sovereign, even his favourite
wife had not the privilege of entree, except by special favour and indulgence. Esther was suffering from the severity
of this law ; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause In this awful emergency. 13, 14, Then Mortlecal commanded to answer Esther—His answer was to this efTect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race —that he (Mordecai) confidently believed God would in-
terpose, and, if not through her, by some other deliverer, save his people; but that the duty evidently devolved on
her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous
heart, not doubting of success. 16. so tvlll 1 go in unto the king, whicli is not according to tlie law—The appeal of Mordecai was irresistible; and having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt. I . . . and my maidens—It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion.
self into the royal alTections; and gain a more suitable opportunity of making known her request. 8. let the king and Haman com<f to the banquet that I shall prepare—The king ate alone, and his guests in an adjoining liall ; but they were admitted to sit with him at wine. Haman being the only Invited guest with the king and queen, it was natural that he should have been elated with the honour.
Ver. 1-14. Esther Invites the King and Haman to A Banquet. 1. Esther put on her royal apparel—It was not only natural, but, on such occasions, highly proper and expedient, that the queen should decorate herself in a style becoming her exalted station. On ordinary occasions she might reasonably set ofi'her charms
Ver. 1-14. Ahasuekus Rewards Mordecai for Former Service. 1. the king . . . commanded to bring tlie book of records of the chronicles—In Eastern courts, there are scribes or officers whose duty it Is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of intorest, and It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but a source of instruction to the monarch, by reviewing the important incidents of his own life, as' well as those of his ancestors. There was, therefore, nothing uncommon In this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture. In his ordering the book then to be read to him, and in his attention having been specially directed to the Important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible. 4. Now Haman was come into the outward court—This was early in the morning. It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master. 6. Wliat shall be done unto tlie man whom the king delighteth to honour 1—In bestowing tokens of their favour, the kings of Persia do not at once, and as it were by their own will, determine the kind of honour that shall be awarded; but they turn to the courtier standing next In rank to themselves, and ask him what shall be done to the individual who has rendered the service specified; and according to the answer received, the royal mandate is issued. 8. the royal apparel , . . which the klncuseth to wear—A coat which has been on the back of a king or prince Is reckoned a most honourable gift, and is given with great ceremony, the horse that the king rldeth upon—Persia was a country of horsesj and the high-bred charger that the king rode upon acquired, In the eyes of his venal subjects, a sort of sacrodness from that circumstance, and the crown royal which Is set up«n his head—Either the royal turban, or ft may be a tiara, with which, on state processions, the horse's head was adorned 9. delivered to the hand of one ofthe king's most noble 365
to as much advantage as possible; but, on the present occasion, as she was desirous to secure the favour of one who •ostained the twofold character of her husband and her (Wvereign, public as well as private considerations—a regard to her personal safety, ao less than the preservation of her doomed countrymen—urged upon her the propriety of using every legitimate means of recommending her-
self to the favourable notice of Ahasuerus. the king sat npon his royal throne In the royal house, over against the gate of the Itouse—The palace of this Persian king seems to have been built, like many more of the same quality and description, with an advanced cloister, over against the gate, made in the fashion of a large penthouse, supported only by one or two contiguous pillars in the front, or else in the centre. In such open structures as these, In the midst of their guards and counsellors, are the bashaws, kadis, and other great officers, accustomed to distribute justice, and transact the public affairs of the provinces. [Shaw's Travels.] In such a situation the Persian king was seated. The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, Inlaid with that metal, and covered with splendid tapestry, and no one save the king might sit down on It under pain of death. It is often found pictured on the Persepolltan monuments, and always of the same fash 1 on . !2. the king held out to Esther the golden sceptre that was in his hand—This golden sceptre receives an Interesting Illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolls, copied by Sir Robert Ker Porter, we see King Darius enthroned In the midst of his court, and walking abroad In equal state; in either case he carries In his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the Burnmlt. In the Assyrian alabasters, as well those found at NImroud as those from Khorsabad, "the great king'' Is furnished with the same appendage of royalty, a sleu-
FTiitiinn Haiu/ed on his own Gallnwf. ESTHER VII, VIII. The Jcvs aUov:ed to Defend Themsehei.
to Mordecal — By that act transferring to him nil the power and authority which the ring symbolized, and promoting him to the high dignity which Haman had formerly lilled. Esther set Mordecal over the house of Haman—As her steward or factor, to manage that huge and opulent estate which had bei^n assigned to her. Esther spake yet again before the king, an«l fell do« ii at his feet—The king was then not reclining at table, but sitting on a divan, most probably in tlie Persian attitude, leaning back against the cushions, and ojie foot undei him. besought him with tears to put away the mischief of Hainan— i.e., to repeal the sanguinary edict which, at the secret instigation of Haman, had been re-
I»rlnr«-s . . . array tlie man—On grand and public occa-
sions, t hf royal steed is led by the highest suljjeot throuijh
the principal streets of the city, a ceremony which may occupy several hours. 11. Then Haman took, &c.—This BUdden reverse, however painful to Haman as an indi-
vidual, is particularly characteristic of the Persian man-
ners. 1-4. came tlie king's chamberlains, and liasteneii
to bring Haman unto the banqnet^Besides the invita-
tion given to an entertainment, a message is always sent
to the guests, immediately at tlie day and hour appointed,
to announce that all things are ready.
CHAPTER VII. Ver. \-f\ Esther Sues for her own Life and tiif,
centljpassed (ch. 8. 12). 4. Tlien tlie king held out the golden sceptre toward Esther—In token that her request was accepted, and that she needed no longer to maint.iin the luimble attitude of a suppliant. 5,6. reverse tlte letters devised by Haman ... to destroy the Jews—Tlie whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditatetJ massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that tlie decree should be immediately reversed—all indicate tlie queen's wisdom and
IjIFE of HEit People. 4. we are sold, I and my people
to be destroyed— i. e., by the cruel and perfidious scheme
oi that man, who oflfered an immense sum of money to purchase our extermination. Esther dwelt on his contemplated atrocity, in a variety of expressions, which
botli evinced the depth of her own emotions, and were intended to awaken similar feelings in the king's breast. But if we had been sold for bondmen and bondwomen, I had held my tongue—Though a great calamity to the Jews, the enslavement of that people might have enriched the national exchequer, and, at all events, the policy, if found from experience to be bad, could be
skill, and she succeeded in this point also.
altered. But the destruction of such a body of people would be an irreparable evil, and all the talenta Haman might pour into the treasury could not compensate for
7-H. AHASUERU.S Grants to thk Jews to Defend THEMSELVES. 8. Write ... in the Iting's name, and seal It wltl» the king's ring—Hence it is evident that the royal ring liad a seal in it, wliicli, being affixed to auy document, authenticated it witli the stamp of royal au-
the loss of their services.
7-10. The King Causes Haman to be Hanged on his OWN Gallows. 7. he saw that there was evil detcrmiited against him by tlie king—When tlie king of Per-
thorit.v. which . . . ii»ay no man reverse—This is added as the reason why he could not comply, with the queen'* request for a direct reversal or recall of Haman's letters,
sia orders an offender to be executed, and tlien rises and goes into the women's apartment, it is a sign that no mercy is to be hoped for. Even the sudden rising of the king in anger was the same as if he had pronounced sen-
viz., that the laws of the Medes and I'ersians, once passed, were irrevocable. 10. sent . . . by posts . . . and rlderi on . . . camels, and young droiiiednries—The busitjcss being very urgent, the swiftest kiml of camel wovild be employed, and so the word in tlie original denotes -the
tence. 8. Haman was fallen upon the be<l wl»ereon Esther was—We do not know the precise form of the couches on which the Persians reclined at table. But it is probal)!e that they were not very different from those used by the Greeks and Romans. Haman, perhaps, at
j('i)i(i-c«mci—young dromedaries al.so are used to carr.v expresses, being remarkable for tlie nimbleness and ease of their movements. Animals of tliis description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay. 11-13. the king grantetl to the .Tews ... to stand for their
first stood up to beg pardon of Esther; but driven in his extremity to resort to an attitude of the most earnest supplication, he fell prostrate on the couch where the queen was recumljent. The king returning that instant was
fired at what seemed an outrage on female modesty, tliey covered Haman's face—The import of this striking action is, tliat a criminal is unworthy any longer to look on the face of the king, and hence, when malefactors are consigned to their doom in Persia, the lirst thing is to cover tlie face with a veil or napkin. 9. Harbonah, one of the chamberlains, said before the king, Beltold also the gallows—This eunuch had probably been the messenger sent with the invitation to Haman, and on that occasion had seen the gallows. The information he now volunteered, as well it may be frotn abhorrence of Haman's cold-blooded conspiracy as from sympathy with his amiable mistress, Involved with her people in imminent peril. 10. So they hanged Haman on the gallows that he had prepared—He has not been the only plotter of mischief whose feet have been taken In the net which they hid (Psalm 9. 15). But never was condemnation more
life . . . to slay . . . all . . . that would assault them— The fixed and unalterable character claimed for I'ersian edicts often placed the king in a very awkward dilemma ;
for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the eonsetiuences. This was the reason on account of which the king was laid under a necessity not to reverse, but to Issue a contradictory
edict; according to which it was enacted that if, pursuant
to the first decree, the Jews were assaulted, they might, by virtue of tlie second, defend themselves and even slay their enemies. However str.aiigo and even ridiculous
this mode of procedure may appear, it was the only one which, from the peculiarities of court eti(jU(>tte In Persia, could be adopteil. Instances occur in sacred (Daniel i>. 14), no less than profane, liistor.v. Many passages of the l!il)lo
attest the truth of this, partlcularl.v the well-known Incident of Daniel's being cast into the den of lions, in <'onformit.v with the rash decree of Darius, though, as it afterwards appeartKl, contrar.y to the personal tleslre of thai monarch. That the law of Persia has uiidergone no change In this respect, and the power of the monarch not less Immutable, appear from many anecdotes related in the books of modern travellers through tlmt country.
Just, and retribution more merited, than the execution of that gigantic criminal.
CHAPTER VIII'. Ver. 1-6. MORDECAi Advanced. 1. On that day did
., . . AhaHucrus give the house of Haman . . . unto Esther-His property was confiscated, and evc^ry tiling toelongiug to him, as some compensation for the peril to which she liad been exposed. Mordecai came before the king— j. e., was Introduced at court and appointed one of the seven counsellors. Esther dlsplay(Ml great prudence and addn^ss In fccknowlcdging Mordccal's relation to her at the moirumt most llttiMl to \w of eminent service to hun. 'i. the king took off his ring . , . and gave It
iry-\7. MoKDECAi's Honours, AND the Jews" Joy. l». Mordecal went out ... In royal nppnrel—He was Invested with the khelaat of olTlclal honour. .\ dress of blue and wliltit was held In great estimation among the Persians; so that Mordecal, whom the king deliglili d to honour, was in fact arrayed in the royal ilrcss and Inslg-
.'/Vif Jens Slay their Enemies. ESTHER IX, X. The Insiilution of the Fea^t of Purim,
uia. The variety and the kind of insignia worn by a favonrito at once makes Icnown to tlie people tlie particular dignity to wliich lie has been raised.
ion of the lot. In consequence of the signal national deliverance which Divine providence gave tliem from the infamous machinations of Haman, Mordecai ordered the Jews to commemorate that event by an anniversary fes-
tival, whicli was to last for two days, in accordance with the two d.iys' war of defence they liad to maintain. There was a slight difference in tlie time of this festival
Ver. 1-19. The Jews Si^ay theik Enemies with the Ten Sons of Haman. 1. in the twelfth month, . . . on the thirteenth day of the same—This was the day which Haraan's superstitious advisers had led him to Beiect as the most fortunate for the execution of his exterminating scheme against the Jews. a. The Jews gathered themselves . . . no man could withstand them—The tables were now turned in tlieir favour; and though their enemies made their long meditated attaclt,
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 autliority, 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 on annual feast,
tliey were not only at liberty to act on the defensive, l)ut through the powerful influence enlisted on tlieir side at court, togetlieswitli the blessing of God, they were everywhere victorious, the fear of them fell upon all people —This impression arose not alone from the consciousness of the all-powerful vizier being tlieir countryman, but from tlie hand of God appearing so visibly interposed to efTect their strange and unexpected deliverance. 5-16. Thus the Jews smote all their enemies—The effect of
tlie celebration of which is kept up srtll. On both days 6f tlie feast, the modern Jews read over the Megillah or boolc of Esther in tlieir synagogues. The copy read must not be printed, but written on vellum in tlie form of a
roil; and the names of the ten sons of Haman are written on it in a peculiar manner, being ranged, they say, like so many bodies on a gibbet. The reader must pronounce
tlie two antagonistic decrees was, in the mean time, to raise a fierce and bloody war between the Jews and their enemies throughout the Persian empire; but through the dread of Esther and Mordecai, the provincial governors universally favoured their cause, so that their enemies fell in great numbers. 13. let it be granted to the .Tews which are in SItushan to do to-morrow also according unto this day's decree—Their enemies adroitly concealing themselves for the first day might have returned on the next, when they imagined that tlie privilege of the Jews was expired ; so that that people would have been surprised and slain. Tlie extension of the decree to another day at tlie queen's special desire has exposed her to tlie eliarge of being actuated by a cruel and vindictive disposition. But her conduct in mailing this request is capable of full vindication, on the ground (1.) that Hainan's sons having taken a prominent part in avenging tlieir fatlier's fall, and having been previously slain in the melee, the order for tlieexposure of their dead bodies on the gallows was only intended to brand them with public infamy for their malice and hatred to tlie Jews; and (2.) tlie autl-Jewish party liaving, in all probability, been instigated through the arts or influence of Hainan to acts of spiteful and wanton oppression, tlie existing state of feeling amongst tlie natives required some vigorous and decisive measure to prevent the outbreak of future aggressions. The very circumstance oftheir slaying 8()0 Jews in the immediate vicinity of the court (r. 6, 15)
all these names in one breath. Whenever Haman's iianae
is pronounced, they make a terrible noise in tlie 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.]
Ver. 1-3. Ahasuerus' Greatness. Moiidecai'.s Advancement. 1. Ahasuerus laid a tribute—This passage being an appendix to the history, and improperly separated from the preceding cliapter, 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 ail parts of his vast empire. iJ. the declaration of the greatness of Mordecai—Tlie experience of tills pious and excellent Jew verified the statement, " he that huinbleth himself shall be exalted." From sittingcontentedly at the king's gate, he was raised to tlie 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 tlie true religion was of the greatest usefulness for promoting tiie welfare of the Jewish people, as well as for advancing the glory of God. 3. ]TIordecai . . . was next unto King Ahasuerus . , , great among the .Tews, &c.—The elevation of tills pious and patriotic .lew 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 ail 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, and this providential interposition is all the more remarlialile, that, as in the analogous case of Joseph, it was displayed In making the ordinary and natural course of tilings lead to the most marvellous results. To use the pious words of au eminent prelate, " tliough in the whole of this episode there wa.s no extraordinary manifestation of God's power, no particular cause or agent that was In Its working advanced aliove the ordinary pitch of nature, yet the contrivance, and suiting these ordlnnry agents appoint^'d b.v God, is in Itself more admirable than If the same end had been effected by means that were truly miraculous." The sudden advancement of iiidlvlduJils from obscurity and neglect to the higliest stations of power and Influence is,
Is a proof of the daring energy and deep-rooted malice by whicli multitudes were actuated against the .lews. To order an extension, therefore, of tlie permissive edict to the Jews to defend themselves, was perhaps no more than affording an opportunity for their enemies to be publicly known ; and though it led to so awful a slaughter Of 75,(KK) of their enemies, there is reason to believe that these were chiefly Amalekites, in the fall of wliom on this occasion, the prophecies (Exodus 17.11, 16; Deuteronomy
25. Ifl) against tliat doomed race were accomplished. 19. a day of . , . feasting . . . and of sending portions one to another—^The princes and people of the East not only Invite their friends to feasts, but it is their custom to send a p<)rti(m of the banquet to those who cannot well come to it, especially tlieir relations, and tliose who are detainiid at home in a state of sorrow or distress.
2(J-:?-2. The Two Days OF Purim MADE Festivai.. 20. Mortlecal wrote these things—Commentators are not agreed what is particularly meant by "these things;" whether the letters following, or an account of tliese marvellous events to be preserved In tlie families of the Jewish people, and transmlttfd from one generation to inotlier. !4t4. they called these days PurIm, after the name of Pur—Pur, in the Persian language, signifies lot; and the feast of Purlm, or lots, has a reference to the time Unving been pitched upon by Hainan through the decis-
in Eastern courts, no ex tin ordlnnry nor un frequent i)C( u: -
Introduclion. JOB. Introduction.
fence. The caprice, the weak partiality of the reigning sovereign, or, it may be, his penetrating discernment in discoveriii? latent energy and talent, has often "raised the beggar from the dunghill, and set him among princes." 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 circum-
stances of Mordecai's advancement, not only his gaining the favour 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 Ills 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.
THE BOOK 'OF JOB.
INTKODUCTION.
Job a BeaLi Pekson.—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 sei'cn, 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 l?iree 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 Ezekiel 14. 14 (cf. v. 16, 20) speaks of "Job" In conjunction with " Noah and Daniel," real persons. St. James (5.
11) also refers to Job as an example of " patience," which he would not have been likely to do had .Tob 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 douftimfir 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 subslaniialli/ those which appear lu the book, but that the studied and poetic form were given by Job himself, guided by the Holy Spirit. He lived ono 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; tliis will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job—repe-ntonce (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 Desertft. between Palestine and the Euphrates, called by Ptolemy (Oeoffraphy 19) Ausitai or Aisitai. In Genesis 10. 2! ; 22. 21
36.28; and 1 Chronicles 1. 17, 42, it is the name of a man; in Jeremiah 25.20; I,amentatlons 4.21; and Job 1.1, itisa country. Uz, in Genesis 22.21, Is said to be tlie son of Nahor, brother of Abraham—a different person from the one mentioned (Genesis 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. Cf. as to tlie dwelling of the sons of Shem In Genesis 10. 30, " a mount
of the East," answering to " men of the E<u<t " (Job 1. 3). Rawlin.son, 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 tliat quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. Tlie tornado from " the wilderness" (ch. 1. 19) agrees with the view of It being Arabia Deserta. Job (ch. 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, tlie 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 Mosea, i. e., about the time of Isaac: eighteen hundred years before Clirlst, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's lengtli of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, viz., the worslilp of the sun, moon, and heavenly hosts (called Saba, whence arises the title Lord o{Sabaoth,RH opposed to Habeaiiism) (ch. 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 miglit graciously accommodate Himself to existing t'ustoms b(fore the law. 4. The language of Job Is Hebrew, liitersperseil occasionally with Syrlac and Arabic expressions. Implying a time when all the Slumiltlc tribes spoke ono common tongue and had not branched Into dUlorent dialects, Hebrew, Syrlac, and Arable. 5. lie speaks of the most ancient kind of wrltlhg, viz., sculpture. Klches also are recltoned by cattle. The Hebrew word, translated apiece of monc//, ought rather bo rendered a Ia7nb. 6. There Is no allusion to the exodus from Egypt and to the minu-lcs that accompanied It; nor to the destruction of Sodom and Gomorrah (Patrick, however, thinks there Is); though there Is to the Flood (ch. 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 rlgliteous, had Job and Ills 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 priesthooU, temple, or «ousecrated altar.
yo8
Introduction. JOB. [nfroduclion.
The Writer.—All the foregoing facta accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for la the work of an Arabian emir. There is precisely tliat degree
of knowledge of primitive tradition (see eh. 31. 33, as to Adam) whicli 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 moi'e competent to compose tlie work tlian Eliliu, to whom Lightfoot attributes it. Tlie style
forbids its being attributed to Moses, to whom its composition is by some attributed, " whilst lie was among the Midianites, about b. c. 1520." But the fact, that it, though not a Jewish book, appears among tlie Hebrew siicred
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 afl[liction, 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 (1 Corinthians 3. 19) quotes it (Job 5. 13) with the formula, "It is writ-
ten." Our Saviour, too (Matthew 24. 28), plainly refers to Job 29. 30. Cf. also James 4. 10 and 1 Peter 5. 6 with Job
22. 29; Romans 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," Luke 24. 41).
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, whicli 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
ai'e assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the eldest, leads the way. Zopliar, at his third turn, failed toispeak, thus virtually owning himself overcome (ch. 27.)
and therefore Job continued his reply, which forms three speeches (chs. 26., 27., 28. ; 29.-31). Elihu (ch. 32.-37.) is allowed four speeches. Jehovah makes three addresses (ch. 38.-41). Thus, throughout there is a tripartite division. The whole
is divided into ttree parts—the prologue, poem proper, and epilogue. The poem, into three—I. The dispute of Job and his three friends; 2. The address of Elihu; 3. The address of God. There are tfiree series in the controversy, and in the same order. The epilogue (ch. 42.) also Is threefold; Job's justification, reconciliation with bis friends, restora-
tion. The speakers also in their successive speechesregularly adoance 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 difliculty.'^ And to it Job plainly refers in ch. 14. 14, and ch. 19. 25. f 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 (ch. 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 (Numbers
24. 17) was clear enough to lead the wise men of the Bast by the star (Matthew 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 (cf. 1 Peter 1. 11, 12). The doctrine, thoii<ih 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 (Psalm
16. 10; 17. 15), still felt the difficulty not entirely solved thereby (Psalm 83). 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 6eems dark in his present dealings; but He also noiv providentially and morally governs the world and all the ecentii
of human life. Even the comparatively righteous are not without sin which needs to be corrected. Tlie 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. "Viacrucis,via salutis." 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 otlier. "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 favour. 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 laboured 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, and in the East especially it was customary to preserve their sentiments in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or metre, but in a form peculiar to itself :—l. In an alphabetical arrangement samewhat like our acrostic. For instance. Lamentations 1. 2. The same verse repeated at Intervals; as Psalms 42., 107. 3. Rhythm of gradation. Psalms of dcffreci, 120.-134, In which the expression of the previous verse is resumed and carried forward in the next (Psalm 121). 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 (Genesis 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 (Psalm 22. 27; Isaiah 15. 1) ; sometimes with double parallelism (Isaiah 1. 15). (2.) The antithetic, in which the idea of the second clause is the converse of Uiat in the first (Proverbs 10. 1). (3.) The synthetic, where there is a correspondence between diflerent 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. i-'J). Also alternate (Isaiah 51. 19). " Desolation and destruction, famine and sword," i. e., desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Matthew 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 Si)irit of Hebrew Poetry by Herder, translated by Marsh. The simpler and less artificial forms of parallelism prevail In Job—a marlr cf its early age.
TJtc noiiner.s of Job, his Weidlh, etc. JOB I. Being AfflicteJ, he still Blesses God,
known to the patriarchs by this name. But, as the name occurs previously in Genesis, 2. 7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was Ke knewn peculiftrly and publicly in the c/inrmVcr which the name means, viz., making things to be, fulfilling the promises made to their forelathers. This name, there-
I FART 1.—PROLOGUE OR HISTORICAl, INTRODUCTION IN PROSE—CIIAI'TKRS I., II.
Ver. 1-0. The Holiness of Joh, His Wealth, &c. 1. ITz—North Of Arabia Desprta, lying fo wards the Euplirates;
fore, here, is no objection against the antiquity of tlie 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 ou Job is similar to that with which he looked im .\dani 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 hini-self (ch. 4. 19; i:i. !.">; Jude G). In the book of .Job, Satan is first designated by name: Satan, in Heiireiv, one who lies in wait ; an Adversary in a court of Justice (1 Chronicles 21. 1; I'salni 109.6; Zechariah 3. 1); the accuser (llevelation 12. 10). He has got 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 ou man's side against Satan (Isaiah 42. 21); and so Jesus Christ can plead as our Advocate against the adversary (Ilomans 8. 33). 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 (Genesis 3. 1). He is called Prince of this world (John 12.31); the God of this world (2 Corinthians 4. 4); Prince of the power of the air (Ephesians 2. 2). God here questions him, in order to vindicate His own ways before angels. 7. going to ni»d fro—Rather, hurrying rapidly to and fro. The original idea in Arabic is the heat of haste
it was in lliis neiglibourliood, and not in that of Idumea,
tliat t!ie Chaldeans and Sal)fans who plundered liim dwelt. The Arabs divide their country into the north, called Sham, or "the left:" and the south, called Yemen, or " tlie right:" for tliej' faced east, and so the west was on their left, and the south on their right, Arabia Deserta was on the east, Arabia Petrsea on the west, and .\ral)ia Felix ou the south. .Tol>—Tlie name comes fi-om an Ara-
l)ic word meaning to rHurn, viz., to God, tn rrpcnt, referring to his end [Eichokn], or rather from a Hebrew word
signil'ying one to whom enmity w&s shown, yreally tried.
[Gf.s ^NIUS.] .Signitieant names were often given among
tlie Hebrew.s, from some event of the after life (cf. Isaiah
S. 18; Genesis 4. 2, Abel—a feedev of sheep). So the emir of Uz was by general consent called Job, on account of his
liial-i. The only other person so called was a son of Issachar (Genesis 40. 18). perfect—Not absolute or faultless
p(M-tection (ef. 9. 2(J; Ecclesiastes 7. 20), but integrity, sin-
cerity, and consistency on the whole, in all relations of life (Genesis 6. 9; 17. 1 ; Proverbs 10. 9 ; Matthew 5. 48). It was the/<?«r of God that kept Job from evil (Proverbs S. 13). 3. she-asses—Prized on account of their milk, and for riding (Judges 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 "live 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 diflered from the patriarchs. Camels are well called ships of the desert, especially valuable for caravars, as being able to lay in a store of water that suf-
(I Peter 5.8; Matthew 12.43). 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 (Genesis 1. 20; P.salm 8. 6). Man lost it, and Satan became Prince of this world. The Son of man (Psalm 8. 4)—Ihe.iepre.seutative man, regains the forfeited inheritance (Kevelation 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. 8. considered-AAir.or., set thine heart on; i.e., considered attentively. No true servant of God escapes the eye of the Adversary of God. 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 "
fices them for days, and sustaining life on a very few this-
tles or thorns, household—(Genesis 14.) Tlie other rendering which the Hebrew admits, husbandry, is not so proljable. men of the east—Denoting In Scripture those living east of Palestine; as the people of North Arabia Deserta (Judges 6. 3; Kzekiel 2.5. 4). 4. e-very one his tiny —viz., the birth-day (ch. 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 a,re specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. Tlicse latter were invited by the brothers, though they gave no invitations in return. 5. tvheit the days of feasting were gone ahout— i. e., at the end of all the birth-days collectively, when the bamiuets had gone round through all the families. Job sunetlAed them— I5y offering up as many expiatory burnt ollerings as he had sons (Leviticus 1. 4). Tiiis was done in the morning ((jenesis 22.3; Leviticus 6. 12). So Jesus began devotions early (Mark 1. :{.3). The holocaust, or burnt ollering, in i)ati'iarchai limes, was offered {lit., caused to ascend, referring to the smoke a.scending to heaven) by each father of iv lamily otaciating as jjriesl in behalf of his household, cursed God—The .same Hel)rew word means to curse, and to Itlcss; GI';senius .says, the original sense is to kneel, and tlius it came to mean bending the knee in ordei' to invoke cither a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Kin Is a degeneracy, not a generation. It is not, however, likely lliat .lob sliould fear the possibility of his sons ciirsini/ Goil. The sense /a7'eiw<;U to, derived from the blessing customary al parting, seems sullicient (Genesis 47. 10). Thus UmBREIT translates " may have dismissed God from their hearts;" viz., amidst tlie intoxication of ))leastire (Proverbs 20. 1). This act illustrates Job's " fear of (Jod," v. 1.
of His people (Genesis 15.1). 10. his substance Is Increased Lit., spread out like a ,flood ; Job's herds covered the face of the country. 11. curse thee to thy face—la antithesis to God's praise of him {v. 8), "one that fearetli God." Satan's words are too true of many. Take away their prosperity and you take a way their religion (Malachi 3. 14). VA. In thy power—Satan has no power again.st man till God gives it. God would not touch Job with lliH own hand, though Satan asks this (u. 11, thine), but allows the enemy to do so.
13-22. Jon, in Afkhc«'ion, Rlesse,s God, Ac. la. w ine —Not specified in verse 4. The mirih Inspired by the wine h<>ie contrasts the more sadly with the alarm which Interrupted it. I t. the asses feeding Iteslde them— i/c/;.,
she-asses, A graphics iilcluro of rural rejiose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs. 1.1. Snbenns—Not tlio.se of Arabia Fell.x, but tho.se of Arabia Deserta, de.scemilng from Slieha, grandson of Abraham and Keturah (Genesis
2').3). The Bedouin .Vrabs'of the present day resemble, in marauding ha bits, thtwcSabeans (cf. Genesis 10. 12). I nione am escaped—Cunningly contrived by Satjvn. One in each case escapes {v. 10, 17, 10), and brings the same kind of nn>ssage. This wius to orcrir/ic/m Job, and leave him no time to recover from the rapid su<'cessloii of calamities—" misfortunes seldom come single." 10. lire of <»od— IlebnvIsm for a miglity JIre; as c f/dr.v of (iod—lofty cedars. Not lightning, which would not consume all the sheep and servants. Umukeit understands It of the burning ivind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" Is permitted to luwe con-
0-l'2. Satan, Ai'i'i:aiun(; iikfore God, ]<'ai,ski,y Accuses Job. 0. sons of Uo<l—Angels (ch. 38. 7 ; 1 Kings 22.
19). Tliey pi'osent themselves to render ac<!ounl of their " ministry" in other pjirts of the universe (Hebrews I. II).
• he Lord—//c&., Jejiovah—the self-existing God, faithful to His promises. God says (Exodus (i. 3), that He was not 310
QUADRUPEDS MKNTIOXED IN TIIK BIBLK.
Sa^lnn. Futtlur Tempts Jab. JOB II, III. Job Reproves las IVife.
Rather, o«/,i/ ."tp'ire. Satan shows his ingenuity in inllicting pain, and also his kiiowled.ge of wl)at man s l)o<ly can bearwitliout vital injury. 7. sore boils—Malignant boils. Rather, as it is singular in the Ifcbrcw, a biirniiin sore. Job was covered with one imivcrsat inflammation. The use of the potsherd 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 j«f//tam (Deuteronomy 'iS. S.)), where sore butch is rather the blax^k bnruini; boil (Isaiah 1. 6). 8. a potslicril—Not a piece of a broken earthen vessel, l)Ut an instrument made for scratching (the root of the Ilebreui word is scrcdch): the sore was too disgusting to touch. " To
trol over such dpstructivc asentK. 17. ClinliU-ans—Not merely robbers as (lie Sabi^aiis; but cxpt^rienccil in war,
as is implied by "tliey -iH in arraii tiiree l)!in(ls" (Ilabiilikuk ]. (i-R). Rawi.in.son ilislin-^ulslie.s tliree periods: I. Wlieu tlieir seat ol' empire \vaNiii tliesoutii, towanis tlie
confluence of the Tigris ami Euplirates. Tiie Clialilean
period, frori 2;>l)() b. c. to Vm H. f. In this period wiu^'Clie-
Uorliioiner (Genesis 14.), the Kudur of Hur or Ur of fhe
C'liaklees, in the Assyrian inscriptions, and the conqueror
Of Syria. 2. From 15(10 t<) filii u. c, the Assyrian period.
S. From 645 tooAS k. c. (when Cyrus tlie Persian toolt I5al)y-
lon), tlie Babylonian period. Clnildees in Hebrew—da.?- dim. Tliey were akin, perluip.s, to the lleltrews, as Abraham's sojourn in Ur, and the name C/«'«frf, a nephew of Abraluun, imply. The three l)aiias were probably in order
sit in the ashes"' marks the deepest mourning (Jonah 3. fi); also humility, as if tht; mourner were nothing but dust and ashes; so .Vbraham (Genesis 18. 27).
to .iLtack tlie thn e separate thousancis of Job's camels
(l'. 3). 19. wiiMi from the \vll<leriicss— .South c)f ,Jol)'s
!)-13. Job RivPitovEs His Wife. 9. em-se Gofl-Rjither renounce God. Note 1. 5. [UiiUKKiT.] However, it was usual among the heathens, when disappointed in tlieir prayers aecompanied witli offerings to their gods, to reproach and curse them, and die—i. e., take thy farewell of God and so die. For no good is to be got out of religion, either here or hertalter; or, at least, not In this life.
house. The tornado came the more violently over the desert ius being uninterrupted (Isaiah '21. 1 ; Ilosea l:i 1')).
tlie young mt-M— Itiither, //«- !/<.>"iu; ptxiiilr ; including the daughters (so in ItiiM: '2.21). ao. .T«I> ai-ost-—Not neeesBavWy J'rom sUliiif/. Inward excilemenl is implied, and the
6es^m«ui,v to do anyl liing. He had lieard tlie other messages calmly, but on hearing of the death of his children,
[Gii.L.] Nothing makes the ungodly so angry as to .see the godly under trial not angry. 10. tbc foollsli women —Sin and full)/ nvf^ allied in Scripture (1 Samuel 2.5.2.'); 2 Samuel 13. 13; P.salm 14. 1). receive evil—Boar willingly (Lamentations 3. 3d). 11. Elipliaz—The view of RawlinSON tliat "the names of Job's three friends represent the Chaldean times, about 700 b. c," cannot be accepted. Eliphy.z is an Idumeau name, Esau's eldest son (Genesis 36.
Uicii he arose; or, as Eichokn' translate,s he slarl.cd up
(2 Bamuel Vi. 31). The rending of the mantle was the conventional mark of deep grief (Genesis 37. 34). Orientals wear a tunic or s'nirl, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shiiving the head was also usual in grief (Jeremiah i\. 5; Mieah 1. IB). 21. nnUcd—(1 Timotliy 6. 7). "Mother's womi)" is poetically the earth, the universal mother (Keelesiasfes .">. io; 1'2. 7; I'salm 13;i. loi. Job herein
4); and Teinan, son of Eliphaz (lo.), called "duke." EuSEEius places Teman in .\rabia Petraia (but see note 6. 19).
Teman meanfi at t!ie right hand ; and then the south, viz., part of Iduiuea; capital of Edom (Atnos 1. 12). Hebrew geographers faced the east, not the north as we do; lience with theiii tfie right hand was the south. Temanites were famed for wisdom (Jeremiah 49.7). Bakuch mentions them as "authors of fables (viz., proverbs embodying the results of observation), and searchers out of understanding." Bildad tile SlxiiUite—Shuah (a pit), son of Abraham and Keturah (Genesis 25. 2). Ptolemy mentions the region Syccea, in Arabia Deserta, east of Batanea. Zopliar
realizes God's assertion (e. 8) against Satan's ((,•. 11). Instead of ciimhuj, he LU.inex the name of JiiiioVAH (the Hebrew). The name of .lehovah, is Jehovah himxclj, as man-
ifested to us In His attributes (Isaiah 9. 6). -Z-Z. nor ciiargcd God foolishly—Rather, aUoirid}iim.vlf to commit no folly ayainitt God. [Umbiieit.] Chapter 2. 10 proves that this is the meaning. Not :i.s marg. aUribiited no folly
to God. Hasty words against God, though natural in the bitterness of grief, are folly; lit., an irunpid, unsavoury thing (ch. 0.6; Jereniiali 2^.13, margin). /•^oUy in Scriplure is continually equivalent to wickedness. For when man sins, it is himself, not Goil, whom he injures (Proverbs 8. 3G). We are to submit to trials, not because we see the reasons for them, nor yet as tliough they were matters of chance, but because God wHIji tiiem, and has a riglit to send them, and has His own good reasons in sending them.
tlie Naamatliite—Not of the Naamans in Judah (Joshua
15.41), which was too distant; but some region in Arabia Deserta. Fretemus says there was a Naainath iu Uz. 13. toward lieaveu — They threw violently ashes upwards, that the.y might fall on their heads and cover them. The deepest mourning (Joshua 7.6; Acts 22.23). 13. seven days . . . nlglits—They did not remain in the one posture and without food, &c., all this time, but for the most of this period daily and nightly. Sitting on the earth marked mourning (Lamentations 2. 10). Seven days was the usual length of it (Genesis .50. 10; 1 Samuel 31. 13) This SI.ence may have Ijeen due Po a rising suspicion o! evil in Job; t>ut chiefly because it is only ordinary griefs
Ver. 1-8. Satan FuuTHEK TEMPI'S Job. 1. a clay—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 1. G, as Satan has now a special report to make as to Job. 3. Integrity lit., completeness; so " i»rfect," another foi m of the same Heb. word, ch. II. move«bit . . . ngalnjit—So 1 Samuel 26.10; cf. 1 Chronicles 21. 1 with 2 Sanmel 24. 1. 4. Skin for skin—
tliat find vent in language; extraordinary griefs are too great for utterance.
CHAPTER III. THE POEM OK DEBATE IT.SELF, 2.-42. 6; FIRST SEKIE.S IN IT,
proverb. .Supply, //e jyi// j/?i;e. The skin is figurative for any outward rjood. Nothing outward is so dear that a man
w^ill not exchange it for some other outward good ; but (not yea) life, the inward good, cannot be replaced; a man will sacrifice everytliing else for its sake. Satan sneers bitterly at man's egotism, and says, .lob bears the loss of property and children, because these are mere outward and erch(//i)oeable 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. [UmBEEiT.] The martyrs prove Satan's sneer false. RosenMOLLEK explains it not so well. A man willingly gives up another's R^xxi (life) for /hjs own. skin (life). SoJob miglit 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 flrst " skin" means the other's skin, i. e., body ; tlie second "skin," one's own, as in Exodus 21.23. «. but gave
3. -14. ; JOB FIRST .3.
Ver. 1-19. Job Curses the Day of His Birth, and Wishes for Death. 1. opened lils mouth—The Orientals speak seldom, and then sentcntiousl.y. Hence this foriTiula expressing delibei-atioii and gravity (Psalm 78.2). Formally began, cursed Ills day—The strict7/e6veu; word for cursing; not the same as in ch. 1.5. Job cursed his birth -day, but not his God. 2. spake HebreiJ>,a7i.sivered,
i. e., not to any actual question that preceded, but to the question virtually involved in the case. His outburst Is singularly wild and bold (Jeremiali 20. 14). To desire to
•lie 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. 3. the night In which—Ilather " the night which said," 311
Job Curses his Birth, and Wishes for Death. JOB IV. Eliphaz Reproveth him for Want of Rdigian.
(Revelation 14. 13,. is. Tliere the prisoners rest—From their chains. 19. servant—^The slave is there manumitted from slavery.
The words in italics are not in the Hebrew. Night is perBouified and poetically made to speak. So in v. 7, and Psalm 19. 2. The birth of a male in the East is a matter of joy ; often not so of a female. 4. let not God regard
20-20. He Complains of Like BECArsE or His Anguish, ao. '\\^^erefore giveth He light—r-iz., God. Often omitted revercniially (ch. 24. 'Si; Eeclesiastes 9. 9). Light,
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 dajj in v. 3, is amplified in V. 4, 5; that on the night, in v. 6-10. 5. let tlie sliadow of death—(deepest darkness, Isaiah 9. 2)—stain It—This
i.e., life. The joyful liglit ill suits the mourners. The grave is most in unison with tlieir feelings. 23. whose way Is hid—The picture of Job is drawn from a wanderer who has lost !iis way, and who is hedged in, so as to have no exit of escape (Hosea2. 6; Lamentations 3. 7, 91. a*, my sighing cometh before I eat—i. e., prevents my eating. [Umbkeit.] Or, conscious that the elfort to eat brought on the disease. Job must sigh before eating. [Ro.SEXML'LLER.] Or, sighing takes the place of good (Psalm 42. 3). [Good.] But the first explanation accords best with the text, my roaring Is pourctl out like the waters— An image from the rushing sound of water streaming. 2.5. the thing whleli I . . . feared is come upon me—In the beginning of his trials, when he heard of the loss of one blessing, he feared the lo.>;s of another, and when he heard of the loss of that, be feared the loss of a third, that which I was afral:! of is come unto me viz., the ill-opinion of his friends, as though he were a hypocrite on account of his trials. :itt, 1 was not in safety . . . yet fronble came—Uoferving, not to his former state, but to the beginning ii( his troubles. From that time / had no rest, there was no intermission of sorrows. And (not, yet) A fresh trouble Is coining, uii., my. friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy.
is a later sense of the verb [Gesenics], better the old and more poetic Idea, "Let darkness (the ancient night of chaotic gloom) resume its riglits over light (Genesis I. 2), and claim that day as its own." a cloud—Collectively, a gathered mass of dark clouds, the blacUjiess of the day terrify it lit., 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 of magical incantations that darken the day, forming the climax to the previous clauses; v. 8 speaks of cursers of the day similarly. But the former view is simpler. Others refer it to the poisonous simoom wind. 6. seize upon it—As its prej-, i. e., utterly dissolve it. Joined unto the days of the year Rather, by poetic personification, "Let it not »-<:;otce in the circle of days and nights and months, which form the circle of years." 7. solitary 'Ra.Vaer, unfruitful. "Would that It had not given birth to me." 8. them . . . that ctirse the day—If mourning be the right rendering in the
latter clause of this verse, these words refer to tlie hired mourners of the dead (Jeremiah 9. 17). But the Hebren' for mourning elsewhere always denotes an animal, whether
it be the crocodile or some huge serpent (Isaiah 27. 1), that
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, Numbers 22. 5. This accords with Umbkeit's view (v. 7)
Ver. 1-21. First Speech of Ei.ipiiaz. Eliphaz—The mildest of Job's three accusers. The greatness of Job's calamities, and his complaints against Ood, and the opinion that calamities are proofs of guill, led the three to doubt Job's Integrity. 3. If we essay to communeRather, two questions, "May we attemv^t a word with thee? Wilt thou lie grieved at it?" Even pious friends often count that only a touch which we feel as a wound.
or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up tliem and their country." [Herodotus.] Necromancers claimed power to control or rouse wild beasts at will, as the Indian serpentcharmers at this day (Psalm 58. 5). Job does not say tliey had the power they claimed; but, supposing they had, may they curse the day. Schuttens renders it by supplying words (?) Let those that are ready /or anything, call
3. weak hands—Isaiah ;i5. 3; 2 Samuel 4. 1. .I. thou art troubled—Rather, unhinged, hast lost thy si ll'-eominaiul
(1 Thessiilonians 3. .3). G. Is not t!>ls thy fear, thy contld«'nee, Ac—Poes thy fear, tli.v confideiue, Ac, come to notlilng? Does It come only to this, that thou lUinlest now? Rather, by transposition, "Is not thy tear (of God) thy hope? and the uprightness of thy ways thy conftdence? If so, bethink tliee, who ever perished being innocent?" [llMiutErr.] But Luke 13. 2, 3 shows that, though there i.v a retributive divine government oven in this life, yet we cannot judge by the mere outward appearance. "One event Is oulwardly to the righteous ami to the wicked" (Eeclesiastes 9. 2); but yet we must take it on ^»«^, that (5<)(1 deals righteously even xotc (I'salm .'i7. 2.5; Isaiah IK. 1(>). Judge not by n part, but by the whole of a godly man's life, anil hy his enii,\y\pn here (James 5. U), The one and tlu' same outward even I Is altogether a dill'erenl thing In Its Inward Ix'arings on the godl.v and on the ungodly even here. I '.veii prosperity, much inorecalaniily,
it ithe day) the raiser up of leviathan, i. e., of a host of evils. 9. dawning of the day lit., eyelashes of morning. The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, arc tlie opening eyelids or cyclaslics of morning. Vi. AVhy did the knees prevent ine 1—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 (Genesis 30. 3; 50.23; Isaiah (W. 12). 13. lain ... . quiet . . . slept—A gradation.
I should not only have lain, but been quirt, and not only been quiet, but slept. Death in Scripture Is called sleep (Psalm 13. '!); especially in the New Testament, where the resurrection-awakening Is more clearly set forth (1 Corinthians lo. 51 ; 1 Thcssalonlans 4.11; 5.10.) 11. With kings . . . which built flesolale places for themselves —Who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of .lol), 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 t he great ones of earth, wearied with heaping up perishable treasures, marlts the irony that breaks out from the black clouds of melancholy. [Umbrkit.] The for themselves marks their
Is a 3)i/»i.sVrmr/»y lo the wicked (I'rovi'rbs 1.32). Trials iire
c/lf^^/^.w»»c;l^^ lor llii ir good (b> the righteous) (Psalm 119.;
(57, 71, 75l. See Pn lare on the J>(sign of tliLs luMik. they that plough lnl<iul<y . . . reap the same—(Proverbs '2'2. K ; llosea 8.7; 10. 13; (lalallaiis (i. 7, 8). «. breath of Ills nostrils— (iixl's anger. A figure from tlut tlery winds of the K:ist (eh. 1. Iti; Isaiah 5. '2.'); Psalin IK. 8, 15). 10. lion— I. e.. Wicked men, upon whom Kllphaz wished
selfishness. MicHAEM.s explains it weakly of mausoleums, sucli as are found still, of stupendous proportions, in the ruins of Pelraof Idumea. tilled their hnuscH with sliver—Some take this of the treasures which the ancleiils used to bury with their dead. But see last verse. 10. untimely birth—(Psalin .5.S. H). Pref(!rable to the life of the restless miser (Kccleslastes p. 3-5). 17. the wicked—The OBVgliial meaning, </»ft»e ever restless, full of desires [InnUih
to show thai cal.amitle.s couk^ In spite of their various resources. Just as desi ruction eonies on the Hon In s)>ite of his Htrengtli (Psalm "xS. (>; '2 Timothy 4. 17). Five dift'erent Hebrew leriiis hiTe occur lor /lo/i. The raging of
lion (the tearcr), the roaring of tlir hi lluwing lion ;»iul
th(! teeth of the young lions, not irhrlps, but grown up enough to hunt for prey. The ,s7ron.f/ lion (A,'ii,(//i.s7» \>rsion,
old), iki:, the whelps of the lioness 'not the stout lion, t\» English Version). [liARNi« and UMiuimT.j The various
S7. 20, 21). weary lit., those ivhosc strength is wearied out 312
£'irst Speech of Eliphax. JOB V. His Conclusionfrom the Vision.
phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife and children, may be hint(?d at by the lion, lioness and wheips. The one verb, are 6?-oAen, does not suit botli subjects; tlierefore, supply " the roaring of tlie bellowing lion is silenced." The strong
once prosperous dwelling being cursed as desolate (Psalm
37. 35, 3(i; Jeremiah 17. 8). 4. His children . . . crushed in tlie gate—A judicial formula. The gate was the place of judgment, and of other public proceedings (Psalm 127, 5; Proverbs 22. 22; Genesis 2.3. 10; Deuteronomy 21. 19). Such propylsea have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Jolj's cliildren. 5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, is growing among thorns, Matthew 13. 7), the hungry gleaner does not grudge the trouble of taking even it away, so clea i swept away is the harvest of the wicked, the robber—As the Sabeans, who robbed Job. Rather, translate «7ie Wu)-.s-<i^, as the antithesis in the parallelism, the hungry, proves. 6. Although—Ratiier, for truly. [Umbreit ] aiHiction coiiieth itot forth of the dust^ Like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself. 7. Yet—Rather, Truly, or, Jiut Affliction does not come from chance, but is the appointment of God for sin; i. e., tlie original birth-sin ol man. Eliphaz passes from the particular sin and consequent suffering of .lob to the universal sin and sufiTering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, sons of coal) fly upward. Troubles are many and fiery, as sparks (1 Peter 4. 12; Isaiah 43. 2). UmbkeH for sparks has birds of prey; lit., .sons of lightning not so well. 8. Therefore (as affliction is ordered by God, on account of sin), I would have you to seek unto God (Isaiah 8. 19; Amos5. 8; Jeremiah 5. 24). 11, Connected with v. 9. His unsearchable dealings are with a view to raise the h umble (and abase the proud), Luke 1. 52. Therefore Job ought to turn humbly to Him. 12. enterprise lit., realization. The Hebrew combines in the one word tlie two ideas, wisdom and happiness, enduring exist' ence being the etymological and philosophical root of the combined notion. [Umbreit.] 13. Paul (1 Corinthians 3.