Bible Commentary (1871–1879 Edition)
.'/Vif Jens Slay their Enemies. ESTHER IX, X. The Insiilution of the Feat 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-
CHAPTER IX.
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 Siay 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 ef Tect 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 of their 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.]
CHAPTER X.
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 iiidlvldu Jils 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 decisin 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 circumstances 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 written." 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, restoration. 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/inrm Vcr which the name means, viz., making things to be, fulfilling the promises made to their forelathers. This name, there-
CHAPTER I.
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 Aral)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, sincerity, 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 thistles 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 sunetl Aed 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, thtwc Sabeans (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.