42 lines
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42 lines
18 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Job';
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<p id="Introduction" align="center">Commentary by A. R. FAUSSET<br>INTRODUCTION
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<p style="font-size: 85%; text-align: center">(See "<a href="./Comm/jfb/intro_poetical.html" target="_blank">Introduction to the Poetical Books</a>")
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<p>JOB A REAL PERSON.—It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, <i>three</i> and <i>seven,</i> often occur. He had <i>seven</i> thousand sheep, <i>seven</i> sons, both before and after his trials; his <i>three</i> friends sit down with him <i>seven</i> days and <i>seven</i> nights; both before and after his trials he had <i>three</i> 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 <i>repentance.</i>
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<p>But <a onclick="return mV('Eze',14,14);">Eze 14:14</a> (compare <a onclick="return mV('Eze',14,16,20);">Eze 14:16, 20</a>) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (<a onclick="return mV('Jam',5,11);">Jam 5:11</a>) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact <i>doubling</i> of his possessions after his restoration, no doubt the <i>round</i> number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly <i>historical</i> books. As to the studied number and form of the speeches, it seems likely that the arguments were <i>substantially</i> those which appear in the book, but that <i>the studied and poetic form</i> was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job—<i>repentance</i> (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.
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<p>WHERE JOB LIVED.—"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (<i>Geography,</i> 19) <i>Ausitai</i> or <i>Aisitai.</i> In <a onclick="return mV('Gen',10,23);">Gen 10:23</a>; <a onclick="return mV('Gen',22,21);">22:21</a>; <a onclick="return mV('Gen',36,28);">36:28</a>; <a onclick="return mV('1Ch',1,17,42);">1Ch 1:17, 42</a>, it is the name of a man. In <a onclick="return mV('Jer',25,20);">Jer 25:20</a>; <a onclick="return mV('Lam',4,21);">Lam 4:21</a> and <a onclick="return mV('Job',1,1);">Job 1:1</a>, and it is a country. Uz, in <a onclick="return mV('Gen',22,21);">Gen 22:21</a>, is said to be the son of Nahor, brother of Abraham—a different person from the one mentioned (<a onclick="return mV('Gen',10,23);">Gen 10:23</a>), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in <a onclick="return mV('Gen',10,30);">Gen 10:30</a>, "a mount <i>of the East,</i>" answering to "men <i>of the East</i>" (<a onclick="return mV('Job',1,3);">Job 1:3</a>). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (<a onclick="return mV('Job',1,19);">Job 1:19</a>) agrees with the view of it being Arabia-Deserta. Job (<a onclick="return mV('Job',1,3);">Job 1:3</a>) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.
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<p>THE AGE WHEN JOB LIVED.—EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called <i>Saba,</i> whence arises the title "Lord of <i>Sabaoth,</i>" as opposed to Sabeanism) (<a onclick="return mV('Job',31,'26-28');">Job 31:26-28</a>). 3. The number of oxen and rams sacrificed, <i>seven,</i> as in the case of Balaam. God would not have sanctioned this <i>after</i> the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs <i>before</i> the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (<a onclick="return mV('Job',22,17);">Job 22:17</a>); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any <i>undoubted</i> reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.
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<p> THE WRITER.—All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see <a onclick="return mV('Job',31,33);">Job 31:33</a>, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (<a onclick="return mV('1Cr',3,19);">1Cr 3:19</a>) quotes it (<a onclick="return mV('Job',5,13);">Job 5:13</a>) with the formula, "It is written." Compare also <a onclick="return mV('Jam',4,10);">Jam 4:10</a>; <a onclick="return mV('Rom',11,34,35);">Rom 11:34-35</a>. 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," <a onclick="return mV('Luk',24,44);">Luk 24:44</a>).
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<p> DESIGN OF THE BOOK.—It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends <i>three</i> speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his <i>third</i> turn, failed to speak, thus virtually owning himself overcome (<a onclick="return mV('Job',27,'1-23');">Job 27:1-23</a>). Therefore Job continued his reply, which forms <i>three</i> speeches (<a onclick="return mV('Job',26,'1-14');">Job 26:1-14</a>; <a onclick="return mV('Job',27,'1-23');">27:1-23</a>; <a onclick="return mV('Job',28,'1-28');">28:1-28</a>; <a onclick="return mV('Job',29,'1-');">29:1-31:40</a>). Elihu (<a onclick="return mV('Job',32,'1-22');">Job 32:1-22</a>) is allowed <i>four</i> speeches. Jehovah makes <i>three</i> addresses (<a onclick="return mV('Job',38,'1-');">Job 38:1-41:34</a>). Thus, throughout there is a tripartite division. The whole is divided into <i>three</i> parts—the prologue, poem proper, and epilogue. The <i>poem,</i> into three—(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are <i>three</i> series in the controversy, and in the same order. The epilogue (<a onclick="return mV('Job',42,'1-17');">Job 42:1-17</a>) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches <i>regularly advance from less to greater vehemence.</i> With all this artificial composition, everything seems easy and natural.
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<p> The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in <a onclick="return mV('Job',14,14);">Job 14:14</a>; and <a onclick="return mV('Job',19,25);">Job 19:25</a>. 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 (<a onclick="return mV('Job',38,1);">Job 38:1</a>; <a onclick="return mV('Job',42,5);">42:5</a>), and therefore, <i>by inspiration,</i> foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (<a onclick="return mV('Num',24,17);">Num 24:17</a>) was clear enough to lead the wise men <i>of the East</i> by the star (<a onclick="return mV('Mat',2,2);">Mat 2:2</a>); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare <a onclick="return mV('1Pe',1,11,12);">1Pe 1:11-12</a>). The doctrine, though existing, was not <i>plainly</i> revealed or at least understood. Hence he does not <i>mainly</i> refer to this solution. Yes, and <i>even now,</i> we need something <i>in addition</i> to this solution. David, who firmly believed in a future retribution (<a onclick="return mV('Psa',16,10);">Psa 16:10</a>; <a onclick="return mV('Psa',17,15);">17:15</a>), still felt the difficulty not <i>entirely</i> solved thereby (<a onclick="return mV('Psa',83,'1-18');">Psa 83:1-18</a>). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also <i>now</i> providentially and morally governs the world <i>and all the events of human life.</i> Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "<i>Via crucis, via salutis</i>" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier <i>even now</i> than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God <i>must</i> be just (because He <i>is</i> God), as Elihu had shown <i>how</i> 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.
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<p> POETRY.—In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called <i>maschal</i>). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, <a onclick="return mV('Lam',1,'1-22');">Lam 1:1-22</a>. 2. The same verse repeated at intervals; as in <a onclick="return mV('Psa',42,'1-11');">Psa 42:1-11</a>; <a onclick="return mV('Psa',107,'1-43');">107:1-43</a>. 3. Rhythm of gradation. <i>Psalms of degrees,</i> <a onclick="return mV('Psa',120,'1-');">Psa 120:1-134:3</a>, in which the expression of the previous verse is resumed and carried forward in the next (<a onclick="return mV('Psa',121,'1-8');">Psa 121:1-8</a>). 4. The chief characteristic of Hebrew poetry is <i>parallelism,</i> or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (<a onclick="return mV('Jud',1,14);">Jud 1:14</a>), and Lamech's parody of it (<a onclick="return mV('Gen',4,23);">Gen 4:23</a>). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (<a onclick="return mV('Psa',22,27);">Psa 22:27</a>; <a onclick="return mV('Isa',15,1);">Isa 15:1</a>); sometimes with double parallelism (<a onclick="return mV('Isa',1,15);">Isa 1:15</a>). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (<a onclick="return mV('Pro',10,1);">Pro 10:1</a>). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (<a onclick="return mV('Job',3,'3-9');">Job 3:3-9</a>). Also <i>alternate</i> (<a onclick="return mV('Isa',51,19);">Isa 51:19</a>). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. <i>Introverted;</i> where the fourth answers to the first, and the third to the second (<a onclick="return mV('Mat',7,6);">Mat 7:6</a>). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (<i>Introduction to Isaiah,</i> and <i>Lecture on Hebrew Poetry</i>) and HERDER (<i>Spirit of Hebrew Poetry,</i> translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job—a mark of its early age.
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