Job 42

Chap. XLII. Ver. 1—17. Job’s submission, the Lord’s acceptance of it, and the blessing of his latter days.—Job acknowledges the divine omnipotence, and at the same time his own weakness and unworthiness. In doing this he refers to the language in which the Almighty addressed him from the whirlwind. “ Who is this that darkeneth counsel by words without knowledge?’ and he confesses himself to he thus rash and criminal. ‘‘I uttered,” says he, “ that (which) I understood not.” He then implores. a hearing and divine instruction. ‘‘ Hear, I beseech thee; I will ask of thee, and do thou instruct me.” Here the end of Job’s trials is accomplished: he is humbled and instructed. ‘‘I have (before) heard of thee (says he) by the hearing of the ear: but now mine eye seeth thee.”

But what did Job see? Doubtless, the established symbol of the divine presence; the pillar of a cloud which accompanied the whirlwind, and which had appeared to Adam—to Abel—to Noah—to Abraham and other of the patriarchs, as the symbol of the divine presence; and which was of that awful nature as to humble them. “This complete submission of Job,” says Scott, (the poet,) “may not improperly be called the catastrophe of the poem. It is not indeed a change of Job’s outward condition. It is an alteration infinitely more important and beneficial; an alteration, I mean, in the temper and state of his mind. He is brought back to his duty, and his soul returns to its rest. The restoration of his temporal prosperity quickly followed, and is the subject of the ensuing narrative.”

The most important circumstance here to be considered is the issue of the controversy in the justification of Job, and the censure of his friends. he, Job’s friends had represented his afflictions as a decided proof that he was a wicked man; and that, notwithstanding all his pretences, he had been an oppressor of the poor and the fatherless: this they grounded upon the mistaken principle that virtue and vice have their reward in the present life, and ere only. This was not right; it wasa fundamental error, both in fact and doctrine, because it superseded the necessity of a future state. On the contrary, Job had contended that virtue and vice were very imperfectly and uncertainly rewarded in the present state, which left room for a future judgment, with consequent rewards and punishments, of whine he gives repeated intimations, and once, at least, openly avows.

As to all his rash censures of providence towards him, they are retracted, lamented, and forgiven, through that atonement, which he doubtless offered for himself as well as for his friends; and which we may reasonably believe, as well as those of Abel, Noah, and Abraham, had reference to the sacrifice of the great Messiah. _ As to his friends, the most effectual way to reconcile them to Job, and Job to them, was to appoint him their priest and intercessor. “ He shall pray for you.” God chooses to bestow his blessings in answer to prayer, and by means of a mediator. They were pardoned through Job’s intercession—Israel were blessed for Abraham’s sake; but our blessings come to us through the mediation of a greater than either Job or Abraham.

We have here also an instance of the importance and necessity of prayer. God is determined to forgive and to bless; but it shall be through his own appointed means: so also the decree was gone forth for Job’s return to prosperity: but it must be “when he prayed for his friends.” In praying for others we bring down biseiee upon ourselves. Prayer accomplishes the divine decrees, but does not change them. It is very remarkable that the sacred name Jehovah, which occurs but once in the poetic dialogue, and is then put into the mouth of Jub, is used repeatedly, both in the introduction and conclusion, and in other parts of the narrative. This circumstance, in our judgment, inclines very strongly in favour of Moses having composed the book from Arabian materials; but if so, we are still disposed to assign it to his latter years.

But to return to Job; when in distress, he complained that his brethren were “put far from him,” and his “ acquaintance were estranged;” a very usual circumstance when persons fall into poverty and distress; but a return of prosperity soon brings them back, and such was the case with Job. His character was now vindicated and his circumstances enriched. Ver ii. Gave him a piece of money.—Sece (Genesis 33:19), and compare (Acts 7:16). Sume think the word Kesita means “a lamb;” but from the text just referred to, it must have been a coin, probably bearing the image of a lamb, and a coin of some value, as coupled with a jewel of gold. Ver. 14. Jemima, the day; Kezia, the } gammy cassia; Keren-happuch, according to the LXX.

means “ the horn of plenty,” a well known emblem; CONCLUDING REMARKS {IN the Septuagint and Arabic there is a considerable addition at the end of this book. The following is verbatim from the Codex Alexandrinus: “ And he (Job) dwelt in the land of Ausitis, in the confines of Idumea and Arabia; and his former name was Jobab. And he took to wife Arabissa, and begat a son whoge name was Ennon. And his father’s name was Zarith, one of the sons of Esau; and his mother’s name was Bossora: and thus he was the Zifih trom Abraham. And these are the kings who reigned in Edom; which region he also governed: the first was Balak, the son of Beor, the name of whose city was Dennaba. And after Balak reigned Jobab, who is called Job.

Andafter him Assom, the governor of the country of the Temanites. After him Adad, the son of Basad, who cut off Madian in the plain of Moab; _and the name of his city was Gethaim. The friends who came to visit him were Eliphaz, son of Sophan, of the children of Esau, king of the Temanites; Biidad, the son of Amnon, of Chobar, tyrant of the Sauchites; Sophar, king of the Minaites; Thaiman, son of Eliphaz, governor of the Idumeans. This is translated from the Syriac copy. He dwelt in the land of Ausitis, on the borders of the Euphrates; and his former name was Jobab; and his father was Zareth, who came from the East.” The Arabic is not so circumstantial, pep the same in substance: ‘‘ And Job dwelt in the land of Auz, between the boundaries of Edom and Aralyia; and he was at first called Jobab.

And he married a strange woman, and to her was born a son called Anun. But Job was the son of Zara, a descendant of the children of Esau: his mother’s name was Basra; and he was the sixth from Abraham. Of the kings who reigned in Edom: the first who reigned over that land was Balak the son of Beor; and the name of his city was Danaba. And after him, Jobab, the same who is called Job. And after Job, him who was prince of the land uf Temau. And after him, the son of Barak, he who slew and put to flight Madian in the plains of Moab; and the name of his city was Jatuam. And of the friends of Job who visited him, was Eliphaz, the son of Esau, king of the Temanites.” Dr. Kennicott says, when Job lived seems deducible from his being contemporary with Eliphaz, the Temanite, thus: ~ we 1 ISAAC.

1 2 Esau. Jacob. 2 3 Elipnaz. (Leviticus 1:3) 4 Teman. Kohath. 4 5 Eliphaz the Temanite Amram–Job. 5 The history of Job, though greatly disguised, is well known among the Asiatics. He is called by Arabian and Persian historians Ayoub, which is merely (‘THIs Book is termed in Hebrew, sepher tehillim, that is, ‘the Book of Hymns,” or Praises, because the praises of God constitute their chief subject matter; and as they were set not only to be sung by the voice, but to be accompanied with musical instruments, they are designated in the Alexandrian manuscript of the Septuagint Psalterion, the Psalter, trom the psaltery, a mups instrument, and in the Vatican manuscript simply Psalmoi, the Psalms.) “ The Psalms (says Bishop Horne) are ane the purposes of devotion.

They treat occasionally of the creation and formation of the world. the dispensations of Providence and the economy of grace; the transactions of the patriarchs; the exodus of the children of Israel; their. oi through the wilderness and settlement in Canaan; their law, priest- 100d, and ritual; the exploits of their great men, wrought through faith; their sins and captivities; their repentances and restorations; the sufferings and victories of David; the peaceful and happy reign of Solomon: the advent of Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit; the conversion of the nations; the rejection of the Jews; the establishment, increase, and perpetuity of the C world; the general judgment; the condemnation of the wicked, and the final triumph of the righteous with the Lord their king.

These are the subjects here presented to our meditations. We are instructed how to conceive of them aright, and to express the different atfections, which, when so conceived of, they must excite in our minds. They are, for this purpose, adorned with the gures and set off with all the graces of poetry; and poetry itself is designed yet farther to be recommended by the charms of music thus consecrated to the service of God; that so delight may prepare the way for improvement, and pleasure become the h andmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp oa Som of chorae th re divine authority of the book of Psalms has, we believe, never been controverted by those vi admit the inspiration of any part of the Old Testabut, according to others, Stébiawm, with which it was customary to paint their citer 16.

After this lived Job.—{How long he had lived before his afflictions we cannot tell. if we could rely upon the LXX. all would be plain, which adds here, “ And all the years he lived were two hundred and forty.”]}—Bag- ON THE BOOK OF JOB. a different pronunciation of the Hebrew Ee: ov, which has been strangely metamorphosed by Europeans into Job. In the Tareekh Muntekheb, his genealogy is given thus: ‘* Ayoub the son of Anosh, the son’of Razakh, the son of Ais, (Esau,) the son of Isaac. He was a prophet; and was afflicted by a grievous malady three years, or, according to others, seven years; at the end of which, when eighty years of age, he was restored to perfect health, and hada son called Bash ben Ayoub.

Other writers say he had five sons, with whom he made warupon a brutal pertke called Dsul Kefel, whom he extirpated because they refused to receive the knowledge of the trae God, whom he preached to them.” Abul Faragius, who calls him Ayoub assadeek, Job the righteous says that the trial of Job happened in the twenty-fifth year of Nahor, son o Serug; thus making him prior to Abraham. Khondemir, who entitles him Job the patient, says he was descended by his father’s side from Esau, and by his mother from Lot; and then proceeds to give his history, the same, upon the whole, as that contained in this book. though biended with fables. The facts are, however, the same, and we find that, with the oriental historians, the personality, temptation, and deliverance of Job, are matters of serious credibility.

In fact, whatever uncertainty and variety of opinion may have existed respecting the country, parentage, and age of Job, the reality of his history has never been, and never can be, successfully questioned; and whoever was the author of this book, and in whatever time or language it may have been written, it has ever been received by both the Jewish and Christian churches, as perfectly authentic, and written by the inspiration of the Almighty. On the character of Job his own words are the best comment, Were we to believe his mistaken and uncharitable friends, he, by assertion and inuendo, was guilty of almost every species of crime: but ovary charge of this kind is rebutted by his own defence; and the character given him by the God whom he worshipped, frees him from even the suspicion of guilt.

His patience, resignation, and submission to the Divine will, are the most prominent parts of his character presented to our view. He bore the loss o} every thing which a worldly man values, without one unsanctified feeling, or murmuring word; and it is in this respect. that he is recommended to our notice and imitation. His wailings relative to the mental agonies through which he passed, do not at all affect this part of his character. The greatest and most Important purposes were accomplished by his trial, He became a much better man than he ever was before; the dispensations of God’s providence were illustrated and justified; Satan’s devices unmasked; patience crowned and rewarded: and the church of God greatly enriched b having bequeathed to it the vast treasury of Divine truth which is found in the Book of Job:—a book containing the purest morality, the sublimest philosophy, the simplest ritual, and the most majestic creed.

|—Bagster. THE BOOK OF PSALMS. ment; nor can it be with any Appearance of reason, since they are so often referred to by our Lord and h is apostles as inspired: about half these have David’s name prefixed, and o thers may probably have been written by him, which have not his name. ‘Twelve bear the name of Asaph, two that of Solomon, one that of Moses, I | and two others those of Heman and Ethan.. David is described in the New Testament both as a patriarch anda prophet, ((Acts 2:29-30).) and he was unquestionably an eminent type of the Messiah, as we pitome of the Bible, adapted to shall have frequent occasion to observe as we proceed. In the New ‘Testament, the whole number of the Psalms are considered as one book, ((Luke 20)

42. (Acts 1:20).) but the Jews divide it into five, as follows: Book I. (Psalms 1)toxli, I. Psalm xlii. to Ixxii, II. Psalm lxxili. to Ixxxix. IV. Psalm xe. to evi. V. (Psalms 107)to cl. Each of thesé books closes with Amen or Hallelujah: but the antiquity of this division is uncertain, as is also that of the titles of some of the Psalms, which we shall consider as they occur, All the Psalms are admitted to be poetical; and Hartaeell Horne remarks, they “ present every possible variety of Hebrew poetry. They may all, indeed, be termed perma of the lyric kind; that is, adapted to music; but with great variety in the style of composition. Thus some are simply odes. Others, again, hristian church; the end of the are ethic, or didactic,‘ delivering grave maxims of life, or the precepts of religion, in solemn, but, for the most part, simple strains.’ To this class we may refer the 119th, and the other alphabetical Psalms, which are so called because the initial letters of each line or stanza followed the order of the alphabet, Nearly one seventh part of the Psalms are elegiac, or pathetic compositions on mournful subjects.

Some are enigmatic, delivering the doctrines of relizion in enigmata; sentences contrived to strike the imagination farcibl,» and yet easy to be understood; while a few may be referred to the class of idyls, or short pastors] poems. But tne greater part fof the book] according to Bishop Horsley, is a sort of ‘dramatic ode, consisting of dialogues between certain persons sustaining certain characters.’ ” “4 _ All that is known respecting the authors, occasions, and date of the Psalms is contained in the following table, which is chiefly compiled from the yaluable work of Townsend, compared with the arrangement of Calmet and others. received us the period when they were severally collected or written.

the counsel of the » ungodly, nor standeth 5 at asconed is the man that walketh not *in | 440212 Psatm I. Ver. 1—6. of the righteous, and misery of the wicked.—The author of this psalm is unknown; but many have ascribed it to Ezra, on the presumption that on his collecting these sacred poems into a volume, he might prefix this didactic (or preceptive) psalm, as a proper introduction to the whole. It does not follow, however, that it must have been his own composition, and we know nothing of Ezra as a poet. \ This psalm contains contrasted view of the character of the righteous and the wicked, with the blessings which atten the former, and the miseries which await the latter. The blessedness of the good man ariseth, not from riches, nor pleasures, nor gay companions, nor great connexions: but, on the contrary, from a total separation from sin and sinners.

‘‘Blesse is the man that walketh not in the counsel of the ungodly. Ahaziah, we are told, “ walked in the way of Ahab; for his mother (Athaliah) was his counsellor to do wickedly;”” which led, as wickedness always d “to his destruction.” ((2 Chronicles 22:2-4).) Those who walk in the counsels of such men, will be found often, standing,” or stopping, In their way, and sometimes seating themselves in the chair of the gcorners; those who makea scoff and ridicule of all religion.— Here is intimateda gradation in vice. “The way of iniquity,” Psacm L. Ver. 1. Blessed.—The Hebrew word is a noun plural, “ Blessings” on the man!: Ver. 2.. The laio—is here not to be taken for the ten commandments only, but for the whole revealed will of God.

oe; ing floor, (1 Chronicles 21:30). {2987 1017 a — ter his advice to Solomon. iii 9 8 inion 5 c i XXxviii. 10, [2989 1015. 61. 65. 69. 86. 95.. 101. 104. 120. 121. ——— Occasions and dates unknown. 122, 124. 131. 133. 72, Coronation of Solomon. xxix. 2989 47. 97. 98. 99. 100. sinfanan: Removal of the ark into the tem- a 5s ha ice 3. saph. sa’s victory over Israel. i 82. 115. 46. Asaph & others. The reign of Jehoshaphat. nas an “ys ae: wre e blasphemous message 0 3 airs 44 Hezekiah. Rab-shakeh. ge of (2 Kings 19:13). [3294 710 13. 75. 76. Keaph Pantesotign of Sennacherib’s 1 79. 74. 83. 94. Burrifig of the temple at Jerusa- 2 49. 53. 50. 10.13. | | Asaph, Ethan i: so Cae dhe ek 89. 92. 93. 123.: eee 102.

Daniel. Moat tbe gions es tha saptviy. ix. 27. 3464 540 127. 128. 134. aR ser shag 5 84. 66, Sons of Korah. |Foundation of the second temple. | — 129, Ezra or Nehem. | Opposition of the Semantic —_—- iy. 9 3470 53a Veba iit Various. ah e second tem-|7och, viii. 23. 3489 515 non. 1C ls. 19. ple. 2 Chron, vii. 10. {3000 1004 e decree 0: Tus fe tori: 3 And he shall be like a tree ‘ planted by the rivers of water, that bringeth forth his fruit in aal.: jt ha become tempters to others, and advocates for But the blessed man “delights in the law and in the word of God,” and spends those hours in reading and meditation, which others spend in sinful pursuits abroad, or revellings at home. The good man makes the lively oracles of God his companion, and will (as Bishop Horne observes) ‘‘have recourse to them for direction in the bright and cheerful hours of prosperity;”

and for “comfort in the dark and dreary seasons of adversity.” The enemy, when advancing to the assault, will always find him well employed, and will be received with– * Get_thee behind me, Satan; as he was repulsed by our divine Redeemer. Such a one is compared to ‘‘a tree planted b the rivers:” He is planted by the. “ river of the water of life;? and as this nourishes his root, his leaves of rofession are ever green, and his fruits of righteousness abundant. ((Jeremiah 17:11).) But “the ungodly are not so.” Like chaff winnowed in the‘open air, as in the eastern countries is the custom to this day, yes hopes and expectations shall all be scattered. Neither his character nor his actions will stand the trial of affliction, or of death; much less shail he “stand mm the judgment, or be numbered in OTS ee ee ae ae =o oat Saisie This may be rendered impersonal- More literally, “ fall.”

Ver. 3. Wither. (or produceth) shall and whatsoever it doeth ly; “Its leaf shall not wither, 4 i > prosper.” ‘A tree 18 said to make fruit when it beareth it.” (Jeremiah 17:8)— Ainsworth. o

Notes on the verses

Chap. XLII. Ver. 2. No thought can be withholden from thee.—See Margin. Compare (Genesis 11:6). Nd said: Ver.4. 1 will demand, &c.—This is improper language for Job, or indeed for any creature to use. Dr. Boothroy d, therefore, renders the expression more correctly, as well as more respect ully, I will ask of thee, and do thou instruct me. r Ver. 6. Wherefore I abhor myself.—That is, “T reprobate—despise—nauseate—and start back with horror fron: my own character, and conduct towards od.” See (Jeremiah 6:30). (Leviticus 26:15). (Job 7:5). 4 Vor. 7. After the Lord (i. e. Jehovah) had spoken.—It is worthy of remark, that though this sacred name is frequently used in the narrative parts attached to this poem; i.

e. the two first and last chapters; also ch. xxxviii. 1. and xl. 1, 3, 6.; it is used but once only in the dialogue or poetical part, and then it is put into the mouth of Job, ((Job 12:9).) but seems unknown to either of his — eae After the Lord had spoken.—Not immediately; perhaps, shortly after. Vor. 8. Seven bullocks and seven rams.—(From this it appears that Job was considered as a priest not only to his own family, but alsoto others. For his children he offered burnt-offerings, (ch. i. 5.) and now he is to make the same kind of offerings, accompanied with intercession, in behalf of his three friends. ‘This is a full proof of the innocence and integrity of Job. |—Bagster. The number seven was early held sacred among the Hebrews, perhaps from the sanctification of the seventh day: and it is very remarkable, that when Balaam called upon Balak to furnish victims to sacrifice, it was, in every Instance, “ seven oxen (or bullocks) and seven rams.”

Vor. 10. Turned the captivity.—This seems (Scott remarks) to have been a proverbial phrase for a happy change of circumstances; so we speak of the tide turning in our favour.—Gave Job twice as much.—Hebrew, * Added all that had been to Job to the Seo We need not, however, interpret this rigidly: the whole is expressed. in round numbers, as is frequent, bothin the Scriptures and in secular histonans. en