the Week of Proper 22 / Ordinary 27
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King James Version
Job 42:17
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Then Job died, an old man and full of days.
He casts forth His ice as fragments; Who can stand before His cold?
And so Iob dyed, being olde, and of a perfect age.
And Job died, old and full of days.
So Job died, old and full of days.
And Job died, being old and full of days.
Job lived to be a very old man who had lived a good, long life.
So Job died, being old and full of days.
So Iob died being old, and full of dayes.
And so he dyed, beinge olde & of a perfecte age.
So Job died, being old and full of days.
And Job came to his end, old and full of days.
So Job died, being old and full of days.
So Job died, [being] old and full of days.
And so Job died, old and full of days.
and when he finally died, he was very old.
Then, old and full of days, Iyov died.
So Iob dyed, being old, and full of dayes.
So Job died, being old and contented and full of days.
So Job died, an old man and full of days.
So Iyov died, being old and full of days.
So Job died, being old and full of days.
Then he died, an old man who had lived a long, full life.
Then Job died, an old man having lived many days.
And Job died, an old man and full of days: and it is written that he will rise again with those whom the Lord raises up.
So Job died, being old and full of days.
And so Job died, old and full of years.
And Job died, old and full of days.
So Job died, old and satisfied with days.
(42-16) and he died an old man, and full of days.
Then Job died old and full of days.
And Job died, an old man, and full of days.
And Job died, an old man and full of days.
Then Job died; he was old and had lived many years.
And then he died at a very great age.
Then Job died, old and full of days.
and he was deed eld, and ful of daies.
and Job dieth, aged and satisfied [with] days.
And Job died, an old man, and full of days.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Job 5:26, Genesis 15:15, Genesis 25:8, Deuteronomy 6:2, Psalms 91:16, Proverbs 3:16
Reciprocal: Genesis 47:9 - have not Exodus 23:26 - the number Judges 8:32 - died in Job 29:18 - multiply Proverbs 17:6 - Children's Zechariah 8:4 - There
Cross-References
And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.
And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day?
Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker:
And they put him in ward, that the mind of the Lord might be shewed them.
Thou hast dealt well with thy servant, O Lord , according unto thy word.
And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.
And they laid hands on them, and put them in hold unto the next day: for it was now eventide.
And laid their hands on the apostles, and put them in the common prison.
For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
Gill's Notes on the Bible
So Job died,.... As every man does, though he lived so long, and as Methuselah the oldest man did, Genesis 5:27; and though a good man, the best of men die as well as others: so Job died, as a good man, in the Lord, in faith and hope of eternal life and happiness; and so he died in all his outward prosperity and happiness, having great substance and a numerous offspring;
[being] old; as he might be truly called, being two hundred years of age or thereabout:
and full of days; lived out all his days, the full term of life in common, and longer than it was usual for men to live. He had a long life to satisfaction, as is promised, Psalms 91:16. He lived as long as he desired to live, was quite satisfied with living; not that he loathed life, as he once did, and in that sense he did, and from such principles and with such views as he then had, Job 7:15. But he had enough of life, and was willing to die; and came to his grave, as Eliphaz said, "like a shock of corn in his season", Job 5:26. Adrichomius b, from certain travellers, speaks of the sepulchre of Job, in the form of a pyramid, in the plains of the land of Uz, to the east of the city Sueta, shown to this day, and had in great honour by Greeks and others; and which is more probable than what some say c, that his grave is in Constantinople, where there is a gate called Job's gate, from thence: but the Job there buried was a general of the Saracens, who died besieging that city with a numerous army, and was there buried, A. D. 675 d. There is a fragment at the end of the Septuagint and Arabic versions of this book, said to be translated from a Syriac copy, which gives a very particular account of Job's descent as,
"that he dwelt in the land of Ausitis, on the borders of Idumaea and Arabia; that his name was first Jobab; that he married an Arabian woman, and begot a son, whose name was Ennon; that his father was Zare, a son of the sons of Esau; that his mother was Bosorra (or Bosra); and that he was the fifth from Abraham. And these are the kings that reigned in Edom, which country he reigned over; the first was Balac, the son of Beor, the name of whose city was Dennaba; after Balac, Jobab, called Job; after him Asom, who was governor in the country of Theman; after him Adad, the son of Barad, who cut off Midian in the field of Moab, the name of whose city was Gethaim. The friends that came to him (Job) were Eliphaz, of the sons of Esau, the king of the Themanites; Baldad, king of the Sauchseans; and Sophar, king of the Minaeans.''
The substance of this is confirmed by Aristaeus, Philo, and Polyhistor e, ancient historians.
b Theatrum Terrae S. p. 93. c Juchasin, fol. 9. 2. d Schindler. Lexic. Pentaglott. col. 64. e Apud Euseb. Praepar. Evangel. l. 9. c. 25.
Barnes' Notes on the Bible
So Job died, being old and full of days - Having filled up the ordinary term of human life at that period of the world. He reached an honored old age, and when he died was not prematurely cut down. He was “regarded” as an old man. The translators of the Septuagint, at the close of their version, make the following addition: “And it is written that he will rise again with those whom the Lord will raise up.” This is translated out of a Syrian book. “He dwelt indeed in the land of Ausitis, on the confines of Idumea and Arabia. His first name was Jobab; and having married an Arabian woman, he had by her a son whose name was Ennon. He was himself a son of Zare, one of the sons of Esau; and his mother’s name was Bosorra; so that he was the fifth in descent from Abraham. And these were the kings who reigned in Edom, over which country he also bore rule. The first was Balak, the son of Beor, and the name of his city was Dannaba. And after Balak, Jobab, who is called Job; and after him, Asom, who was governor (ἡγεμών hēgemōn) from the region of Thaimanitis; and after him, Adad, son of Barad, who smote Madian in the plain of Moab; and the name of his city was Getham. And the friends who came to him were Eliphaz of the sons of Esau, the king of the Thaimanites; Bildad, the sovereign (τύραννος turannos) of the Saueheans; and Sopher, the king of the Manaians.” What is the authority for this statement is now entirely unknown, nor is it known from where it was derived. The remark with which it is introduced, that it is written that he would be raised up again in the resurrection, looks as if it were a forgery made after the coming of the Savior, and has much the appearance of being an attempt to support the doctrine of the resurrection by the authority of this ancient book. It is, at all events, an unauthorized addition to the book, as nothing like it occurs in the Hebrew.
Concluding Remarks
We have now gone through with an exposition of the most ancient book in the world, and the most difficult one in the sacred volume. We have seen how sagacious men reason on the mysterious events of Divine Providence, and how little light can be thrown on the ways of God by the profoundest thinking, or the acutest observation. We have seen a good man subjected to severe trials by the loss of all his property and children, by a painful and loathsome disease, by acute mental sorrows, by the reproaches of his wife, by the estrangement of his surviving kindred, and then by the labored efforts of his friends to prove that he was a hypocrite, and that all his calamities had come upon him as a demonstration that he was at heart a bad man. We have seen that man struggling with those arguments; embarrassed and perplexed by their ingenuity; tortured by the keenness of the reproaches of his friends; and under the excitement of his feelings, and the pressure of his woes, giving vent to expressions of impatience and irreverent reflection on the government of God, which he afterward had occasion abundantly to regret. We have seen that man brought safely through all his trials; showing that, after all that “they” had said and that “he” had said and suffered, he was a good man. We have seen the divine interposition in his favor at the close of the controversy; the divine approbation of his general character and spirit; and the divine goodness shown him in the removal of his calamities, in his restoration to health, in the bestowment on him of double his former possessions; and in the lengthening out his days to an honored old age. In his latter days we have seen his friends coming around him again with returning affection and confidence; and a happy family growing up to cheer him in his declining years, and to make him honored in the earth. In view of all these things, and especially of the statements in the chapter which closes the book, we may make the following remarks:
(1) The upright will be ultimately honored by God and man. God may bring afflictions upon them, and they may “seem” to be objects of his displeasure; but the period will arrive when he will show them marks of his favor. This may not “always,” indeed, be in the present life, but there will be a period when all these clouds will be dissipated, and when the good, the pious, the sincere friends of God, shall enjoy the returning tokens of his friendship. If his approbation of them is declared in no intelligible way in this life, it will be at the day of judgment in a more sublime manner even than it was announced to Job; if the whole of this life should be dark with storms, yet there is a heaven where, through eternity, there will be pure and unclouded day. In like manner, honor will be ultimately shown to the good and just by the world. At present friends may withdraw; enemies may be multiplied; suspicions may attach to a man’s name; calumny and slander may come over his reputation like a mist from the ocean.
But things will ultimately work themselves right. A man in the end will have all the reputation which he ought to have. He who has a character that “ought” to be loved, honored, and remembered, will be loved, honored, and remembered; and he who has such a character that he ought to be hated or forgotten, will be. It may not “always,” indeed, be in the present life; but there is a current of public favor and esteem setting toward a good man while living, which always comes up to him when he is dead. The world will do justice to his character; and a holy man, if calumniated while he lives, may safely commit his character to God and to the “charitable speeches” (“Bacon,”) of men, and to distant times, when he dies. But in most instances, as in the case of Job, if life is lengthened out, the calumniated, the reproached, and the injured, will find justice done them before they die. Reproaches in early or middle life will be succeeded by a fair and wide reputation in old age; the returning confidence of friends will be all the compensation which this world can furnish for the injury which was done, and the evening of life spent in the enjoyment of friendship and affection, will but precede the entrance on a better life, to be spent in the eternal friendship of God and of all holy beings.
(2) We should adhere to our integrity when passing through trials. They may be long and severe. The storm that rolls over us may be very dark, and the lightning’s flash may be vivid, and the thunder deep and long. Our friends may withdraw and reproach us; those who should console us may entreat us to curse God and die; one woe may succeed another in rapid succession, and each successive stroke be heavier than the last; years may roll on in which we may find no comfort or peace; but we should not despair. We should not let go our integrity. We should not blame our Maker. We should not allow the language of complaint or murmuring to pass our lips, nor ever doubt that God is good and true. There is a good reason for all that he does; and in due time we shall meet the recompense of our trials and our fidelity. No pious and submissive sufferer ever yet failed of ultimately receiving the tokens of the divine favor and love.
(3) The expressions of divine favor and love are not to be expected in the midst of angry controversy and heated debate. Neither Job nor his friends appear to have enjoyed communion with God, or to have tasted much of the happiness of religion, while the controversy was going on. They were excited by the discussion; the argument was the main thing; and on both sides they gave vent to emotions that were little consistent with the reigning love of God in the heart, and with the enjoyment of religion. There were high words; mutual criminations and recriminations; strong doubts expressed about the sincerity and purity of each other’s character; and many things were said on both sides, as there usually is in such cases, derogatory to the character and government of God. It was only after the argument was closed, and the disputants were silenced, that God appeared in mercy to them, and imparted to them the tokens of his favor.
Theological combatants usually enjoy little religion. In stormy debate and heated discussion there is usually little communion with God and little enjoyment of true piety. It is rare that such discussions are carried on without engendering feelings wholly hostile to religion; and it is rare that such a controversy is continued long, in which much is not said on both sides injurious to God - in which there are not severe reflections on his government, and in which opinions are not advanced which give abundant occasion for bitter regret. In a heated argument a man becomes insensibly more concerned for the success of his cause than for the honor of God, and will often advance sentiments even severely reflecting on the divine governmcnt, rather than confess the weakness of his own cause, and yield the point in debate. In such times it is not an inconceivable thing that even good people should be more anxious to maintain their own opinions than to vindicate the cause of God, and would be more willing to express hard sentiments about their Maker than to acknowledge their own defeat.
(4) From the chapter before us Job 42:11, we are presented with an interesting fact, such as often occurs. It is this: friends return to us, and become exceedingly kind “after” calamity has passed by. The kindred and acquaintances of Job withdrew when his afflictions were heavy upon him; they returned only with returning prosperity. When afflicted, they lost their interest in him. Many of them, perhaps, had been dependent on him, and when his property was gone, and he could no longer aid them, they disappeared of course. Many of them, perhaps, professed friendship for him “because” he was a man of rank, and property, and honor; and when he was reduced to poverty and wretchedness, they also disappeared of course. Many of them, perhaps, had regarded him as a man of piety; but when these calamities came upon him, in accordance with the common sentiments of the age, they regarded him as a bad man, and they also withdrew from him of course.
When there were evidences of returning prosperity, and of the renewed favor of God, these friends and acquaintances again returned. Some of them doubtless came back “because” he was thus restored. “Swallow-friends, that are gone in the winter, will return in the spring, though their friendship is of little value.” “Henry.” That portion of them who had been sincerely attached to him as a good man, though their confidence in his piety had been shaken by his calamities, now returned, doubtless with sincere hearts, and disposed to do him good. They contributed to his needs; they helped him to begin the world again they were the means of laying the foundation of his future prosperity; and in a time of real need their aid was valuable, and they did all that they could to minister consolation to the man who had been so sorely afflicted. In adversity, it is said, a man will know who are his real friends. If this is true, then this distinguished and holy patriarch had few friends who were truly attached to him, and who were not bound to him by some consideration of selfishness. Probably this is always the case with those who occupy prominent and elevated situations in life. True friendship is oftenest found in humble walks and in lowly vales.
(5) We should overcome the unkindness of our friends by praying for them; see Job 42:8, note; Job 42:10, note. This is the true way of meeting harsh reproaches and unkind reflections on our character. Whatever may be the severity with which we are treated by others; whatever charges they may bring against us of hypocrisy or wickedness; however ingenious may be their arguments to prove this, or however cutting their sarcasm and retorts, we should never refuse to pray for them. We should always be willing to seek the blessing of God upon them, and be ready to bear them on our hearts before the throne of mercy. It is one of the privileges of good people thus to pray for their calumniators and slanderers; and one of our highest honors, and it may be the source of our highest joys, is that of being made the instruments of calling down the divine blessing on those who have injured us. It is not that we delight to triumph over them; it is not that we are now proud that “we” have the evidence of divine favor; it is not that we exult that they are humbled, and that we now are exalted; it is that we may be the means of permanent happiness to those who have greatly injured us.
(6) The last days of a good man are not unfrequently his best and happiest days. The early part of his life may be harassed with cares; the middle may be filled up with trials; but returning prosperity may smile upon his old age, and his sun go down without, a cloud. His heart may be weaned from the world by his trials; his true friends may have been ascertained by their adhering to him in reverses of fortune, and the favor of God may so crown the evening of his life, that to him, and to all, it shall be evident that he is ripening for glory. God is often pleased also to impart unexpected comforts to his friends in their old age; and though they have suffered much and lost much, and thought that they should never “again see good,” yet he often disappoints the expectations of his people, and the most prosperous times come when they thought all their comforts were dead. In the trials through which we pass in life, it is not improper to look forward to brighter and better days, as to be yet possibly our portion in this world; at all events, if we are the friends of God, we may look forward to certain and enduring happiness in the world that is to come.
(7) The book, through whose exposition we have now passed, is a most beautiful and invaluable argument. It relates to the most important subject that can come before our minds - the government of God, and the principles on which his administration is conducted. It shows how this appeared to the reflecting people of the earliest times. It shows how their minds were perplexed with it, and what difficulties attended the subject after the most careful observation. It shows how little can be accomplished in removing those difficulties by human reasoning, and how little light the most careful observation, and the most sagacious reflections, can throw on this perplexing subject. Arguments more beautiful, illustrations more happy, sentiments more terse and profound, and views of God more large and comprehensive, than those which occur in this book, can be found in no works of philosophy; nor has the human mind in its own efforts ever gone beyond the reasonings of these sages in casting light on the mysterious ways of God. They brought to the investigation the wisdom collected by their fathers and preserved in proverbs; they brought the results of the long reflection and observation of their own minds; and yet they threw scarce a ray of light on the mysterious subject before them, and at the close of their discussions we feel that the whole question is just as much involved in mystery as ever. So we feel at the end of all the arguments of man without the aid of revelation, on the great subjects pertaining to the divine government over this world. The reasonings of philosophy now are no more satisfactory than were those of Eliphaz, Zophar, and Bildad, and it may be doubted whether, since this book was written, the slightest advance has been made in removing the perplexities on the subject of the divine administration, so beautifully stated in the book of Job.
(8) The reasonings in this book show the desirableness and the value of revelation. It is to be remembered that the place which the reasonings in this book should be regarded as occupying, is properly “before” any revelation had been given to people, or before any was recorded. If it is the most ancient book in the world, this is clear; and in the volume of revealed truth it should be regarded as occupying the first place in the order in which the books of revelation were given to man. As introductory to the whole volume of revelation - for so it should be considered - the book of Job is of inestimable worth and importance. It shows how “little” advance the human mind can make in questions of the deepest importance, and what painful perplexity is left after all the investigations that man can make. It shows what clouds of obscurity rest on the mind, whenever man by himself undertakes to explain and unfold the purposes of Deity. It shows how little philosophy and careful observation can accomplish to explain the mysteries of the divine dealings, and to give the mind solid peace in the contemplation of the various subjects that so much perplex man.
There was no better way of showing this than that adopted here. A great and good man falls. His comforts all depart. He sinks to the lowest degree of wretchedness. To explain this, and all kindred subjects, his own mind is taxed to the utmost, and four men of distinguished sagacity and extent of observation are introduced - the representatives of the wisdom of the world - to explain the fact. They adduce all that they had learned by tradition, and all that their own observation had suggested, and all the considerations which reason would suggest to them; but all in vain. They make no advances in the explanation, and the subject at the close is left as dark as when they began. Such an effect, and such a train of discussion, is admirably fitted to prepare the mind to welcome the teachings of revelation, and to be grateful for that volume of revealed truth which casts such abundant light on the questions that so perplexed these ancient sages. Before the book of revelation was given, it was well to have on record the result of the best efforts which man could make to explain the mysteries of the divine administration.
As a specimen of early poetry, and an illustration of the early views of science and the state of the arts, of incomparable beauty and sublimity, also, this book is invaluable. Almost four thousand years have passed away since this patriarch lived, and since the arguments recorded in the book were made and recorded. Men have made great advances since in science and the arts. The highest efforts, probably, of which the human mind is capable, have since been made in the department of poetry, and works have been produced destined certainly to live on to the consummation of all things. But the sublimity and beauty of the poetry in this book stand still unsurpassed, unrivaled. As a mere specimen of composition, apart from all the questions of its theological bearing; as the oldest book in the world; as reflecting the manners, habits, and opinions of an ancient generation; as illustrating more than any other book extant the state of the sciences, the ancient views of astronomy, geology, geography, natural history, and the advances made in the arts, this book has a higher value than can be attached to any other record of the past, and demands the profound attention of those who would make themselves familiar with the history of the race.
The theologian should study it as an invaluable introduction to the volume of inspired truth; the humble Christian, to obtain elevated views of God; the philosopher, to see how little the human mind can accomplish on the most important of all subjects without the aid of revelation; the child of sorrow, to learn the lessons of patient submission; the man of science, to know what was understood in the far distant periods of the past; the man of taste, as an incomparable specimen of poetic beauty and sublimity. It will teach invaluable lessons to each advancing generation; and to the end of time true piety and taste will find consolation and pleasure in the study of the Book of Job. God grant that this effort to explain it may contribute to this result. To that God who inclined my heart to engage in the attempt to explain this ancient book, and who has given me health, and strength, and the means to prosecute the study with advantage, I now devote this exposition. I trust it may do good to others; it has been profitable and pleasant to my own soul.
Clarke's Notes on the Bible
Verse Job 42:17. Job died, being old and full of days. — He had seen life in all its varieties; he had risen higher than all the men of the East, and sunk lower in affliction, poverty, and distress, than any other human being that had existed before, or has lived since. He died when he was satisfied with this life; this the word שבע seba implies. He knew the worst and the best of human life; and in himself the whole history of Providence was exemplified and illustrated, and many of its mysteries unfolded.
We have now seen the end of the life of Job, and the end or design which God had in view by his afflictions and trials, in which he has shown us that he is very pitiful, and of tender mercy, James 5:11; and to discern this end of the Lord should be the object of every person who reads or studies it. Laus in excelsis Deo!
Both in the Arabic and Septuagint there is a considerable and important addition at the end of the seventeenth verse, which extends to many lines; of this, with its variations, I have given a translation in the PREFACE.
At the end of the Syriac version we have the following subscription: -
"The Book of the righteous and renowned Job is finished, and contains 2553 verses."
At the end of the Arabic is the following: -
"It is completed by the assistance of the Most High God. The author of this copy would record that this book has been translated into Arabic from the Syriac language." "Glory be to God, the giver of understanding!" "The Book of Job is completed; and his age was two hundred and forty years." "Praise be to God for ever!"
So closely does the Arabic translator copy the Syriac, that in the Polyglots one Latin version serves for both, with the exception of a few marginal readings at the bottom of the column to show where the Syriac varies.
MASORETIC NOTES
Number of verses, one thousand and seventy. Middle verse, Job 22:16. Sections, eight.
AT the close of a book I have usually endeavoured to give some account of the author, or of him who was its chief subject. But the Book of Job is so unique in its subject and circumstances, that it is almost impossible to say any thing satisfactorily upon it, except in the way of notes on the text. There has been so much controversy on the person and era of Job, that he has almost been reduced to an ideal being, and the book itself considered rather as a splendid poem on an ethic subject than a real history of the man whose name it bears.
The author, as we have already seen in the preface, is not known. It has been attributed to Job himself; to Elihu, one of his friends; to Moses; to some ancient Hebrew, whose name is unknown; to Solomon; to Isaiah the prophet; and to Ezra the scribe.
The time is involved in equal darkness: before Moses, in the time of the exodus, or a little after; in the days of Solomon; during the Babylonish captivity, or even later; have all been mentioned as probable eras.
How it was originally written, and in what language, have also been questions on which great and learned men have divided. Some think it was originally written in prose, and afterwards reduced to poetry, and the substance of the different speeches being retained, but much added by way of embellishment. Theodore, bishop of Mopsuestia in Cilicia, a writer of the fourth century, distinguishes between Job and the author of the book that goes under his name, whom he accuses of a vain ostentation of profane sciences; of writing a fabulous and poetical history; of making Job speak things inconsistent with his religion and piety, and more proper to give offense than to edify. As Theodore had only seen the Book of Job in the Greek version, it must be owned that he had too much ground for his severe criticism, as there are in that version several allusions to the mythology of the Greeks, some of which are cursorily mentioned in the notes. Among these may be reckoned the names of constellations in chapters ix. and xxxviii., and the naming one of Job's daughters Keren-happuch, the horn of Amalthea, Job 42:14.
We need not confound the time of Job and the time of the author of the book that goes under his name. Job may have been the same as Jobab, 1 Chronicles 1:35-44, and the fifth in descent from Abraham; while the author or poet, who reduced the memoirs into verse, may have lived as late as the Babylonish captivity.
As to the language, though nervous and elevated, it is rather a compound of dialects than a regular language. Though Hebrew be the basis, yet many of the words, and frequently the idiom, are pure Arabic, and a Chaldee phraseology is in many places apparent.
Whoever was the author, and in whatsoever time it may have been written, the Jewish and Christian Church have ever received it as a canonical book, recommended by the inspiration of the Almighty. It is in many respects an obscure book, because it refers to all the wisdom of the East. If we understood all its allusions, I have little doubt that the best judges would not hesitate to declare it the Idumean Encyclopaedia. It most obviously makes continual references to sciences the most exalted and useful, and to arts the most difficult and ornamental. Of these the notes have produced frequent proofs.
The author was well acquainted with all the wisdom and learning of the ancient world, and of his own times; and as a poet he stands next to David and Isaiah: and as his subjects have been more varied than theirs, he knew well how to avail himself of this circumstance; and has pressed into his service all the influence and beauty of his art, to make the four persons, whom he brings upon the stage, keep up each his proper character, and maintain the opinions which they respectively undertook to defend. "The history," says Calmet, "as to the substance and circumstances, is exactly true. The sentiments, reasons, and arguments of the several persons, are very faithfully expressed; but it is very probable that the terms and turns of expression are the poet's, or the writer's, whosoever he may be."
The authority of this book has been as much acknowledged as its Divine inspiration. The Prophet Ezekiel is the first who quotes it, Ezekiel 14:14-20, where he mentions Job with Noah and Daniel, in such a way as makes his identity equal with theirs; and of their personal existence no one ever doubted.
The Apostle James, James 5:11, mentions him also, and celebrates his patience, and refers so particularly to the termination and happy issue of his trials, as leaves us no room to doubt that he had seen his history, as here stated, in the book that bears his name.
St. Paul seems also to quote him. Compare Romans 2:11, "For there is no respect of persons with God," with Job 34:19, "God accepteth not the person of princes, nor regardeth the rich more than the poor; for they are all the work of his hands."
1 Timothy 6:7: "For we brought nothing into this world; and it is certain we can carry nothing out." Job 1:21: "Naked came I out of my mother's womb; and naked shall I return thither."
Hebrews 12:5: "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him." Job 5:17: "Happy is the man whom God correcteth; therefore despise not thou the chastening of the Almighty." A similar saying is found Proverbs 3:11, probably all coming from the same source. See the comparisons from the writings of Solomon, in the preface.
Job is to be found in the ancient martyrologies, with the title of prophet, saint, and martyr, and the Greek Church celebrates a festival in his honour on the fifth of May; and the corrupt Churches of Arabia, Egypt, Ethiopia, Russia, and Muscovy, follow it in their worship of Saint Job!
But no Church has proceeded so far both to honour and disgrace this excellent man as the Church of Rome. I shall quote the words of Dom. Calmet, one of the most learned and judicious divines that Church could ever boast of. "The Latins keep his festival on the tenth of May. This, next to the Maccabees, brothers and martyrs, is the first saint to whom the western Church has decreed public and religious honours, and we know not of any saint among the patriarchs and prophets to whom churches have been consecrated, or chapels dedicated in greater number, than to this holy man. We see abundance of them, particularly in Spain and Italy. And he is invoked principally against the leprosy, itch, foul disease, and other distempers which relate to these." See Baillie's Lives of the Saints.
Calmet goes on to say that "there are several reputable commentators who maintain that Job was afflicted with this scandalous disease; among whom are Vatablus, Cyprian, Cisterc. Bolducius, and Pineda, in their commentaries on Job; and Desganges in Epist. Medicin. Hist. De Lue Venerea. The Latin Church invokes Saint Job in diseases of this nature; and lazarettos and hospitals, wherein care is taken of persons who have this scandalous distemper upon them, are for the most part dedicated to him." See Calmet's Dissertation sur la maladie de Job, and his Dictionary, under the article JOB.
The conduct of this Church, relative to this holy man, forms one of the foulest calumnies ever inflicted on the character of either saint or sinner; and to make him the patron of every diseased prostitute and debauchee through the whole extent of the papal dominions and influence, is a conduct the most execrable, and little short of blasphemy against the holiness of God. As to their lazarettos, hospitals, and chapels, dedicated to this eminent man on these scandalous grounds, better raze them from their foundations, carry their materials to an unclean place, or transport them to the valley of the son of Hinnom, and consume them there; and then openly build others dedicated ad fornicantem Jovem, in conjunction with Baal Peor and Ashtaroth, the Priapus and Venus of their predecessors!
If those of that communion should think these reflections severe, let them know that the stroke is heavier than the groan; and let them put away from among them what is a dishonour to God, a disgrace to his saints, and their own ineffable reproach.
Of the disease under which Job laboured, enough has been said in the notes. On this head many writers have run into great extravagance. Bartholinus and Calmet state that he was afflicted with twelve several diseases; the latter specifies them. Pineda enumerates thirty-one or thirty-two; and St. Chrysostom says he was afflicted with all the maladies of which the human body is capable; that he suffered them in their utmost extremities; and, in a word, that on his one body all the maladies of the world were accumulated! How true is the saying, "Over-doing is un-doing!" It is enough to say, that this great man was afflicted in his property, family, body, and soul; and perhaps none, before or since his time, to a greater degree in all these kinds.
On Job's character 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 every charge of this kind is rebutted by his own defense, and the character given to 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 which are presented to our view. He bore the loss of 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 to our imitation. His wailings relative to the mental agonies through which he passed, do not at all affect this part of his character. He bore the loss of his goods, the total ruin of his extensive and invaluable establishment, and the destruction of his hopes in the awful death of his children, without uttering a reprehensible word, or indulging an irreligious feeling.
If however we carefully examine our translation of this poem, we shall find many things in Job's speeches that appear to be blemishes in his character. Even his own concessions appear to be heavy taxes on the high reputation he has had for patience and humble submission to the Divine will. In several cases these apparent blemishes are so contrasted with declarations of the highest integrity and innocence that they amount nearly to contradictions. Dr. Kennicott has examined this subject closely, and has thought deeply upon it, and strongly asserts that this apparent inconsistency arises from a misapprehension of Job's words in some cases, and mistranslation of them in others.
I shall take a large quotation on this subject from his "Remarks on Select Passages of Scripture." "The integrity or righteousness of Job's character being resolutely maintained by Job himself, and the whole poem turning on the multiplied miseries of a man eminently good, the grand difficulty through the poem seems to be, how these positions can consist with the several passages where Job is now made to own himself a very grievous sinner. This matter, as being of great moment, should be carefully examined.
"In Job 7:20, Job 7:21, he says, 'I have sinned; What shall I do unto thee, O thou Preserver of men? Why dost thou not pardon my transgression, and take away mine iniquity?'
"In Job 9:20: 'If I justify myself, mine own mouth shall condemn me: If I say, I am perfect, it shall also prove me perverse. I know that thou wilt not hold me innocent.' Job 9:30, Job 9:31: 'If I wash myself with snow-water, yet shalt thou plunge me in the ditch, and my own clothes shall abhor me.' Lastly, in Job 42:6: 'I abhor myself, and repent in dust and ashes.'
"Whereas he says, in Job 10:7, 'Thou knowest that I am not wicked.' Job 13:15: 'I will maintain my own ways before him.' Job 13:18. 'I know that I shall be justified.' Job 23:10: 'He knoweth the way that I take; when he hath tried me, I shall come forth as gold.' Job 23:11: 'My foot hath held his steps; his way have I kept, and not declined.' And lastly, in Job 27:5: 'Till I die I will not remove my integrity from me.' Job 27:6: 'My righteousness I hold fast; I will not let it go: my heart shall not reproach me so long as I live.'
"And now if any one, ascribing these contrarieties to Job's inconsistency with himself, should pronounce him right in owning himself a great sinner, and wrong in pleading his own integrity, he will soon see it necessary to infer the contrary. Had Job really been, and owned himself to be, a great sinner, his great sufferings had been then accounted for, agreeably to the maxims of his friends, and all difficulty and dispute had been at an end. But as the whole poem turns on Job's uncommon goodness, and yet uncommon misery, so this goodness or innocence, this righteousness or integrity, is not only insisted upon by Job, but expressly admitted by God himself, both in the beginning of this book and at the end of it. See Job 1:8, Job 1:21; Job 2:3; Job 42:7, Job 42:8.
"That Job did not here plead guilty, or contradict the asseveration of his innocence, appears farther from the subsequent speeches. So Bildad, who spoke next, understood him, Job 8:6. So Zophar understood him, Job 11:4. So Eliphaz, to whom he spoke the former words, understood him likewise, Job 15:13, Job 15:14. And, lastly, Elihu, after hearing all the replies of Job to his friends, tells him, (Job 33:8, Job 33:9,) 'Surely, thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean, without transgression; I am innocent, neither is there iniquity in me.'
"If therefore this inconsistency in Job's declaration concerning himself cannot have obtained in this book at first, it must arise from some misrepresentation of the true sense. And as it relates to Job's confession of guilt, expressed in the three chapters, vii., ix., and xlii., on these passages I shall make a few remarks, in hopes of removing one of the greatest general difficulties which now attend this poem.
"As to the first instance, Job appears, at least from our English version of Job 7:20, to be confessing his sins to God, whereas he is really speaking there in reply to Eliphaz; and it is obvious that the same words, applied thus differently, must carry very different ideas. Who does not see the humility and sorrow with which Job would say, 'I have sinned against thee, O God?' and yet see the resentment and force with which he would say to Eliphaz, I have sinned, you say; but, granting this, What is it to YOU? to (or against) thee, O Eliphaz! what crime have I committed? That Job, in other places, repeats ironically, and confutes by quoting the sayings of his friends, will appear hereafter.
"Eliphaz had been attempting to terrify him by the recital of a vision, and the long speech of a spirit, Job 4:12-21. Job in reply, (Job 6:15-27,) complains of the cruel treatment he had begun to experience from his nominal friends, and false brethren; and (Job 7:14) particularly complains that he (Eliphaz) had terrified him with dreams and visions, Job then goes on, (Job 7:17, &c.,) What is a miserable man, like myself, that thou makest so much of him? 1 Samuel 26:24: That thou settest thy heart upon him? that, with such officious affection, thou visitest him every morning, and art trying him every moment? How long will it be till thou depart from me; and leave me at liberty to breathe, and even swallow down my spittle? You say, I must have been a sinner; what then? I have not sinned against THEE. O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust; to-morrow, perhaps, I shall be sought in vain.
"As the first part of this difficulty arose from Job's first reply to Eliphaz, the second part of the same difficulty arises from Job's first reply to Bildad, in chap. ix., when Job is now made to say as follows, (Job 9:2, Job 9:4) 'How shouldst thou be just with God? Who hath hardened himself against him and prospered?' Job 9:20: 'If I justify myself, my own mouth shall condemn me;' with many other self-accusatory observations, which have been already quoted from Job 9:28, Job 9:30, Job 9:31. Now this chapter, which in our present version of it is very unintelligible, will perhaps recover its original meaning, and prove beautifully consistent, upon these two principles: That from Job 9:2-24, Job is really exposing his friends, by ironically quoting some of their absurd maxims; and that in Job 9:28, Job 9:31 he is speaking, not to God, but in reply to Bildad.
"Thus, in Job 9:2, 'I know it is so of a truth;' i.e., Verily I perceive that with you the matter stands thus, as, How shall man be just with God; and again, God is omnipotent; which is granted and enlarged upon.
"Job 9:15, Job 9:16 strongly confirm the idea of Job's irony on the maxims of his friends, thus: Whom (God) I am not to answer, you say, even though I were righteous; but I am to make supplication to my Judge. Nay; If I have called to God, and he hath really answered me, I am not to believe that he hath heard my voice, Because, &c. So again, as to Job 9:20-22: If I justify myself, then you say, My own mouth proves me wicked! If I say, I am perfect, then it proves me perverse. And even supposing that I am perfect and upright, yet am I not to know it. In short, my soul loatheth my very life; i.e., I am almost tired to death with such nonsense.
"Whereas the one sole true conclusion is this, which, therefore, I resolutely maintain: 'God destroyeth the perfect and the wicked.' And as to Job 9:28, Job 9:31, the whole embarrassment attending them is removed when we consider them as directed to Bildad; who, by the vehemence of his speech, hath shown that he would continue to insist upon Job's guilt: 'If I wash myself in snow-water, and make my hands ever so clean; yet wilt thou (Bildad) plunge me in the ditch,' &c.
"Let us proceed, therefore, to the third and last part of this general difficulty, which arises at present from Job's confession in Job 42:5, Job 42:6: 'I abhor myself, and repent in dust and ashes.' But repent of what? and why abhor himself? He was at that instant in the very situation he had been earnestly wishing and often praying for: and was it possible for him not to seize that favourable moment? What he had so often wished was, that God would appear, and permit him to ask the reason for his uncommon sufferings. See Job 10:2; Job 13:3, Job 13:18-23; Job 19:7; Job 23:3-10; Job 31:35-37, &c. And now when God does appear, we see that Job, immediately attentive to this matter, resolves to put the question, and declares this resolution: 'Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear; but now mine eye seeth thee.' What now becomes of Job's question? Does he put any? Far, at present, are the next words from any such meaning, at least in our present version; for there the verse expresses nothing but sorrow for sin, which sets the poem at variance with itself. It also loses all sight of the question, for which the poem had been preparing, and which Job himself declares he would now put. Add, that in the first of these two lines the verb does not signify, I abhor myself; that the first hemistich is evidently too short, and that the second is not properly IN dust, but le al, UPON dust and ashes."
"It is therefore submitted to the learned, whether the restoration of two letters, which at the same time that they lengthen the line, will remove the inconsistency, and give the very question here wanted, be not strongly and effectually recommended by the exigence of the place. As על כן al ken, is properly therefore, and על מה al mah (Job 10:2) is wherefore, מה mah was easily dropped before כן ken; it not being recollected that כן ken here is connected, not with the preposition before it, but with the verb after it, and signifies hoc modo. The true reading, therefore, and the true sense I humbly conceive to stand thus:—
Hear, I beseech thee, and I will speak;
I will demand of thee, and declare thou unto me.
I have heard of thee by the hearing of the ear;
But now mine eye seeth thee.
WHEREFORE (על מה) am I thus become loathsome
And scorched up, upon dust and ashes?
"See Job 7:5: 'My flesh is clothed with worms, and clods of dust; my skin is broken (וימאס) and become loathsome.' See also Job 30:30: 'My skin is black upon me, and my bones are burnt with heat;' and Job 2:8; Job 10:2; Job 16:15."
So far Dr. Kennicott in vindication of Job; and the reader will do justice to his learning and ingenuity. Allowing his general positions to be true, he has, in my opinion, pushed his consequences too far. Job certainly was not a grievous sinner, but a most upright man. This point is sufficiently proved; but that he accuses himself of nothing wrong, of no inward evil, is certainly not correct. He thought too highly of himself; he presumed too much on what was without; but when God shone upon his heart, he saw that he was vile, and therefore might most properly loathe himself. There are multitudes who are decent and correct in their outward behaviour, whose hearts may be deceitful and desperately wicked. Even the Pharisees made clean the outside of the cup and platter. Job was a very righteous and upright man: but at the time in question, he was not cleansed from all inward sin. This removes all contradiction from what he asserts, and from what he concedes. With this abatement, Dr. Kennicott's criticism may fairly stand. When a man sees himself in the light of God, he sees what, by his own discernment, wisdom, and reason, he had never seen before. His mind might have been previously deeply imbued with the principles of justice, righteousness, and truth, his whole conduct be regulated by them, and he be conscious to himself that he had not wickedly departed from the laws imposed on him by these principles. But when the light that maketh manifest shines through the inmost recesses of the heart, and vibrates through the soul, then spiritual wickedness becomes evident, and the deceitfulness of the heart is discovered. That light refers every thing to the Divine standard, the holiness of God; and the man's own righteousness in this comparison is found to be imperfection itself, and little short of impurity. Job appears to have been in this state: he thought himself rich and increased in goods, and to have need of nothing; but when God shone in upon his heart, he found himself to be wretched, and miserable, and poor, and blind, and naked; and he was now as ready to confess his great vileness, as he was before to assert and vindicate the unimpeachable righteousness of his conduct. Here was no contradiction. His friends attacked him on the ground of his being a bad and wicked man: this charge he repels with indignation, and dared them to the proof. They had nothing to allege but their system and their suspicions: but he who suffers must have sinned. Job, being conscious that this was false as applied to him, knowing his own innocence, boldly requires on their ground to know why God contended with him? God answers for himself; humbles the self-confident yet upright man; shines into his heart, and then he sees that he is vile. When a beam of the solar light is admitted into an apartment we see ten thousand atoms or motes dancing in that beam. These are no particles of light, nor did the light bring them there; they were there before, but there was not light sufficient to make them manifest. Just so when the light of God visits the soul of a sincere man, who has been labouring in all his outward conduct to stand approved of God; he is astonished at his inward impurity, loathes himself, and is ready to think that many devils have suddenly entered into him. No: all the evils thou seest were there before, but thou hadst not light sufficient to make them manifest. Shall it be said after this, that the conduct of Divine Providence cannot be vindicated in suffering an upright man to become a butt for the malice of Satan for so long a time, and for no purpose? The greatest, the most important purposes were accomplished by this trial. Job 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 by having bequeathed to it the vast treasury of Divine truth which is found in the BOOK OF JOB.
Corrected for a new edition, March 1st, 1829.—A. C.
