The character ESTHER. of Mordecai A. M. 3509. Ahasuerus, and great among the Jews, || thren, seeking the wealth of his people, A. M. 3509 and accepted of the multitude of his bre- and speaking peace to all his seed. B. C. 495. B. C. 495. chief thing expected from those that have wealth and power, but giving good words is also commendable, and makes the good deeds the more acceptable. It is said, to all his seed, probably to signify that he did not side with any one party of his people against another, nor make some of them his favourites, while the rest were neglected and crushed; but whatever differences there were among them, he was a common father to them all, and spoke peace to them all without distinction. Thus making himself accepta presidency of the king's council. Men of merit may, uttermost of his power, to assist all that made applifor a time, seem buried alive; but often, by some||cation to him. Doing good works is the best and means or other, they are discovered and preferred at last. And great among the Jews-Not only great above them, and more honourable than any of them, but great with them, and dear to them, which they manifested by giving him a commanding interest among them, and submitting all their affairs to his direction; and accepted of his brethren-His greatness did not make him forget or disown his brethren, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. And they did not envy his greatness, accord-ble by humility and beneficence, he was universally ing to the disposition very prevalent among mankind in such cases, but rejoiced in it, and blessed God for it, and commended and loved him for the right and proper exercise of his great power. Seeking the wealth of his people-He did not seek his own wealth, and the raising of an estate for himself and his family, which is the chief thing most men aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest with the king and queen, he improved for the public good. And speaking peace to all his seedHe was easy of access, courteous and affable, condescending and kind in his carriage, and ready, to the 492 accepted, and gained the good-will of all his brethren. Thus have we gone through all the historical books of the Old Testament. If our readers have received any edification from our endeavours to illustrate the Divine Oracles, and have been thereby assisted to read them with more pleasure and profit than formerly, we beseech them to give all the praise to the Father of lights, from whom every good and perfect gift cometh, and especially all true understanding, and knowledge of his word: and to entreat him to afford us the continuance and increase of his gracious assistance in the further prosecution of our work, especially as we are to enter next on the more sublime and spiritual parts of the sacred writings. 2 THE BOOK OF JO B.* ARGUMENT. THE preceding books of Scripture are, for the most part, plain and easy narratives, which he that runs may read and understand; but in the five poetical books, on which we are now entering, Job, Psalms, Proverbs, Ecclesiastes, and Solomon's Song, are many things hard to be understood. These, therefore, require a more close application of mind, which yet the treasures they contain will abundantly recompense. The former books were mostly historical; these are doctrinal and devotional. And they are written in verse, according to the ancient rules of versifying, though not in rhyme, nor according to the rules of latter tongues. But though they are poetical, yet they are serious, and full of majesty. They have a poetic force and flame, without poetic fury; move the affections, without corrupting the imagination; and, while they gratify the ear, improve the mind, and profit the more by pleasing. In them we have much of God, his infinite perfections, and his government both of the world and of the church. And we have much of Christ, who is the spring, and soul, and centre of revealed religion. Here is what may enlighten our understandings, and acquaint us with the deep things of God. And this divine light may bring into our souls a divine fire, which will kindle and inflame devout affections; on which wings we may soar upward, until we enter into the holiest. In the book of Job, in particular, which comes first under our consideration, we find the most sublime disquisitions on God's moral government, his wonderful and unlimited greatness, his indisputable sovereignty over all beings, and his incomprehensible wisdom; together with a most illustrious pattern of solid and fixed piety, and entire resignation to the divine will. So that, whether we consider the importance and dignity of the subjects, the magnificent and profound sentiments, the beauty of the language, or the amiable picture of virtuous manners which it sets forth, we shall find it worthy of our most attentive study, and greatest veneration for its high excellence. It is thought by many learned men to be the most ancient book of the Scriptures, and it really bears all the genuine marks of the most remote antiquity, both in the composition and style; and this may account for its being so difficult to be understood. Although most of the accounts which have been given of the author of this book, and the exact time when it was written, are but conjectures, unsupported by any authority; yet there seems very sufficient ground to determine, that the foundation of it is laid in matters of fact; namely, That, in very ancient times, there was a rich and powerful person named Job; that he was remarkable for his integrity, piety, and unshaken confidence in God; that he was, by very great, unexpected, and sudden calamities, reduced to a state of great distress; that this circumstance gave occasion to a discussion and contest between him and some of his friends, men of great wisdom and piety, whether severe afflictions ever happen to truly good men? and, if they do, whether they do not come by way of punishment, and as a mark of God's displeasure?-that Job bore his afflictions patience and resignation to the will of God; and, lastly, that he was afterward advanced to a greater degree of prosperity than he had enjoyed in the former part of his life. These, we say, appear undoubtedly to have been facts, and on them the whole book is built. That there was such a man as Job, is evident from his being mentioned by Ezekiel, chap. xiv. 14, and ranked with Noah and Daniel, as a man famous for piety above most others. And the Apostle James, chap. v. 10, says, Take the prophets for an example of suffering affliction and of patience. Ye have heard of the patience of Job. And, unquestionably, the narrative which we here have of his prosperity and piety, of his strange affliction and exemplary patience, with the substance of his conferences with his friends, God's discourse with him out of the whirlwind, and his return to a prosperous condition, are all exactly true. with uncommon We are sure, also, that this book is very ancient, probably of equal date with the book of Genesis itself. It is likely Job was of the posterity of Nahor, Abraham's brother, whose firstborn was Uz, and in whose family religion was kept up, as appears Gen. xxxi. 53, where God is called, not only the God of Abraham, but the God of Nahor. He evidently lived before sacrifices were confined * Moves is thought to have written the book of Job, while among the Midianites, before Christ, cir. 1520. The character JOB. of Job. to one altar, before the general apostacy of the nations, and while God was known by the name of, Eel Shaddai, God Almighty, more than by the name of 7, Jehovah; for he is called Shaddai, the Almighty, above thirty times in this book. And that he lived before the deliverance of the children of Israel out of Egypt, we may gather from hence, that there is no allusion at all to that grand event in any part of the book; as well as from his great longevity; there being no instance, after that time, of any person's living, as it appears he did, to near the age of two hundred years. We have said that this book is poetical. We may call it a kind of dramatic or heroic poem, though by no means a complete drama. The first two chapters are a kind of prologue, containing the argument, which is not in verse, but in a narrative or historical style, as being a relation of matters of fact; but the interlocutory parts of the work are evidently in metre, in the original Hebrew, as is agreed by most learned men. In this noble poem we have, 1. A monument of primitive theology, teaching us that, considering the corruption, ignorance, and weakness of human nature, on the one hand, and the infinite wisdom, the unspeakable greatness, and unspotted holiness of God, on the other, mankind should renounce all confidence in their own righteousness and strength, and put their whole trust in the mercy and grace of God, and submit themselves to him with the greatest humility and reverence. This is evidently the principal design of the poem. It contains, however, 2. A specimen of Gentile piety, for Job was not of the promised seed, not an Israelite, nor a proselyte to the religion of the Israelites. 3. We have here an exposition of the book of Providence, and a clear solution of many difficult passages therein. 4. A great example of close adherence to God in the deepest calamities; and, 5. An illustrious type of Christ, emptied and humbled, in order to his exaltation and greater glory. But "the principal benefit," says Bishop Patrick," which I hope pious souls, especially the afflicted, will reap by this book, is, to be persuaded thereby that all things are ordered and disposed by Almighty God; without whose command or permission neither good angels, nor the devil, nor men, nor any other creature, can do any thing. And that, as his power is infinite, so is his wisdom and goodness, which is able to bring good out of evil. And, therefore, we ought not to complain of him in any condition, as if he neglected us, or dealt hardly with us; but rather cheerfully submit ourselves to his blessed will; which never doth any thing without reason, though we cannot always comprehend it. To that issue, God himself, at last, brings all the dispute between Job and his friends; representing his works, throughout the world, to be so wonderful and unaccountable, that it is fit for us to acknowledge our ignorance, but never to accuse his providence. If we cannot see the cause why he sends any affliction, or continues it long upon us; instead of murmuring and complaining in such a case, this book effectually teaches us to resign ourselves absolutely to him; silently to adore and reverence the unsearchable depth of his wise counsels; contentedly to bear what he inflicts upon us; still to assert his righteousness in the midst of the calamities which befall the good, and in the most prosperous successes of the wicked; and steadfastly to believe, that all, at last, shall turn to our advantage, if, like his servant Job, we persevere in faith, and hope, and patience." Taking a general view of the chapters of this book, we observe, An account of Job's sufferings, chap. i., ii.; not without a mixture of human frailty, chap. iii.; a dispute between him and his three friends, chap. iv.-xxxi.; the interposal of Elihu, and of God himself, chap. xxxii-xli.; the end of all, in Job's posterity, chap. xlii. CHAPTER I. Job's piety, children, substance, 1-5. Satan obtains leave to try him, 6-12. His oxen, sheep, camels, and servants destroyed, 13-17. His sons and daughters killed, 18, 19. His patience and piety, 20–22, a Gen. xxii. 20.- b Ezek. xiv. 14; James v. 11. NOTES ON CHAPTER I. Verse 1. There was a man in the land of Uz, whose name was Job-We have observed in the argument, that the firstborn son of Nahor, Abraham's brother, was called Uz. It appears also from Gen. x. 23, that a grandson of Shem bore the same name, but it does not appear whether any country was named from either of these. But we find in Lam. iv. 21, that Edom was called Uz, probably from a Gen. vi. 9; xvii. 1; Chap. ii. 3.- d Prov. viii. 13; xvi. 6. grandson of Seir, the Horite, of that name. See Gen. xxxvi. 20, 28; 1 Chron. i. 38, 42. This person, as the reader will recollect, inhabited the mountainous country, called Seir from him, before the time of Abraham; but his posterity being driven out, the Edomites seized that country, Gen. xiv. 6; Deut. ii. 12, whence it afterward bore the name of Edom. It is part of Arabia Petræa, bordering upon the tribe of Judah to the south. Hence the land of Uz is pro The family and CHAPTER I. substance of Job. A. M. 2484. 2 And there were born unto him || this man was the greatest of all the A. M. 2484. seven sons and three daughters. men of the East. B. C. 1520. 3 B. C. 1220 4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. 3 Heb. sons of the east. regular in all his dealings with men; one of an unblameable conversation. And one that feared GodOne truly pious and devoted to God. And eschewed evil-Carefully avoiding all sin against God or men. perly placed between Egypt and the Philistines in Jer. xxv. 20. See Bishop Lowth and Dodd. This, therefore, was probably the country of Job, "whose name," Dr. Dodd says, "in the Chaldee, Syriac, and Arabic, may, with the greatest probability, be derived from a root which signifies to love or desire; Verse 3. His substance also was seven thousand and might be rendered, the beloved or desirable one." || sheep-Namely, seven thousand small cattle, wheWe have observed, that it is likely he was of the ther sheep or goats, in opposition to the larger cattle posterity of Uz, the son of Nahor, the brother of next mentioned. And three thousand camels-CaAbraham; but how far removed from him can only mels in these parts were very numerous, as is manibe conjectured from the age of his friends; the eldest fest from Judges vii. 12; 1 Chron. v. 21, and the of whom, Eliphaz the Temanite, could not be nearer testimonies of Aristotle and Pliny; and very useful, than great-grand-son to Esau; for Esau begat Eli- both for carrying burdens in those hot and dry counphaz, and the son of Eliphaz was Teman: so that, tries, being able to endure thirst much better than supposing this Eliphaz to be the son of Teman, (and other creatures, and for service in war. And five higher it will be impossible to place him,) he will hundred she-asses-Which were preferred before then be five generations from Abraham; but as Eli-he-asses, as serving for the same uses of carrying phaz was very much older than Job, nay, older than burdens, riding on, and different kinds of labour; his father, as appears from chap. xv. 10; and, con- and likewise for breeding and giving milk: but hesidering that Abraham was very old before he had a asses also may perhaps be included in the expresson by Sarah, and that Rebecca, grand-daughter to sion, the denomination being, as usual, taken from Nahor, by Bethuel, perhaps his youngest son, was of the greater part, which were she-asses. This man an age proper to be wife to Isaac; we shall, proba- was the greatest of all the men of the East-Hebly, not be wide of the mark, if we allow Job to be brew, magnus præ omnibus filiis Orientis, great in at least six, if not seven generations removed from comparison, in respect, or before all the children of Nahor. The age therefore in which he lived must the East. Grotius and others have observed, that have coincided with the latter years of the life of Ja- the phraseology here used is an argument that the cob, with those of Joseph, and the descent into, and book must have been written by some Israelite, or sojourning in Egypt: his afflictions must have inhabitant of the land of Canaan, Job's country lying happened during the sojourning, about ten years eastward from thence, and it being usual with the before the death of Joseph, and his life must have Hebrews to call Arabia the East. The expression been prolonged to within fourteen years before the probably only means that he was the greatest, or one departure of the Israelites from Egypt, that is, the of the greatest, that lived in those parts; such geneyear of the world 2499. The number of the years ral expressions being commonly understood with of the life of Job, according to this calculation, will such limitations. The account of his piety and prosbe about two hundred; which, for that age of the perity comes before the account of his afflictions, to world, and especially considering that Job was bless- show that neither of these will secure us from the ed with a remarkably long life, as a reward for his common, no, nor from the uncommon calamities of sufferings and integrity, will not appear very extra-human life. ordinary; for Jacob lived one hundred and forty- Verse 4. His sons went and feasted in their houses seven years; Levi, his son, one hundred and thirty--Or made a family feast, to testify and maintain seven; Koath, his grand-son, one hundred and thirty-three; and Amram, his great-grand-son, and father of Moses, one hundred and thirty-seven; Moses also lived one hundred and twenty years. All these, it seems, were his cotemporaries, some older, some younger than Job: so that this appears to agree extremely well with that circumstance of his history. See Heath and Dodd. That man was perfect-Not exactly, or according to the law of innocence, but as to his sincere intentions, hearty affections, and diligent endeavours to perform his whole duty to God and men. And upright-Hebrew,, vejashar, right, exact, and their brotherly love. Every one his day-Not every day of the week and of the year, which would have been burdensome to them all, and gross luxury, and which certainly such a holy man as Job would not have permitted; but each his appointed day, perhaps his birth-day, or the first day of the month. It is certain the same expression, 151, jomo, his day, means his birth-day, chap. iii. 1. "The verse," says Dr. Dodd, "might be rendered, And his sons had a constant custom to make a family feast, every one on his birth-day; and they sent and invited their three sisters," &c. According to Herodotus, the inhabitants of the East in general, and especially the Job's care for his children. A. M. 2484. JOB. 4 Satan comes among the sons of God. h B. C. 1520 5 And it was so, when the days || 'cursed God in their hearts. Thus did A. M. 2484. of their feasting were gone about, that Job continually. Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, It may be that my sons have sinned, and * Gen. viii. 20; Chap. xlii. 8.-f1 Kings xxi. 10, 13.- Heb. all the days. - Chap. ii. 1. 6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. h1 Kings xxii. 19; Chapter xxxviii. 7.- -5 Heb. the adversary, 1 Chron. xxi. 1; Rev. xii. 9. 6 Heb. in the midst of them. Persians, were remarkable for celebrating their birth- verb barak signifies to execrate or to curse, as well days with great festivity and luxury. Verse 5. When the days of their feasting were gone about-When each of them had had his turn, and there was some considerable interval before their next feasting-time; or, as the Hebrew '``pn 2, chi hikkipu jemee, may be rendered, As the days went about, Job sent and sanctified them—Exhorted and commanded them to sanctify themselves, not merely by changing or washing their clothes, (Gen. xxxv. 2; Exod. xix. 14,) and performing other ablutions, and acts of ceremonial purification then in use; but by examining their own consciences, repenting of every thing that had been amiss in their feasting, and composing their minds for employments of a more solemn nature. And rose up early in the morning-Thereby showing his ardent zeal in God's service. And offered burnt-offerings according to the number of them all-Well knowing himself, and hereby teaching them, that all sin, even secret unbelief, ingratitude, and vanity of mind, merited condemnation from God, and could only be expiated by the shedding of blood, and offering of sacrifice, in a spirit of true penitence, and humble, lively faith. It may be my sons have sinned-His zeal for God's glory, and his love to his children, made him jealous; for which he had sufficient cause, from the corruption of human nature, the frailty and folly of youth, the many temptations which attend feasting, and men's proneness to slide from lawful to forbidden delights. And cursed God-Not in a gross manner, which it was not probable either that they should do, or that Job should suspect concerning them, but despised or dishonoured God; for both the Hebrew and Greek words which signify cursing, are sometimes used to denote only reviling, or setting light by a person. Thus, what is called cursing one's father or mother, Exodus xxi. 17, is elsewhere called setting light by them, as Deut. xxvii. 16; Ezek. xxii. 7. In their hearts-By slight and low thoughts of God, or by neglecting to give him the praise of the mercies which they enjoyed. It may be proper to observe, that the word 11, barack, here rendered to curse, usually signifies to bless; but it is evident it is here to be understood in a bad sense, as it is 1 Kings xxi. 10, where Naboth is accused of cursing or baspheming God and the king, as it is also chap. ii. 5, 9, of this book. It has been thought by some, that it was substituted instead of the word, arar; p, kabab; or, kalal, (one or other of which is usually put for cursing, or vilifying,) out of reverence for God, when he is spoken of. But, "It is most certain," says Selden, as quoted by Leigh, "that the as to bless; and this, as I think, not by antiphrasis, as some will have it; but almost from the very idiom of the sacred language it may signify either way, according to the connection in which it is used, as among the Latins sacrare and imprecari. For as the first signifies sometimes to devote any one by curses to destruction, and at others, to consecrate any thing to God; and as we call for either good or evil upon others; so barak denotes what a man wishes or calls for, with an ardent mind, whether it be salvation or perdition. And when applied to the Deity, it either signifies addressing him by praises and thanksgivings, (which is more common,) or with revilings and reproaches; and the difference is to be collected from the nature of the case and from the context." What Dr. Dodd observes here is also worth attention. "The Hebrew word," says he, "signifies to bless; but it here implies to renounce or bid adieu to, or take our leave of those things which we abandon or renounce. It is therefore used with great elegance in this sense, to signify, they renounced God; and this signification is still softened and rendered more elegant by the addition of the words, in their hearts." Thus did Job continually It was his constant course, at the end of every feasting-time, to offer a sacrifice for each of his children. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius, and disposition. Verse 6. Now there was a day-A certain time appointed by God; when the sons of God cameThe Targum says, Troops of angels, the LXX., Angels of God; the holy angels are called sons of God, (chap. xxxviii. 7, and Dan. iii. 25, 28,) because of their creation by God, their resemblance of him in power, dignity, and holiness, and their filial affection and obedience to him. To present themselves before the Lord-Before his throne, to receive his commands, and to give him an account of their ministrations. The verb y, lehithjatseb, here rendered to present themselves, expresses the attendance and assiduity of ministers appearing before their king to receive his instructions, or give an account of their negotiations. This must be understood as a parabolical representation, similar to that in 1 Kings xxii. 19. The Scripture speaks of God after the manner of men, condescending to our capacities, and suiting the revelation to our apprehensions. As kings, therefore, transact their most important affairs in a solemn council or assembly, so God is pleased to represent himself as having his council likewise |