If these circumstances were fairly collected from the general tenor and series of the work, as far as we are able to trace them through the plainer and more conspicuous passages, it will be no very difficult task to explain and define the subject of this part of the poem, which contains the dispute between Job and his friends. The argument_seems chiefly to relate to the piety and integrity of Job, and turns upon this point, whether he, who by the divine providence and visitation is so severely punished and afflicted, ought to be accounted pious and innocent. This leads into a more extensive field of controversy, into a dispute, indeed, which less admits of any definition or limit, concerning the nature of the divine counsels in the dispensations of happiness and misery in this life. The antagonists of Job in this dispute, observing him exposed to such severe visitations, conceiving that this affliction had not fallen upon him unmeritedly, ac cuse him of hypocrisy, and falsely ascribe to him the guilt of some atrocious but concealed offence. Job, on the contrary, conscious of no crime, and wounded by their unjust suspicions, defends his own innocence before God with rather more confidence and ardour than is commendable; and so strenuously contends for his own integrity, that he seems virtually to charge God himself with some degree of injustice.1 The argument of Job's friends may, in substance, be comprised in the following syllogism: God, who is just, bestows blessings upon the godly, but afflicts the wicked : But Job is most heavily afflicted by God: Therefore Job is wicked, and deserves the punishment of his sins; and therefore he is bound to repent, that is, to confess and bewail his sins. To the major proposition Job replies, that God afflicts not only the wicked, but also the pious, in order that their faith, patience, and other virtues, may be proved, and that the glory of God may become more conspicuously manifest in their wonderful deliverances. But overwhelmed with grief and the cruel suspicions of his friends, he defends his cause with hard and sometimes impatient expressions. is not to be despised. (iv. v.) The next of them, not less | justice and omniscience of God in attestation of his veraintemperate in his reproofs, takes it for granted, that the city. children of Job had only received the reward due to their offences; and with regard to himself, intimates, that if he be innocent, and will apply with proper humility to the divine mercy, he may be restored. (viii.) The third upbraids him with arrogance, with vanity, and even with falsehood, because he has presumed to defend himself against the unjust accusations of his companions, and exhorts him to a sounder mode of reasoning, and a more holy life. (xi.) They all, with a manifest though indirect allusion to Job, discourse very copiously concerning the divine judgments, which are always openly displayed against the wicked, and of the certain destruction of hypocritical pretenders to virtue and religion. In reply to this, Job enumerates his sufferings, and complains bitterly of the inhumanity of his friends, and of the severity which he has experienced from the hand of God; he calls to witness both God and man, that he is unjustly oppressed; he intimates, that he is weak in comparison with God, that the contention is, consequently, unequal, and that, be his cause ever so righteous, he cannot hope to prevail. (vi. vii.) He expostulates with God himself still more vehemently, and with greater freedom, affirming, that he does not discriminate characters, but equally afflicts the just and the unjust. (x.) The expostulations of Job serve only to irritate still more the resentment of his pretended friends; they reproach him in severer terms with pride, impiety, passion, and madness; they repeat the same arguments respecting the justice of God, the punishment of the wicked, and their certain destruction after a short period of apparent prosperity. This sentiment they confidently pronounce to be confirmed both by their experience and by that of their fathers; and they maliciously exaggerate the ungrateful topic by the most splendid imagery and the most forcible language. (xi.) On the part of Job, the general scope of the argument is much the same as before, but the expression is considerably heightened; it consists of appeals to the Almighty, asseverations of his own innocence, earnest expostulations, complaints of the cruelty of his friends, melancholy reflections on the vanity of human life, and upon his own severe misfortunes, ending in grief and desperation : he affirms, however, that he places his ultimate hope and confidence in God; and the more vehemently his adversaries urge that the wicked only are objects of the divine wrath, and obnoxious to punishment, so much the more resolutely does Job assert their perpetual impunity, prosperity and happiness, even to the end of their existence. The first of his opponents, Eliphaz, incensed by this assertion, descends directly to open crimination and contumely: he accuses the most upright of men of the most atrocious crimes, of injustice, rapine, and oppression inveighs against him as an impious pretender to virtue and religion, and with a kind of sarcastic benevolence exhorts him to penitence. Vehemently affected with this reproof, Job, in a still more animated and confident strain, appeals to the tribunal of All-seeing Justice, and wishes it were only permitted him to plead his cause in the presence of God himself. He complains still more intemperately of the unequal treatment of Providence; exults in his own integrity, and then more tenaciously maintains his former opinion concerning the impunity of the wicked. To this another of the triumvirate, Bildad, replies, by a masterly though concise dissertation on the majesty and sanctity of the Divine Being, indirectly rebuking the presumption of Job, who has dared to question his decrees. In reply to Bildad, Job demonstrates himself no less expert at wielding the weapons of satire and ridicule than those of reason and argument; and reverting to a more serious tone, he displays the infinite power and wis-nishing them, not only by visions and revelations, but even dom of God more copiously and more poetically than the former speaker. The third of the friends making no return, and the others remaing silent, Job at length opens the true sentiments of his heart concerning the fate of the wicked; he allows that their prosperity is unstable, and that they and their descendants shall at last experience on a sudden that God is the avenger of iniquity. In all this, however, he contends that the divine counsels do not admit of human investigation, but that the chief wisdom of man consists in the fear of God. He beautifully descants upon his former prosperity; and exhibits a striking contrast between it and his present affliction and debasement. Lastly, in answer to the crimination of Eliphaz, and the implications of the others, he relates the principal transactions of his past life; he asserts his integrity as displayed in all the duties of life, and in the sight of God and man; and again appeals to the VOL. II. 2 G This state of the controversy is clearly explained by what follows: for when the three friends have ceased to dispute with Job, because he seemeth just in his own eyes (xxxii. 1.), that is, because he has uniformly contended that there was no wickedness in himself which could call down the heavy vengeance of God, Elihu comes forward, justly offended with both parties; with Job, because he justified himself in preference to God (xxxii. 2. compare xxxv. 2. xl. 8.), that is, because he defended so vehemently the justice of his own cause, that he seemed in some measure to arraign the justice of God: against the three friends, because though they were unable to answer Job, they ceased not to condemn him (xxxii. 3.), that is, they concluded in their own minds that Job was impious and wicked, while, nevertheless, they had nothing specific to object against his assertions of his own innocence, or upon which they might safely ground their accusation. The conduct of Elihu evidently corresponds with this state of the controversy; he professes, after a slight prefatory mention of himself, to reason with Job, unbiassed equally by favour or resentment. He therefore reproves Job from his own mouth, because he had attributed too much to himself; because he had affirmed himself to be altogether free from guilt and depravity; because he had presumed to contend with God, and had not scrupled to insinuate, that the Deity was hostile to him. He asserts, that it is not necessary for God to explain and develope his counsels to men; that he nevertheless takes many occasions of admoby the visitations of his providence, by sending calamities and diseases upon them, to repress their arrogance and reform their obduracy. He next rebukes Job, because he had pronounced himself upright, and affirmed that God had acted inimically, if not unjustly, towards him, which he be no less improper than indecent. In the third place, he objects to Job, that from the miseries of the good and the prosperity of the wicked, he has falsely and perversely concluded, that there was no advantage to be derived from the practice of virtue. On the contrary, he affirms, that when the afflictions of the just continue, it is because they do not place a proper confidence in God, ask relief at his hands, patiently expect it, nor demean themselves before him with becoming humility and submission. This observation alone, Lowth's Lectures, No. xxxii. vol. ii. pp. 371–378. proves to he adds very properly, is at once a sufficient reproof of the contumacy of Job, and a full refutation of the unjust suspicions of his friends. (xxxv. 4.) Lastly, he explains the purposes of the Deity, in chastening men, which are in general to prove and to amend them, to repress their arrogance, to afford him an opportunity of exemplifying his justice upon the obstinate and rebellious, and of showing favour to the humble and obedient. He supposes God to have acted in this manner towards Job: on that account he exhorts him to humble himself before his righteous Judge, to beware of appearing obstinate or contumacious in his sight, and of relapsing into a repetition of his sin. He entreats him, from the contemplation of the divine power and majesty, to endeavour to retain a proper reverence for the Almighty. To these frequently intermitted and often repeated admonitions of Elihu, Job makes no return. The address of God himself follows that of Elihu, in which, disdaining to descend to any particular explication of his divine counsels, but instancing some of the stupendous effects of his infinite power, he insists upon the same topics which Elihu had before touched upon. In the first place, having reproved the temerity of Job, he convicts him of ignorance, in being unable to comprehend the works of his creation, which were obvious to every eye; the nature and structure of the earth, the sea, the light, and the animal kingdom. He then demonstrates his weakness, by challenging him to prove his own power by emulating any single exertion of the divine energy, and then referring him to one or two of the brute creation, with which he is unable to contend-how much less, therefore, with the Omnipotent Creator and Lord of all things, who is or can be accountable to no being whatever? (xli. 2, 3.)! The scope of this speech is, to humble Job, and to teach others by his example to acquiesce in the dispensations of Jehovah, from an unbounded confidence in his equity, wisdom, and goodness: an end this, which (Bishop Stock truly remarks) is, indeed, worthy of the interposition of the Deity. The method pursued in the speech to accomplish its design, is a series of questions and descriptions, relative to natural things, admirably fitted to convince this complainant, and all others, of their incapacity to judge of God's moral administration, and of the danger of striving with their Maker. Nothing, in the whole compass of language, can equal, much less surpass, the inimitable grandeur and sublimity of this divine address, which extends from chapter xxxviii. to xli. On the conclusion of the speech of Jehovah, Job humbles himself before God, acknowledging his own ignorance and imbecility, and "repents in dust and ashes." He then offers sacrifice for his friends, and is restored to redoubled prosperity, honour, and comfort. From a due consideration of all these circumstances, Bishop Lowth concludes that the principal object of the poem is this third and last trial of Job from the injustice and unkindness of his accusing friends; the consequence of which is, in the first place, the anger, indignation, and contumacy of Job, and afterwards, his composure, submission, and penitence. The design of the poem is, therefore, to teach men, that, having a due respect to the corruption, infirmity, and ignorance of human nature, as well as to the infinite wisdom and majesty of God, they are to reject all confidence in their own strength, in their own righteousness, and to preserve on all occasions an unwavering and unsullied faith, and to submit with becoming reverence to his decrees. It is, however, to be carefully observed, that the subject of the dispute between Job and his friends differs from the subject of the poem in general; and that the end of the poetical part differs from the design of the narrative at large. For, the bishop remarks, although the design and subject of the poem be exactly as they are above defined, it may, nevertheless, be granted that the whole history, taken together, contains an example of patience, together with its reward; and he considers much of the perplexity in which the subject has been involved, as arising principally from this point not having been treated with sufficient distinctness by the learned. Moldenhawer and some other critics have considered the passage in Job xix. 25-27. as a prediction of the Messiah. It cannot, however, be clearly shown that this book contains any prophecies, strictly so called; because the passages which might be adduced as prophetical may also be considered as a profession of faith in a promised Redeemer, and concerning a future resurrection. A learned commentator Lowth's Lectures, No. xxxii. vol. ii. pp. 378-392. of the present day has remarked, that there are but few parts of the Old Testament which declare more explicitly the grand outlines of revealed truth, nay even of evangelical doctrine: so that they, who speak of it as consisting chiefly of natural religion, seem entirely to have mistaken its scope. The book of Job, he continues, is full of caution and encouragement to the tempted and afflicted, and of warning to those who hastily judge their brethren. It throws great light upon the doctrine of Providence, and upon the agency and influence of evil spirits under the control of God. In the patriarch Job we see an eminent type of the suffering and glorified Saviour, and a pattern of the believer's "passing through much tribulation to the kingdom of God." In short, the whole is replete with most important instruction: and among the rest we are reminded of the ill effects of acrimonious religious dispute. These four pious men argued toge ther, till, becoming angry, they censured and condemned each other, and uttered many irreverent things concerning the divine character and government; and having lost their temper, they would also have lost their labour, and have been at more variance than ever, if another method had not been taken to decide the controversy.2 "The character of each person is well sustained through the whole book: Job, every where consistent, pious, conscious of his own uprightness, but depressed by misery, weighed down by disease, and irritated by the clamorous accusations of his friends, is hurried on to make some rash assertions. Confident in his own innocence, his appeals to God are sometimes too bold, and his attacks upon his friends too harsh, but he always ends in complaints, and excuses his vehemence on account of the magnitude of his calamity, His friends, all sincere worshippers of the true God, and earnest advocates of virtue, agree in the opinion, that divine justice invariably punishes the wicked, and rewards the good with present happiness. They endeavour to prove this by appeals to more ancient revelations, to the opinions of those who lived in former times, and to experience,-appre hensive lest the contrary assertion of Job should injure morals and religion. They all speak of angels. Nevertheless, they differ from each other in many other matters. Eliphaz is superior to the others in discernment and in delicacy. He begins by addressing Job mildly, and it is not until irritated by contradiction, that he reckons him among the wicked.-Bildad, less discerning and less polished, breaks out at first in accusations against Job, and increases in vehemence: in the end, however, he is reduced to a mere repetition of his former arguments.-Zophar is inferior to his companions in both these respects; at first, his discourse is characterized by rusticity; his second address adds but little to the first; and in the third dialogue he has no reply to make.-Elihu manifests a degree of veneration for Job and his friends, but speaks like an inflated youth, wishing to conceal his self-sufficiency under the appearance of modesty.-God is introduced in all his majesty, speaking from a tempestuous cloud in the style of one, with whose honour it is not consistent to render an account of his government, and to settle the agitated question, which is above the reach of human intellect. He, therefore, merely silences the disputants. The feelings of the interlocuters, as is natural, become warm in the progress of the controversy, and each speaker returns to the stage, with an increased degree of eagerness and impetuosity. VIII. At the end of the Septuagint version of this book, after the account of Job's death (xlii. 16.), there is the following addition: Inga de, Taxi avesnoto de autor, padar Kugios avisnow." But it is written that he shall rise again along with those whom the Lord raiseth up." Where it was so written concerning Job, is not easily to be found, unless in his own celebrated confession, I know that my REDEEMER liveth, &c. (xix. 25-27.) The remark, however, is so far of importance as it proves the popular belief of the doctrine before the coming of Christ,-a belief, to which this inestimable book, we may rest assured, contributed not a little. To this additional passage there is also annexed in the Septuagint version a subscription or appendix, containing a brief genealogical account of the patriarch, derived from an old Syriac version, and identifying him with Jobab, king 2 Scott's Preface to Job. Prof. Turner's translation of Jahn's Introduction, p. 463. This subscription is also found in the Arabic version, where it is less circumstantial, and in the old Latin Vulgate translation of Job. The following version is given from the Septuagint in Bishop Walton's Polyglott, vol. iii. p. 86. "This is translated out of a book in the Syrian language; for he dwelt in the land of Ausitis, on the confines of Idumæa and Arabia. of the Edomites, and, consequently, making him nearly 8. He could only, affirm his integrity, but could give no special contemporary with Moses. This subscription was received satisfactory reason why God should afflict him in a manner so and credited by the pseudo-Aristeas, Philo, and Polyhistor: very extraordinary, and beyond all preceding cases that were it was also believed in the time of Origen, and is preserved ever known in the world. This very much perplexed and emby Theodotion at the end of his version of the book of Job. barrassed his mind, and laid him under a great disadvantage in This genealogy is received by Calmet and Herder1 as the dispute. And for one thing, it is on this account that he is genuine, but it is manifestly spurious; for not only was it so earnest to come to a conference with God, to know his mind never extant in the Hebrew copies, but, even admitting the and meaning (chap. x. 2.); Show me wherefore thou contendgenealogy in question to be prior to the time of our Saviour, est with me 24 He knew very well he could not absolutely it is too recent to be admitted as evidence in a fact of such justify himself before God. (chap. ix. 2-17.) For he breaks remote antiquity, especially as it is drawn only from conjec-me with a tempest, he multiplieth my wounds without a cause, ture supported by the slender resemblance between the two names Job and Jobab: and when we consider that it is contradicted by the arguments already adduced to prove that the patriarch lived so many ages anterior to the great legislator of the Hebrews, as well as by the internal evidence derived from the poem itself respecting the rank and condition of Job, we cannot doubt for a moment that the subscription is both erroneous and spurious. or without any apparent reason. (chap. vii. 12. 20.) The whole twenty-third chapter relates to this point; in which he wishes he could come to the dwelling-place of God (ver. 3.), and spread his case before him, and argue about it at large (ver. 4.), for he had turned his thoughts every way, and could make nothing of it (ver. 8, 9.), only he was sure God knew he was an upright man. (ver. 10-12.) But (ver. 13.) he is in one, or in IX. Although the preceding view of the scope and argu-mind and designs to himself; and none can turn, or oblige him unity, supreme above all others, absolutely entire, keeping his ment will convey to the reader an accurate idea of this very to alter his resolution. All that we can say is, that he doth ancient, but in many passages confessedly obscure poem; yet the following rules contain so many useful hints for the whatever is agreeable to his own wisdom. For (ver. 14.) what right understanding of its contents, that, long as this section he hath resolved to inflict upon me he hath accomplished; and necessarily is, the author is unwilling to omit them.3 many such things he doth, of which he will not give us the reason. To the same purpose understand chap. xxvii. 2-4. 14. and chap. xxviii. 2. He hath taken away my judgment, i. e. the rule by which I might judge of the reason of my afflictions. This point, in reference to God, Elihu tells him (chap. xxxiii. 13.) he had urged to no purpose, seeing he gives no account of his matters, or will not reveal to us the secrets of his providence. RULES TO BE OBSERVED IN STUDYING THE BOOK OF JOB. 1. He that would rightly explain this book must, as much as he can, imagine himself in the same afflicted condition. 2. Every daring thought, or ardent expression, which occurs in the speeches of this afflicted and exasperated man, is not to be vindicated; yet, as he was a great man, and a prince, he may be allowed to use bold and animated language. 3. We shall certainly judge amiss, if we think every thing wrong which will not suit with the politeness of our manners. Allowance must be made for the simplicity of those times. 4. In judging of Job's character, we must set the noble strains of his piety against the unguarded expressions of his sorrow. 5. It is not his innocence, strictly speaking, which Job insists on, but his sincerity. (chap. vii. 20, 21.) 6. Except their hard censures of Job, his friends speak well and religiously. 9. In such a noble performance, if any thing seems to be said not in consistency, or not in character, we should rather suspect our own judgment than the good sense of the author. The fault is not in the book, but in our understanding. 10. That sense which best agrees with the subject, or the point in hand, or which stands in the best connection with the context, should always be judged the best sense. X. Nothing, perhaps, has contributed more to render the poem of Job obscure, than the common division into chapters and verses; by which, not only the unity of the general sub broken. The commentators, critics, and analysts, indeed, are not agreed as to the exact number of parts of which it consists: thus Heidegger and the elder Carpzov institute two leading divisions, with a multitude of subdivisions; Van Til divides it into four leading parts, Moldenhawer into three, and Mr. Noyes into two, with a number of subordinate heads; Dr. Good divides it into six books or parts; and Dr Hales into five parts, independently of the exordium and conclusion: but as these are requisite to the unity of the book, it does not appear that they should be excluded from the arrangement. The poem, then, may be conveniently divided into six parts: the first of these contains the exordium or narrative part (ch. i. ii.); the second comprises the first debate or dialogue of Job and his friends (iii.-xiv.); the third includes the second series of debate or controversy (xv.-xxi.); the fourth comprehends the third series of controversy (xxii. 7. His friends encouraged Job to hope for a temporal deliver-ject, but frequently that of a single paragraph or clause, is ance (chap. v. 18, &c. vii. 20, &c. xi. 14, &c.); but Job despaired of it, and expected his bodily disorder would terminate in death (chap. vi. 11, 12.; vii. 6, 7, 8. 21.; xvii. 1. 13, 14, 15.; xix. 10.); though, in the increasing heat of the dispute, they seem to drop this sentiment in their following answers, as if they supposed Job to be too bad to hope for any favour from God. He hoped, however, that his character would be cleared in the day of judgment; though he was greatly concerned that it could not be cleared before; that, after a life led in the most conspicuous virtues, his reputation, in the opinion of his nearest friends, would sit under a black cloud, and, with regard to the ignorant and profane, leave an odious reproach upon a profession of religion. This touched him to the heart, exasperated all his sufferings, and made him often wish, that God would bring him to his trial here in this life, that his integrity might be vindicated, and that all, friends and enemies, might understand the true end or design of God in his sufferings, and the honour of religion might be secured. (chap. x. 2, 3.) It is good unto thee, that thou shouldst shine upon the counsel of the wicked? who from my case take occasion to reproach and vilify true religion, and to confirm themselves in their wicked and idolatrous practices. (chap. viii. 20—22.; xi. 17—20.; xvi. 9—11.) His first name was Jobab; and having married an Arabian woman, he had by her a son whose name was Ennon. Now he himself was the son of Zave, one of the sons of Esau: so that he was the fifth in descent from Abraham. Now these were the kings who reigned in Edom, over which country he also bare 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, Ason, who was general over the region of Thæmanitis (Te man); and after him, Adad, the son of Barad, who smote Madiam in the land of Moab: and the name of his city was Gethaim. And the friends who came to Job were Eliphaz of the sons of Esau king of the Thæma nites: Baldad, the sovereign of the Saucheans (Shuhites); and Sophar (Zophar), the king of the Minains" (Naamathites). Calmet's Dictionary, vol. i. art, Job. Herder on Hebrew Poetry in M. R. (O. S.) vol. lxxx. p. 644. III. pp. 228, 229. supra. These rules are extracted from Dr. John Taylor's Scheme of Scripture Divinity, chap. xxiii. in Bishop Watson's Collection of Theological Tracts, vol. i. pp. 97, 98. Dr. Taylor of Norwich was an eminent divine of the last century; who was distinguished for his command of temper, benevolent feeling, and deep acquaintance with the Hebrew and Greek Scriptures. His Scheme of Divinity, it is deeply to be regretted, was Arian, and, therefore, cannot be recommended to students, indiscriminately. See Bishop Patrick's Paraphrase on Job x. 2-8. The following Synopsis exhibits the divisions, and subdivisions, adopted Mr. Noyes in his "Amended Version of the Book of Job:" (Cambridge, North Am. 1827.)— by I. Historical Introduction in Prose. Ch. I. II. II. Controversy in Verse. Ch. III.-XLII. 7. The Speech of Job, in which he curses his birth-day, is succeeded by I. The first series of Controversy. Ch. IV.-XIV. 1. Speech of Eliphaz. Ch. IV. v. 2. Answer of Job. Ch. VI. VII. 3. Speech of Bildad. Ch. VIII. 4. Answer of Job. Ch. IX. X. 5. Speech of Zophar. Ch. XI. 6. Answer of Job. Ch. XII. XIII. XIV. II. Second series of Controversy. Ch. XV.-XXI. 1. Speech of Eliphaz. Ch. XV. 2. Answer of Job. Ch. XVI. XVII. 3. Speech of Bildad. Ch. XVIII. 4. Answer of Job. Ch. XIX. 5. Speech of Zophar. Ch. XX. 6. Answer of Job. Ch. XXI. III. Third series of Controversy. Ch. XXII.-XXXI. 1. Speech of Eliphaz. Ch. XXIL 2. Answer of Job. Ch. XXIII. XXIV. 3. Speech of Bildad. Ch. XXV. 4. Answer of Job. Ch. XXVI.—XXXI. IV. The Judgment of Elihu respecting the Discussion. Ch. XXXIL V. The Speech of the Deity, which terminates the Discussion. Ch. III. The Conclusion, in Prose. Ch. XLII. 7. to the end. -xxxi.); in the fifth part Elihu sums up the argument (xxxii. -xxxvii.), and in the sixth part Jehovah determines the controversy; Job humbles himself, is accepted, and restored to health and prosperity. (xxxiii.—xlii.) PART I. The Exordium, containing the Narration of Job's Circumstances and Trials (ch. i. ii.) which is written in prose. SECT. 1. The situation and circumstances of Job. (i. 1—6.) SECT. 2. The first trial of Job by Satan, with divine permission, in the loss of his property and children; the integrity of Job declared. (i. 7—22.) SECT. 3. The second trial of Job by Satan, in the severe affliction of his person (ii. 1-10.), and the visit of his friends to console him. PART II. The first Dialogue or Controversy between Job and SECT. 1. The complaint of Job on his calamitous situation, SECT. 5. Job's rejoinder, in which, while he acknowledges the PART III. The second Dialogue or Controversy (xv.—xxi.); SECT. 1. The argument renewed, nearly in the same manner as it had been commenced by Eliphaz, who accuses Job of impiety in justifying himself. (xv.) SECT. 4. The answer of Job, who, having reproved the harsh conduct of Bildad, re-vindicates his own conduct with great warmth and animation, and takes a retrospect of his former character in the relative situations of life, as a husband, as a master, and as a magistrate: and concludes by repeating his ardent wish for an immediate trial with his calumniator before the tribunal of God. (xxvi-xxxi.) PART V. Contains the summing up of the whole argu ment by Elihu; who, having condemned the conduct of alı the disputants, whose reasonings were not calculated to produce conviction (xxxii.), proceeds to contest several of Job's positions, and to show that God frequently afflicts the children of men for the best of purposes, and that in every instance our duty is submission. He concludes with a grand description of the omnipotence of the Creator. (xxxiji.— Xxxvii.) PART VI. The Termination of the Controversy, and the Restoration of Job to his former Prosperity (xxxviii.—xlii.); containing, SECT. 1. The appearance of Jehovah to pronounce judgment; who addresses Job, out of a whirlwind, in a most sublime and magnificent speech, the substance of which is nearly a counterpart to that of Elihu. In it are illustrated the omnipotence of God, and man's utter ignorance of his ways, and works of creation and providence. (xxxvii.—xli.) SECT. 2. The submission of Job, which is accepted, his restoration to his former prosperity, and the increase of his substance to double. (xlii. 1-10.) SECT. 3. A more particular account of Job's restoration and prosperity. (xlii. 11—17.)1 XI. Independently of the important instruction and benefit which may be derived from a devout perusal of the book of Job, this divine poem is of no small value, as transmitting to us a faithful delineation of the patriarchal doctrines of religion; that confirms and illustrates the notices of that religion contained in the book of Genesis, an outline of which has been given in the first volume.2 On this account, we trust, the reader will not be reluctantly detained, if we take a brief retrospect of the patriarchal creed,-more especially as some very learned men have denied that it contained any reference either to fallen angelic spirits, or to a future resurrection of the body from the grave, and consequently to a future state of existence. The two grand articles of patriarchal faith, from the earliest days, according to Saint Paul (Heb. xi. 6.), were, 1. That there is a God, and, 2. That he is a rewarder of them that diligently seek him. These articles are particularly con I know that my Redeemer liveth, And that he shall stand at the latter day upon the earth. But there are several other important points of doctrine either directly stated, or which may be legitimately inferred from different parts of this book; they may be reduced to the following nine articles :— SECT. 2. Job's reply, who complains of the increasing un-tained in Job's declaration, PART IV. The third Debate or Controversy (xxii.xxxi.); in certain and utter ruin is the uniform lot of the wicked, as was evinced in the destruction of the old world by the deluge; and concludes with renewed exhortation to repentance and prayer. (xxii.) 1. The creation of the world by one supreme, omnipresent, and eternal Being, of boundless wisdom, irresistible power, indescribable glory, inflexible justice, and infinite goodness. This first great principle of what is usually called natural religion, is laid down throughout the whole book as an incontestable truth; but it is particularly illustrated in the speech of Jehovah him. self in Job xxxvii.-xli. 2. The government of the world by the perpetual and superintending providence of God. This article of the patriarchal creed is particularly noticed in Job i. 9. 21.; ii. 10. ; v. 8—27.; ix. 4-13.; and in almost every other chapter of the book: in every instance, this doctrine is proposed, not as a matter of nice speculation, but as laying mankind under the most powerful obligations to fear and serve, to submit to and trust in their Creator, Lord, and Ruler. SECT. 2. In reply, Job ardently desires to plead his cause be- carried on by the ministration of a heavenly hierarchy (i. 6, 3. That the providential government of the Almighty is fore God, whose omnipresence he delineates in the sublim-7.; iv. 18, 19.; v. 1.; xxxiii. 22, 23.), which is composed of est language, urging that his sufferings were designed as trials of his faith and integrity; and he shows in various instances that the wicked frequently escape punishment in this life. (xxiii. xxiv.) SECT. 3. The rejoinder of Bildad, who repeats his former proposition, that, since no man is without sin in the sight of God, consequently Job cannot be justified in his sight. (xxv.) 1 Dr. Hales is of opinion that the last six verses of this chapter, 11-17. (which particularize the increase of Job's family, the names of his daughters, who, according to primitive usage were made co-heiresses with their brothers, together with the number of years during which he survived his trial), form an appendix; which was probably added in later times from tradition, either by Moses, who resided so long in his neighbourhood, or by Samuel, or by the person (whoever he was) that introduced the book into the sacred canon. Analysis of Chronology, vol. ij. book i. p. 101. See Vol. I. Chap. V. Sect. I. § 1. pp. 142, 143, various ranks and orders, possessing different names, dignities, and offices.1 4. An apostacy or defection in some rank or order of these powers (iv. 18.; xv. 15.); of which Satan seems to have been one, and perhaps chief. (i. 6—12.; ii. 2—7.) 5. The good and evil powers or principles, equally formed by the Creator, and hence equally denominated "Sons of God;" both of them employed by him in the administration of his Providence and both amenable to him at stated courts, held for the purpose of receiving an account of their respective missions.2 (i. 6, 7.; ii. 1.) 6. That Zabianism, or the idolatrous worship of the stars, was a judicial offence, cognizable by the pelilim or judges; who were arbitrators, consisting of the heads of tribes or families, appointed by common consent to try offences against the community, and to award summary justice.3 Such was the case of the Trans-jordanite tribes, who were suspected of apostacy, and were threatened with extirpation by the heads of the ten tribes on the western side of Jordan. (Josh. xxii. 16—22.)1 7. Original sin, or "that corruption of the nature of every man that naturally is engendered of the offspring of Adam." "It is certain," as Bishop Burnet has well remarked, "that in Scripture this general corruption of our nature is often mentioned:" and it is not to be supposed that this article of doctrine, however repugnant to the pride of man, should be omitted in the book of Job. Accordingly we find it expressly asserted in chap. xiv. 4.; xv. 14—16. and xxxv. 3. 8. The propitiation of the Creator in the case of human transgressions by sacrifices (i. 5.; xlii. 8.), and the mediation and intercession of a righteous person. (xlii. 8, 9.) In his intercession for his friends, Job is generally regarded as a type of Him" who ever liveth to make intercession" for transgressors. If any evidence were wanting to prove sacrifices of divine institution, the declaration in xlii. 8. alone would be sufficient. 9. That there will be a day of future resurrection (xiv. 7-11. with verses 12-15. of the same chapter), judgment (xix. 25—29.), and retribution to all mankind. (xxvii. 8.; xxxi. 13, 14.) The passage, in which Job expresses his firm faith in a Redeemer (xix. 25-29.), has been greatly contested among critics; some of whom refer it simply to his deliverance from his temporal distresses, maintaining that it has no allusion whatever to a future state; while others understand it in the contrary sense, and consider it a noble confession of faith in the Redeemer. The latter opinion has been ably advocated by Pfeiffer, the elder Schultens, Michaelis, Velthusen, Rosenmüller, Dr. Good, and the Rev. Drs. Hales and J. P. Smith, and is now generally received. The following is Dr. Hales's version of this sublime passage of Job: I know that my REDEEMER [is] living, And that at the last [day] He will arise in judgment] upon dust [mankind]. Yet ever from my flesh shall I see God: Whom I shall see for me [on my side], And mine eyes shall behold him not estranged; But ye should say, "Why persecute we him [further]?" As obedim, servants; malachim, angels; melizim, intercessors; me. mitim, destinies or destroyers; alep, the miliad or thousand; kedosim, SANCTI, the heavenly SAINTS or hosts generally. Good's Introd. Diss. to his Version of Job, p. Ixv. See ch. iv. 18. xxxiii. 22, 23. v. 1. xv. 15. of his translation, compared with p. lxxiv. of his Dissertation, and his notes on the passages cited. • Ibid. p. lxv. Job xxxi. 26-28. Dr. Hales, to whose researches we are indebted for the sixth article of the patriarchal creed, translates the 28th verse thus :— Dr. Hales's Analysis, vol. ii. book i. pp. 105, 106. Burnett on Art. ix. p. 139. Having cited several passages at length, he thus concludes: "These, with many other places of Scripture to the same purpose, when they are joined to the universal experience of all mankind concerning the corruption of our whole race, lead us to settle this point, that in fact it has overrun our whole kind, the contagion is spread over all." Archbp. Magee has collected all the evidence on this important subject with great ability. Discourses on the Atonement, vol. ii. part i. pp. 25 46. Dr. Hales's Analysis, vol. ii. pp. 83-86. For the very elaborate notes with which he has supported and vindicated his translation, we must refer the reader to his work. Other illustrations of this passage may be seen in Pfeiffer's Dubia Vexata Scripturæ, Centuria III. No. 39. (Op. tom. i. pp. 169-272); and Dr. Smith's Scripture Testimony to the Messiah, vol i. pp. 199-211. In Dr. A. Clarke's Commentary, there is a good illustration of Job xix. 25-29. Nor was the morality of Job less excellent than his theo. logy. He thus expresses his undeviating obedience to the laws of God, and his delight therein:— xxiii. 11. My foot hath held his steps, His way have I kept and not declined: 12. Neither have I gone back from the commandment of His lips. From this and other passages, Dr. Hales with great probability thinks it evident, that there was some collection of certain precepts, or rules of religion and morality, in use among the patriarchs;-such were the precepts of the Noachida or sons of Noah: and there is great reason to believe, that the substance at least of the decalogue, given at Sinai, was of primitive institution. Compare Gen. ix. 1—6. How well the venerable patriarch observed the duties of morality, will be manifest to every one who will take the trouble of perusing chap. xxix. 11-17. and xxxi. 6—22. There is a remarkable reference in the book of Job to the former destruction of the world by water, and to its final dissolution by fire; which was prophesied by Enoch before the deluge, whence it must have been known to Noah; and no doubt transmitted by him to his family; and so might be communicated to Job and his friends. It occurs in the last speech of Eliphaz, the most intelligent of the three. xxii. 15. Dost [not] thou keep the old way, 16. Who were cut off, before their time, 17. Who said unto GoD, "Depart from us :" And, "What can THE ALMIGHTY do for us?" 18. Yet he filleth their houses with good, Though the counsel of the wicked was far from Him. 19. The righteous saw, and were glad, And the innocent [Noah] derided them: 20. "Is not their substance cut down? And the fire shall consume the remnant of them!" As if Noah had said, Though this judgment by water, however universal, may not so thoroughly purge the earth, as that iniquity shall not spring up again, and wicked men abound: yet know that a final judgment by fire will utterly consume the remnant of such sinners as shall then be found alive, along with the earth itself." I. SECTION II. ON THE BOOK OF PSALMS. General title of this book.-II. Structure of the Psalms.— III. Their canonical authority.-IV. Authors to whom they are ascribed.-1. Moses.-2. David.-3. Asaph.-4. The sons of Korah.—5. Jeduthun.-6. Heman and Ethan.7. Solomon.-8. Anonymous psalms.-V. Chronological ar rangement of the Psalms by Calmet.-VI. Collection of the Psalms into a volume.-VII. The inscriptions or titles prefixed to the different psalms.-VIII. Probable meaning of the word Selah.-IX. Scope of the book of Psalms.X. Rules for better understanding them.-XI. A table of the psalms classed according to their several subjects. I. THIS book is entitled in the Hebrew an DD (SEPHER TеHILIM), that is the Book of Hymns or Praises; because the greater part of them treat of the praises of God, while the remainder consist either of the complaints of an afflicted soul, or of penitential effusions, or of the prayers of a heart overwhelmed with grief. In the Roman edition of the Septuagint Version printed in 1587, which professes to follow the Vatican manuscript, this book is simply denominated YAAMOI, the Psalms; and in the Alexandrian manuscript, preserved in the British Museum, it is entitled YAATHPION MET' NAAIE, the Psalter with Odes or Hymns.10 The Syriac Dr. Hales's Analysis of Chronology, vol. ii. book i. pp. 111, 112. 10 These Odes or Hymns, which are thirteen in number, are printed in Dr. Grabe's edition of the Septuagint: they are thus entitled:1. The Ode of Moses in Exodus. (ch. xv. v. 1. et seqq.) 2. The Ode of Moses in Deuteronomy. (ch. xxxii. v. 1. seqq.) 3. The Prayer of Hannah the Mother of Samuel. (1 Sam. ch. ii. v. 1. seqq.) 4. The Prayer of Isaiah (in the margin, of Hezekiah). Isa. ch. xxvi. v. 9. seqq. 5. The Prayer of Jonah. (Jon. ch. ii. v. 3. seqq.) 6. The Prayer of Habakkuk (Sept. Ambakoum). Hab. ch. iii. v. 2. seqq. 7. The Prayer of Hezekiah. (Isa. ch. xxxviii. v. 10. segg.) 8. The Prayer of Manasseh. (2 Chron. ch. xxxiii. according to some copies, but one of the apocryphal pieces in our Bibles.) 9. The Prayer of Azariah. (Dan. ch. iii. v. 26. seqq.) 10. The Hymn of our Fathers. (Dan. ch. iii. v. 52. seqq.) 11. The Prayer of Mary, the Mother of God. (Luke ch. i. v. 46. segg.) 12. The Prayer of Simeon. (Luke ch. ii. v. 29. seqq.) 13. A Morning Hymn, the first part of which nearly corresponds with the sublime hymn in the post-communion service of the church of England. |