{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JOB","commentaryId":"jamieson-fausset-brown","name":"Job","commonName":"Job","introduction":"JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.\n\nBut Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of \"Job\" in conjunction with \"Noah and Daniel,\" real persons. St. James (Jam 5:11) also refers to Job as an example of \"patience,\" which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.\n\nWHERE JOB LIVED.--\"Uz,\" according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and Ch1 1:17, Ch1 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, \"a mount of the East,\" answering to \"men of the East\" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that \"Uz is the prevailing name of the country at the mouth of the Euphrates.\" It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from \"the wilderness\" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called \"the greatest of the men of the East\"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.\n\nTHE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title \"Lord of Sabaoth,\" as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated \"a piece of money,\" ought rather be rendered \"a lamb.\" 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.\n\nTHE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, \"whilst he was among the Midianites, about 1520 B.C.\" But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (Co1 3:19) quotes it (Job 5:13) with the formula, \"It is written.\" Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and Pe1 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa (\"Psalms,\" Luk 24:44).\n\nDESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.\n\nThe question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare Pe1 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. \"Via crucis, via salutis\" [\"The way of the cross, the way of deliverance\"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. \"Prosperity,\" says BACON, \"is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes.\" This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the \"three\" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.\n\nPOETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jde 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). \"Desolation and destruction, famine and sword,\" that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age. \n\n\n\nNext: Job Chapter 1\n\n","order":18,"numberOfChapters":42,"sha256":"e28c73d19b068ae7148f623bfa79b3c43dd6e60e7a803672cdd5f8a7d5080b3a","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":1},"lastChapterNumber":42,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/42.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":42},"totalNumberOfVerses":954},"chapter":{"number":29,"content":[{"type":"verse","number":2,"content":["preserved me--from calamity.\n\n"]},{"type":"verse","number":3,"content":["candle--when His favor shone on me (see on Job 18:6 and Psa 18:28). \n\ndarkness--By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [NOYES].\n\n"]},{"type":"verse","number":4,"content":["youth--literally, \"autumn\"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East. \n\nsecret--when the intimate friendship of God rested on my tent (Pro 3:32; Psa 31:20; Gen 18:17; Joh 15:15). The Hebrew often means a divan for deliberation.\n\n"]},{"type":"verse","number":6,"content":["butter--rather, \"cream,\" literally, \"thick milk.\" Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life. \n\nWhen I washed my steps--Literal washing of the feet in milk is not meant, as the second clause shows; Margin, \"with me,\" that is, \"near\" my path, wherever I walked (Deu 32:13). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.\n\n"]},{"type":"verse","number":7,"content":["The great influence Job had over young and old, and noblemen. \n\nthrough . . . street!--rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylÃ&brvbra of the city, such as is found in the remains of Nineveh and Persepolis (Isa 59:14; Psa 55:11; Psa 127:5).\n\n"]},{"type":"verse","number":8,"content":["hid--not literally; rather, \"stepped backwards,\" reverentially. The aged, who were already seated, arose and remained standing (Hebrew) until Job seated himself. Oriental manners.\n\n"]},{"type":"verse","number":9,"content":["(Job 4:2; see on Job 21:5). \n\nRefrained talking--stopped in the middle of their speech.\n\n"]},{"type":"verse","number":10,"content":["Margin, \"voice--hid,\" that is, \"hushed\" (Eze 3:26). \n\nTongue cleaved, &c.--that is, awed by my presence, the emirs or sheiks were silent.\n\n"]},{"type":"verse","number":11,"content":["blessed--extolled my virtues (Pro 31:28). Omit \"me\" after \"heard\"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me. \n\ngave witness--to my honorable character. Image from a court of justice (Luk 4:22). \n\nthe eye--that is, \"face to face\"; antithesis to \n\near--that is, report of me.\n\n"]},{"type":"verse","number":12,"content":["The grounds on which Job was praised (Job 29:11), his helping the afflicted (Psa 72:12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: \"The fatherless who had none to help him.\"\n\n"]},{"type":"verse","number":13,"content":["So far was I from sending \"widows\" away empty (Job 22:9). \n\nready to perish-- (Pro 31:6).\n\n"]},{"type":"verse","number":14,"content":["(Isa 61:10; Ch1 12:18). \n\njudgment--justice. \n\ndiadem--tiara. Rather, \"turban,\" \"head-dress.\" It and the full flowing outer mantle or \"robe,\" are the prominent characteristics of an Oriental grandee's or high priest's dress (Zac 3:5). So Job's righteousness especially characterized him.\n\n"]},{"type":"verse","number":15,"content":["Literally, \"the blind\" (Deu 27:18); \"lame\" (Sa2 9:13); figuratively, also the spiritual support which the more enlightened gives to those less so (Job 4:3; Heb 12:13; Num 10:31).\n\n"]},{"type":"verse","number":16,"content":["So far was I from \"breaking the arms of the fatherless,\" as Eliphaz asserts (Job 22:9), I was a \"father\" to such. \n\nthe cause which I knew not--rather, \"of him whom I knew not,\" the stranger (Pro 29:7 [UMBREIT]; contrast Luk 18:1, &c.). Applicable to almsgiving (Psa 41:1); but here primarily, judicial conscientiousness (Job 31:13).\n\n"]},{"type":"verse","number":17,"content":["Image from combating with wild beasts (Job 4:11; Psa 3:7). So compassionate was Job to the oppressed, so terrible to the oppressor! \n\njaws--Job broke his power, so that he could do no more hurt, and tore from him the spoil, which he had torn from others.\n\n"]},{"type":"verse","number":18,"content":["I said--in my heart (Psa 30:6). \n\nin--rather, \"with my nest\"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (Job 42:16). However, in the bosom of my family, gives a good sense (Num 24:21; Oba 1:4). Use \"nest\" for a secure dwelling. \n\nsand-- (Gen 22:17; Hab 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, \"the phÅ“nix bird.\" \"Nest\" in the parallel clause supports the reference to a bird. \"Sand\" for multitude, applies to men, rather than to years. The myth was, that the phÅ“nix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [HERODOTUS, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.\n\n"]},{"type":"verse","number":19,"content":["Literally, \"opened to the waters.\" Opposed to Job 18:16. Vigorous health.\n\n"]},{"type":"verse","number":20,"content":["My renown, like my bodily health, was continually fresh. \n\nbow--Metaphor from war, for, my strength, which gains me \"renown,\" was ever renewed (Jer 49:35).\n\n"]},{"type":"verse","number":21,"content":["Job reverts with peculiar pleasure to his former dignity in assemblies (Job 29:7-10).\n\n"]},{"type":"verse","number":22,"content":["not again--did not contradict me. \n\ndropped--affected their minds, as the genial rain does the soil on which it gently drops (Amo 7:16; Deu 32:2; Sol 4:11).\n\n"]},{"type":"verse","number":23,"content":["Image of Job 29:22 continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain. \n\nopened . . . mouth--panted for; Oriental image (Psa 119:131). The \"early rain\" is in autumn and onwards, while the seed is being sown. The \"latter rain\" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (Deu 11:14; Jam 5:7).\n\n"]},{"type":"verse","number":24,"content":["When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in UMBREIT'S translation, \"I smiled kindly on those who trusted not,\" that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (Pro 16:15; Psa 104:15). The opposite phrase (Gen 4:5-6). \"Gravity\" cannot well be meant by \"light of countenance.\"\n\n"]},{"type":"verse","number":25,"content":["I chose out their way--that is, I willingly went up to their assembly (from my country residence, Job 29:7). \n\nin the army--as a king supreme in the midst of his army. \n\ncomforteth the mourners--Here again Job unconsciously foreshadows Jesus Christ (Isa 61:2-3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Isa 50:4; Heb 2:18).\n\n\n\n\nNext: Job Chapter 30\n\n"]}],"introduction":"(Job 29:1-25)\n\nJob pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JOB/29.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":29},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/30.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":30},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/28.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":28},"numberOfVerses":23}