Text -- Job 28:2 (NET)

28:2 Iron is taken from the ground, and rock is poured out as copper.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Job 28:2

That is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by PLINY [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.

Clarke: Job 28:2

Iron is taken out of the earth - This most useful metal is hidden under the earth, and men have found out the method of separating it from its ore

Clarke: Job 28:2

Brass is molten out of the stone - As brass is a factitious metal, copper must be the meaning of the Hebrew word נחושה nechusah : literally, the stone is poured out for brass. If we retain the common translation, perhaps the process of making brass may be that to which Job refers; for this metal is formed from copper melted with the stone calamine; and thus the stone is poured out to make brass.

TSK: Job 28:2

Iron : Gen 4:22; Num 31:22; Deu 8:9; 1Ch 22:14

earth : or, dust

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 28:2

Iron - As has been remarked above, iron was early known, yet probably its common use indicates a more advanced state of civilization than that of gold and silver. The Mexicans were ignorant of the use of iron, though ornaments of gold and silver elegantly worked abounded among them. Iron is less easily discovered than copper, though more abundant, and is worked with more difficulty. Among the ancient nations, copper was in general use long before iron; and arms, vases, statues, and implements of every kind were made of this metal alloyed and hardened with tin, before iron came into general use. Tubal Cain is indeed mentioned Gen 4:22 as the "instructor of every artificer in brass and iron,"but no direct mention is made of iron arms Num 35:16 or tools Deu 27:5, until after the departure from Egypt. According to the Arundelian Marbles, iron was known one hundred and eighty-eight years before the Trojan war, about 1370 years B.C.; but Hesiod, Plutarch, and others, limit its discovery to a much later period. Homer, however, distinctly mentions its use, Iliad xxiii. 262:

Η δε γυνᾶικα ὲΰζώνα;, πολιον τε σίδηρον.

Hē de gunaikas euzōnas , polion te sidēron .

That by the "sideros"of the poet is meant iron, is clear, from a simile which he uses in the Odyssey, derived from the quenching of iron in water, by which he illustrates the hissing produced in the eye of Polyphemus by piercing it with the burning stake:

"And as when armorers temper in the ford

The keen edged pole-axe or the shining sword,

The red-hot metal hisses in the lake,

Thus in the eye-ball hissed the plunging stake."

Odyssey ix. 391; Pope

Iron is mentioned in the time of Og king of Bashan, 1450 B.C. It was at first, however, regarded as of great value, and its use was very limited. It was presented in the temples of Greece as among the most valuable offerings, and rings of iron have been found in the tombs of Egypt that had been worn as ornaments, showing the value of the metal. One of the reasons why this metal comes so slowly into use, and why it was so rare in early times, was the difficulty of smelting the ore, and reducing it to a malleable state "Its gross and stubborn ore,"says Dr. Robertson (America, B. iv.) "must feel twice the force of fire, and go through two laborious pocesses, before it becomes fit for use."It was this fact which made it to Job such a proof of the wisdom of man that he had invented the process of making iron, or of separating it from the earthy portions in which it is found.

Is taken out of the earth - Margin, "dust."The form in which iron is found is too well known to need description. It is seldom, if ever, found in its purity, and the ore generally has so much the appearance of mere earth, that it requires some skill to distinguish them.

And brass - נחוּשׁה n^e chûshâh . Brass is early and frequently mentioned in the Bible (Gen 4:22; Exo 25:3; Exo 26:11, et al.), but there is little doubt that copper is meant in these places. Brass is a compound metal, made of copper and zinc - containing usually about one third of the weight in zinc - and it is hardly probable that the art of compounding this was early known; compare the notes at Job 20:24. Dr. Good renders this, "And the rock poureth forth copper."Coverdale, "The stones resolved to metal."Noyes, "The stone is melted into copper."Prof. Lee, "Also the stone (is taken from the earth) from which one fuseth copper."The Hebrew is, literally,"And stone is poured out יציק copper."The Septuagint renders it, "And brass is cut like stones;"that is, is cut from the quarry. The word "stone"here in the Hebrew ( אבן 'eben ) means, doubtless, "ore"in the form of stone; and the fact mentioned here, that such ore is fused into the נחוּשׁה eht n^e chûshâh , is clear proof that copper is intended. Brass is never found in ore, and is never compounded in the earth. A similar idea is found in Pliny, who probably uses the word "aes" to denote copper, as it is commonly employed in the ancient writings. Aes fit ex lapide aeroso, quem vocant Cadmiam; et igne lapides in nes solvantur . Nat. Hist. xxxiv. i. 22. On the general subject of ancient metallurgy, see Wilkinsoh’ s Manners and Customs of the Ancient Egyptians, vol. iii. chapter ix.

Poole: Job 28:2

Iron is taken out of the earth being made of earth, concocted by the heat of the sun into that hardness, and by miners digged out of the earth.

Brass or, copper .

Is molten out of the stone wherewith it is mixed and incorporated in the earth, and by fire and the art of the metallist it is separated from it, and taken out of it, as Pliny observes, Job 34:1,10 36:27 .

Haydock: Job 28:2

Stone. Protestants, "and brass is molten out of the stone." (Haydock) ---

"When brass comes out of the mine it resembles stone, and being mixed with earth is refined in the fire." (Pliny, [Natural History?] xxxvi. 27.) (Menochius) ---

All this process would require much ingenuity and time. Tubalcain was a great artist before the deluge; (Genesis iv. 22.) but we cannot tell who were the inventors of these things, though (Calmet) the Greeks have specified the names of some who introduced these metals into their respective countries. (Pliny vii. 56.) (Haydock)

Gill: Job 28:2

Iron is taken out of the earth,.... Very easily, and in great plenty, and is more common, being in most countries, is nearer the surface of the earth, and here said to be taken "out of the dust" ^x; which, being melted in a furnace, produces iron, a metal very serviceable for various rises, and without which there is scarce any thing to be done, and therefore was with brass of early invention. Tubalcain, son of Lamech, supposed to be the Vulcan of the Heathens, a worker in iron, is said to be the instructor of every artificer in brass and iron, Gen 4:22;

and brass is molten out of the stone; out of a brassy stone, called "cadmai", as Pliny says, and also out of another, as he observes ^y, called "chalcites", found in Cyprus, where was the first invention of brass, according to him, and hence perhaps copper had its name; but it is plain from Scripture, the places before referred to, that it was invented elsewhere, and long before Cyprus was known; or a "stone melted becomes brass", see Deu 8:9; of these four metals was the image in Nebuchadnezzar's vision, which represented the four monarchies of the world, Babylonian, Persian, Grecian, and Roman, Dan 2:30; and to them are compared, and by them are represented many things in Scripture.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 28:2

¹ tn Heb “from dust.”

² tn The verb יָצוּק (yatsuq) is usually translated as a passive participle “is smelted” (from יָצַק [yatsaq, “to melt”]): “copper is smelted from the ore” (ESV) or “from the stone, copper is poured out” (as an imperfect from צוּק [tsuq]). But the rock becomes the metal in the process. So according to R. Gordis (Job, 304) the translation should be: “the rock is poured out as copper.” E. Dhorme (Job, 400), however, defines the form in the text as “hard,” and simply has it “hard stone becomes copper.”

Commentary -- Verse Range Notes

TSK Synopsis: Job 28:1-28

1 There is a knowledge of natural things.

12 But wisdom is an excellent gift of God.

MHCC: Job 28:1-11

Job maintained that the dispensations of Providence were regulated by the highest wisdom. To confirm this, he showed of what a great deal of knowledge and wealth men may make themselves masters. The caverns of the earth may be discovered, but not the counsels of Heaven. Go to the miners, thou sluggard in religion, consider their ways, and be wise. Let their courage and diligence in seeking the wealth that perishes, shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier, and safer! Yet gold is sought for, but grace neglected. Will the hopes of precious things out of the earth, so men call them, though really they are paltry and perishing, be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so?

Matthew Henry: Job 28:1-11

Here Job shows, 1. What a great way the wit of man may go in diving into the depths of nature and seizing the riches of it, what a great deal of knowledge and wealth men may, by their ingenious and industrious searches, make themselves masters of. But does it therefore follow that men may, by their wit, comprehend the reasons why some wicked people prosper and others are punished, why some good people prosper and others are afflicted? No, by no means. The caverns of the earth may be discovered, but not the counsels of heaven. 2. What a great deal of care and pains worldly men take to get riches. He had observed concerning the wicked man (Job 27:16) that he heaped up silver as the dust; now here he shows whence that silver came which he was so fond of and how it was obtained, to show what little reason wicked rich men have to be proud of their wealth and pomp. Observe here,

I. The wealth of this world is hidden in the earth. Thence the silver and the gold, which afterwards they refine, are fetched, Job 28:1. There they lay mixed with a great deal of dirt and dross, like a worthless thing, of no more account than common earth; and abundance of them will so lie neglected, till the earth and all the works therein shall be burnt up. Holy Mr. Herbert, in his poem called Avarice, takes notice of this, to shame men out of the love of money: -

Money, thou bane of bliss, thou source of woe,

Whence com'st thou, that thou art so fresh and fine?

I know thy parentage is base and low;

Man found thee poor and dirty in a mine.

Surely thou didst so little contribute

To this great kingdom which thou now hast got

That he was fain, when thou wast destitute,

To dig thee out of thy dark cave and grot.

Man calleth thee his wealth, who made thee rich,

And while he digs out thee falls in the ditch.

Iron and brass, less costly but more serviceable metals, are taken out of the earth (Job 28:2), and are there found in great abundance, which abates their price indeed, but is a great kindness to man, who could much better be without gold than without iron. Nay, out of the earth comes bread, that is, bread-corn, the necessary support of life, Job 28:5. Thence man's maintenance is fetched, to remind him of his own original; he is of the earth, and is hastening to the earth. Under it is turned up as it were fire, precious stones, that sparkle as fire - brimstone, that is apt to take fire - coal, that is proper to feed fire. As we have our food, so we have our fuel, out of the earth. There the sapphires and other gems are, and thence gold-dust is digged up;, Job 28:6. The wisdom of the Creator has placed these things, 1. Out of our sight, to teach us not to set our eyes upon them, Pro 23:5. 2. Under our feet, to teach us not to lay them in our bosoms, nor to set our hearts upon them, but to trample upon them with a holy contempt. See how full the earth is of God's riches (Psa 104:24) and infer thence, not only how great a God he is whose the earth is and the fulness thereof (Psa 24:1), but how full heaven must needs be of God's riches, which is the city of the great King, in comparison with which this earth is a poor country.

II. The wealth that is hidden in the earth cannot be obtained but with a great deal of difficulty. 1. It is hard to be found out: there is but here and there a vein for the silver, Job 28:1. The precious stones, though bright themselves, yet, because buried in obscurity and out of sight, are called stones of darkness and the shadow of death. Men may search long before they light on them. 2. When found out it is hard to be fetched out. Men's wits must be set on work to contrive ways and means to get this hidden treasure into their hands. They must with their lamps set an end to darkness; and if one expedient miscarry, one method fail, they must try another, till they have searched out all perfection, and turned every stone to effect it, Job 28:3. They must grapple with subterraneous waters (Job 28:4, Job 28:10, Job 28:11), and force their way through rocks which are, as it were, the roots of the mountains, Job 28:9. Now God has made the getting of gold, and silver, and precious stones, so difficult, (1.) For the exciting and engaging of industry. Dii laboribus omnia vendunt - Labour is the price which the gods affix to all things. If valuable things were too easily obtained men would never learn to take pains. But the difficulty of gaining the riches of this earth may suggest to us what violence the kingdom of heaven suffers. (2.) For the checking and restraining of pomp and luxury. What is for necessity is had with a little labour from the surface of the earth; but what is for ornament must be dug with a great deal of pains out of the bowels of it. To be fed is cheap, but to be fine is chargeable.

III. Though the subterraneous wealth is thus hard to obtain, yet men will have it. He that loves silver is not satisfied with silver, and yet is not satisfied without it; but those that have much must needs have more. See here, 1. What inventions men have to get this wealth. They search out all perfection, Job 28:3. They have arts and engines to dry up the waters, and carry them off, when they break in upon them in their mines and threaten to drown the work, Job 28:4. They have pumps, and pipes, and canals, to clear their way, and, obstacles being removed, they tread the path which no fowl knoweth (Job 28:7, Job 28:8), unseen by the vulture's eye, which is piercing and quick-sighted, and untrodden by the lion's whelps, which traverse all the paths of the wilderness. 2. What pains men take, and what vast charge they are at, to get this wealth. They work their way through the rocks and undermine the mountains, Job 28:10. 3. What hazards they run. Those that dig in the mines have their lives in their hands; for they are obliged to bind the floods from overflowing (Job 28:11), and are continually in danger of being suffocated by damps or crushed or buried alive by the fall of the earth upon them. See how foolish man adds to his own burden. He is sentenced to eat bread in the sweat of his face; but, as if that were not enough, he will get gold and silver at the peril of his life, though the more is gotten the less valuable it is. In Solomon's time silver was as stones. But, 4. Observe what it is that carries men through all this toil and peril: Their eye sees every precious thing, Job 28:10. Silver and gold are precious things with them, and they have them in their eye in all these pursuits. They fancy they see them glittering before their faces, and, in the prospect of laying hold of them, they make nothing of all these difficulties; for they make something of their toil at last: That which is hidden bringeth he forth to light, Job 28:11. What was hidden under ground is laid upon the bank; the metal that was hidden in the ore is refined from its dross and brought forth pure out of the furnace; and then he thinks his pains well bestowed. Go to the miners then, thou sluggard in religion; consider their ways, and be wise. Let their courage, diligence, and constancy in seeking the wealth that perisheth shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier and safer! Yet gold is sought for, but grace neglected. Will the hopes of precious things out of the earth (so they call them, though really they are paltry and perishing) be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so?

Keil-Delitzsch: Job 28:1-4

1 For there is a mine for the silver,

And a place for gold which they fine.

2 Iron is taken out of the dust,

And he poureth forth stone as copper.

3 He hath made an end of darkness,

And he searcheth all extremities

For the stone of darkness and of the shadow of death.

4 He breaketh away a shaft from those who tarry above:

There, forgotten by every foot,

They hang and swing far from men.

(Note: Among the expositors of this and the two following strophes, are two acquainted with mining: The director of mines, von Veltheim, whose observations J. D. Michaelis has contributed in the Orient. u. exeg. Bibliothek, xxiii. 7-17; and the inspector of mines, Rudolf Nasse, in Studien und Krit. 1863, 105-111. Umbreit's Commentary contains some observations by von Leonhard; he understands Job 28:4 as referring to the descent upon a cross bar attached to a rope, Job 28:5 of the lighting up by burning poles, Job 28:6 of the lapis lazuli, and Job 28:10 of the earliest mode of "letting off the water.")

According to the most natural connection demonstrated by us, Job desires to show that the final lot of the rich man is well merited, because the treasures which he made the object of his avarice and pride, though ever so costly, are still earthy in their nature and origin. Therefore he begins with the most precious metals, with silver, which has the precedence in reference to Job 27:16, and with gold. מוצא without any secondary notion of fulness (Schultens) signifies the issuing place, i.e., the place fro which anything naturally comes forth (Job 38:27), or whence it is obtained (1Ki 10:28); here in the latter sense of the place where a mineral is found, or the mine, as the parall. מקום , the place where the gold comes forth, therefore a gold mine. According to the accentuation ( Rebia mugrasch, Mercha, Silluk ), it is not to be translated: and a place for the gold where they refine it; but: a place for the gold which they refine. זקק , to strain, filter, is the technical expression for purifying the precious metals from the rock that is mingled with them (Mal 3:3) by washing. The pure gold or silver thus obtained is called מזקּק (Psa 12:7; 1Ch 28:18; 1Ch 29:4). Diodorus, in his description of mining in Upper Egypt (Job 3:11), after having described the operation of crushing the stone to small fragments,

(Note: Vid., the whole account skilfully translated in Klemm's Allgem. Cultur-Geschichte, v. 503f.)

proceeds: "Then artificers take the crushed stone and lay it on a broad table, which is slightly inclined, and pour water over it; this washes away the earthy parts, and the gold remains on the slab. This operation is repeated several times, the mass being at first gently rubbed with the hand; then they press it lightly with thin sponges, and thus draw off all that is earthy and light, so that the gold dust is left quite clean. And, finally, other artificers take it up in a mass, shake it in an earthen crucible, and add a proportionate quantity of lead, grains of salt, and a little tin and barley bran; they then place a close-fitting cover over the crucible, and cement it with clay, and leave it five days and nights to seethe constantly in the furnace. After this they allow it to cool, and then finding nothing of the flux in the crucible, they take the pure gold out with only slight diminution."The expression for the first of these operations, the separation of the gold from the quartz by washing, or indeed sifting (straining, Seihen ), is זקק ; and for the other, the separation by exposure to heat, or smelting, is צרף .

Job 28:2

From the mention of silver and gold, the description passes on to iron and ore (copper, cuprum = aes Cyprium ). Iron is called בּרזל , not with the noun-ending el like כּרמל (thus Ges., Olsh., and others), but probably expanded from בּזּל (Fürst), like שׁרבּיט from שׁבּיט = שׁבט , סמפּיר from ספּיר , βάλσαμον from בּשׂם , since, as Pliny testifies, the name of basalt (iron-marble) and iron are related,

(Note: Hist. nat. xxxvi. 7, 11: Invenit eadem Aegyptus in Aethiopia quem vocant basalten (basaniten) ferrei coloris atque duritiae, unde et nomen ei dedit (vid., von Raumer, Palästina , S. 96, 4th edition). Neither Seetzen nor Wetzstein has found proper iron-ore in Basan. Basalt is all the more prevalent there, from which Basan may have its name. For there is no special Semitic word for basalt; Botchor calls in the aid of Arab. nw‛ ruchâm 'swd , "a kind of black marble;"but, as Wetzstein informs me, this is only a translation of the phrase of a French dictionary which he had, for the general name of basalt, at least in Syria, is hagar aswad (black stone). Iron is called hadı̂ d in Arabic (literally a pointed instrument, with the not infrequent transference of the name of the tool to the material from which it is made). ברזל ( פרזל ) is known in Arabic only in the form firzil , as the name for iron chains and great smith's shears for cutting iron; but it is remarkable that in Berber, which is related to Egyptian, iron is called even in the present day wazzâl ; vid., Lex. geographicum ed. Juynboll, tom. iv. ( adnot .) p. 64, l. 16, and Marcel, Vocabulaire Françaisarabe de dialectes vulgaires africains, p. 249: " Fer Arab. ḥdı̂d , hadyd ( en berbere Arab. wzzâl , ouezzâl ; Arab. 'wzzâl , ôouzzâl )."The Coptic name of iron is benipi (dialect. penipe ), according to Prof. Lauth perhaps, as also barôt , ore, connected with ba , the hieroglyph name of a very hard mineral; the black basalt of an obelisk in the British Museum is called bechenen in the inscription. If it really be so, that iron and basalt are homonymous in Semitic, the reason could only be sought for in the dark iron-black colour of basalt, in its hardness, and perhaps also its weight (which, however, is only about half the specific gravity of pure iron), not in the magnetic iron, which has only in more modern times been discovered to be a substantial component part of basalt, the grains of which cannot be seen by the naked eye, and are only detected with the magnetic needle, or by chemical analysis.)

and copper is called נחשׁת , for which the book of Job (Job 20:24; Job 28:2; Job 40:18; Job 41:19; comp. even Lev 26:19) always has נחוּשׁה ( aereum = aes , Arab. nuhâs ). Of the iron it is said that it is procured from the עפר , by which the bowels of the earth are meant here, as the surface of the earth in Job 41:25; and of copper it is said that they pour out the stone into copper (vid., Ges. §139, 2), i.e., smelt copper from it: יצוּק as Job 29:6, fundit , here with a subj. of the most general kind: one pours; on the contrary, Job 41:15. partic . of יצק . Job 28:3 distinctly shows that it is the bowels of the earth from which these metals are obtained: he (man) has made an end of the darkness, since he turns out and lights up the lightless interior of the earth; and לכל־תּכלית , to every extremity, i.e., to the remotest depths, he searches out the stone of deep darkness and of the shadow of death, i.e., hidden in the deepest darkness, far beneath the surface of the earth (vid., on Job 10:22; and comp. Pliny, h. n. xxxiii. proaem. of mining: imus in viscera ejus [terrae] et in sede Manium opes quaerimus ). Most expositors (Hirz., Ew., Hahn, Schlottm., and others) take לכל־תלית adverbially, "to the utmost"or "most closely,"but vid., on Job 26:10; לתכלית might be used thus adverbially, but לכל־תכלית is to be explained according to לכל־רוח , Eze 5:10 (to all the winds).

Job 28:4

Job now describes the operation of mining more minutely; and it is worthy of observation that the last-mentioned metal, with which the description is closely connected, is copper. נחל , which signifies elsewhere a valley, the bed of a river, and the river itself, like the Arab. wâdin (not from נחל = נהל , to flow on, as Ges. Thes . and Fürst, but from נחל , root חל to hollow, whence נחילה = חליל , a flute, as being a hollowed musical instrument), signifies here the excavation made in the earth, and in fact, as what follows shows, in a perpendicular direction, therefore the shaft. Nasse contends for the signification "valley,"by which one might very well conceive of "the working of a surface vein:""By this mode of working, a small shaft is made in the vein (consequently in a perpendicular direction), and the ore is worked from both sides at once. At a short distance from the first shaft a second is formed, and worked in the same way. Since thus the work progresses lengthwise, a cutting becomes formed in the mountain which may well be compared to a deep valley, if, as is generally the case where the stone is firm and the ways are almost perpendicular, the space that is hewn out remains open (that is, not broken in or filled in)."But if נחל everywhere else denotes a valley with its watercourse, it has not necessarily a like signification in mining technology. It signifies, perhaps not without reference to its usual signification, the shafts open above and surrounded by walls of rock (in distinction from the more or less horizontal galleries or pit-ways, as they were cut through the excavated rocks in the gold mines of Upper Egypt, often so crooked that, as Diodorus relates, the miners, provided with lights on their forehead, were always obliged to vary the posture of the body (according to the windings of the galleries); and מעם־גּר , away from him who remains above, shows that one is to imagine these shafts as being of considerable depth,; but what follows even more clearly indicates this: there forgotten ( הנּשׁכּחים with the demonstrative art . as Job 26:5; Psa 18:31; Psa 19:11, Ges. §109 ad init. ) of (every) foot (that walks above), they hang (comp. Rabb. מדלדּל , pendulus )

(Note: Vid., Luzzatto on Isa 18:5, where זלזלים , of the trembling and quivering twigs, is correctly traced to זלל = דלל = זלל ; on the other hand, Isa 14:19, אבני־בור is wrongly translated fundo della fossa , by comparison with Job 28:3. אבן does not signify a shaft, still less the lowest shaft, but stone (rock).)

far from men, hang and swing or are suspended: comp. Pliny, h. n. xxxiii. 4, 21, according to Sillig's text: is qui caedit funibus pendet, ut procul intuenti species no ferarum quidem sed alitum fiat. Pendentes majori ex parte librant et linias itineri praeducunt . דּלל has here the primary signification proper also to the Arab. dll , deorsum pendeere ; and נוּע is related to נוּד , as nuere , νεύειν , to nutare . The מני of מנּי־רגל , taken strictly, does not correspond to the Greek ὑπό , neither does it form an adverbial secondary definition standing by itself: far away from the foot; but it is to be understood as מן is also used elsewhere after נשׁכח , Deu 31:21; Psa 31:13 : forgotten out of the mouth, out of the heart; here: forgotten away from the foot, so that this advances without knowing that there is a man beneath; therefore: totally vanished from the remembrance of those who pass by above. מאנושׁ is not to be connected with נעוּ (Hahn, Schlottm.), but with דּלּוּ , for Munach is the representative of Rebia mugrasch, according to Psalter, ii. 503, §2; and דלו is regularly Milel , whereas Isa 38:14 is Milra without any evident reason. The accentuation here follows no fixed law with equally regulated exceptions (vid., Olsh. §233, c ).

Moreover, the perception that Job 28:4 speaks of the shaft of the mine, and the descent of the miners by a rope, is due to modern exegesis; even Schultens, who here exclaims: Cimmeriae tenebrae, quas me exsuperaturum vix sperare ausim , perceived the right thing, but only imperfectly as yet. By נחל he understands the course or vein of the metal, where it is embedded; and, since he understands גר after the Arab. ‛garr , foot of the mountain, he translates: rumpit (homo) alveum de pede montis . Rosenm., on the other hand, correctly translates: canalem deorsum actum ex loco quo versatur homo . Schlottm. understands by gr the miner himself dwelling as a stranger in his loneliness; and if we imagine to ourselves the mining districts of the peninsula of Sinai, we might certainly at once conceive the miners' dwellings themselves which are found in the neighbourhood of the shaft in connection with מעם־גר . But in and for itself גר signifies only those settled (above), without the secondary idea of strangers.

Constable: Job 28:1-28

1. Job's discourse on God's wisdom ch. 28

Because the speech in this chapter is more soliloquy than dialogue some scholars have concluded that someone other than Job spoke it: Zophar, Bildad, or God. One writer argued for its being a speech by none of the characters, but a composition by the story-teller in which he expressed his own point of view.¹¹³ The subject matter, however, is in harmony with what Job had said previously (cf. 9:10-11; 12:13; 17:10; 23:8-10; 26:14). For this reason it seems to me that Job probably spoke these words.

"Chapter 28, a wisdom hymn, may be a kind of interlude which marks the transition between the two major parts of the poetic body--the previous dialogue between Job and his friends, and the forth-coming long discourses by Job (chaps. 29-31), Elihu (chaps. 32-37), and God (chaps. 38-41) which are almost monologues."¹¹⁴

In this chapter Job summarized his stance before God. Rather than being in rebellion against God, as his friends accused, Job claimed that he feared God and sought to depart from evil (v. 28). He continued to follow the instruction he had received while growing up, namely, that people should trust and obey God because He governs the world in infinite wisdom.¹¹⁵ The fact that Job believed God was unjust in his case did not mean he had abandoned faith in God completely.

"The internal structure of chapter 28 is as follows:

Introduction (vv. 1-2): All treasure has a source

I. First stanza (vv. 3-11): The discovery of treasure

Refrain and response (vv. 12-14): Wisdom is elusive

II. Second stanza (vv. 15-19): Wisdom as treasure

Refrain and response (vv. 20-22): Wisdom is elusive

III. Third stanza (vv. 23-27): God and wisdom

Conclusion (v. 28): The source of wisdom"¹¹⁶

The point of Job's soliloquy is this. People have been extremely clever and industrious in exploring, discovering, and extracting earth's richest physical resources. Nonetheless they have not been able to do so with what is even more essential to their welfare, namely, wisdom. The reason for this is that wisdom does not lie hidden in the earth but in the person of God. The key to obtaining that wisdom is orienting oneself properly toward God.

Verse 5b probably means that mining produces a mixture of rubble just as a fire does.¹¹⁷ The essence of wisdom is to fear (treat with reverential trust) the Lord (Master) and to depart from evil (v. 28). We know this only by supernatural revelation ("to man He said"). We can never plumb the depths of God's wisdom. However, we can experience wisdom partially as we adore and obey God making Him, rather than self, the center of our lives and allowing Him to regulate our lives.

In this speech Job demonstrated that his understanding of wisdom was greater than that of his three friends. It was a rebuke of their shortsighted wisdom.¹¹⁸ In chapter 28 Job gave evidence that he did fear God. In chapter 29 he proceeded to give evidence that he also turned away from evil. Consequently 28:28 is a hinge and connecting link. It is also "one of the great climactic moments in the Book."¹¹⁹

Introduction / Outline

JFB: Job (Book 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.

But 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.

WHERE 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 1Ch 1:17, 1Ch 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.

THE 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.

THE 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 (1Co 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 1Pe 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).

DESIGN 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.

The 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 1Pe 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.

POETRY.--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 (Jud 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.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 28 (Chapter Introduction)

Overview

Job 28:1, There is a knowledge of natural things; Job 28:12, But wisdom is an excellent gift of God.

Poole: Job 28 (Chapter Introduction)

CHAPTER 28

The power and wisdom of God in his works of nature, Job 28:1-11 . A knowledge and wisdom answering this is not found in man, nor to be bought or acquired, Job 28:12-21 . Death and destruction make their report of it, Job 28:22 . It is only in God, Job 28:23-27 . Man’ s wisdom is to fear God, Job 28:28 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 28 (Chapter Introduction)

(Job 28:1-11) Concerning wordly wealth.

(Job 28:12-19) Wisdom is of inestimable value.

(Job 28:20-28) Wisdom is the gift of God.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 28 (Chapter Introduction)

The strain of this chapter is very unlike the rest of this book. Job forgets his sores, and all his sorrows, and talks like a philosopher or a virtuoso. Here is a great deal both of natural and moral philosophy in this discourse; but the question is, How does it come in here? Doubtless it was not merely for an amusement, or diversion from the controversy; though, if it had been only so, perhaps it would not have been much amiss. When disputes grow hot, better lose the question than lose our temper. But this is pertinent and to the business in hand. Job and his friends had been discoursing about the dispensations of Providence towards the wicked and the righteous. Job had shown that some wicked men live and die in prosperity, while others are presently and openly arrested by the judgments of God. But, if any ask the reason why some are punished in this world and not others, they must be told it is a question that cannot be answered. The knowledge of the reasons of state in God's government of the world is kept from us, and we must neither pretend to it nor reach after it. Zophar had wished that God would show Job the " secrets of wisdom" (Job 11:6). No, says Job, " secret things belong not to us, but things revealed," Deu 29:29. And here he shows, I. Concerning worldly wealth, how industriously that is sought for and pursued by the children of men, what pains they take, what contrivances they have, and what hazards they run to get it (Job 28:1-11). II. Concerning wisdom (Job 28:12). In general, the price of it is very great; it is of inestimable value (Job 28:15-19). The place of it is very secret (Job 28:14, Job 28:20, Job 28:22). In particular, there is a wisdom which is hidden in God (Job 28:23-27) and there is a wisdom which is revealed to the children of men (Job 28:28). Our enquiries into the former must be checked, into the latter quickened, for that is it which is our concern.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

Bibliography

Andersen, Francis I. Job. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, Albert. Notes Critical, Illustrative, and Practical on the Book of Job. 2 vols. Glasgow: Blackie & Son, 1847.

Barr, James. "Hebrew Orthography and the Book of Job." Journal of Semitic Studies 30:1 (Spring 1985):1-33.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beeby, H. D. "Elihu--Job's Mediator." South East Asia Journal of Theology 7:2 (October 1965):33-54.

Blackwood, Andrew W. A Devotional Introduction to Job. Grand Rapids: Baker Book House, 1959.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Brichto, Herbert Chanan. "Kin, Cult, Land and Afterlife--A Biblical Complex." Hebrew Union College Annual 44 (1973):1-54.

Bullock, C. Hassell. An Introduction to the Poetic Books of the Old Testament. Chicago: Moody Press, 1979.

Burns, John Barclay. "The Identity of Death's First-Born (Job XVIII 13)." Vetus Testamentum 37:3 (July 1987):362-64.

Cansdale, George. Animals of Bible Lands. London: Paternoster Press, 1970.

Carson, D. A. How Long, O Lord? Reflections on Suffering and Evil. Grand Rapids: Baker Book House, 1990.

Carter, Charles W. "The Book of Job." In The Wesleyan Bible Commentary. Edited by Charles W. Carter. 6 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Coureyer, B. "Qui est Behemoth?" Revue Biblique 82 (1975):418-43.

Crenshaw, James L. "The Acquisition of Knowledge in Israelite Wisdom Literature." Word & World 7:3 (Summer 1987):245-52.

_____. Old Testament Wisdom. Atlanta: John Knox Press, 1981.

_____. "Popular Questioning of the Justice of God in Ancient Israel." Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.

_____. "Wisdom." In Old Testament Form Criticism, pp. 225-64. Edited by John H. Hayes. San Antonio: Trinity University Press, 1974.

Cummons, Bruce D. The Problem of Suffering. Grand Rapids: Zondervan Publishing Co., 1957.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Delitzsch, Franz. Biblical Commentary on the Book of Job. 2 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

Dhorme, E. A Commentary on the Book of Job. Translated by Harold Knight. 1926; reprint ed., New York: Thomas Nelson, 1967.

Dick, Michael Brennan. "The Legal Metaphor in Job 31." Catholic Biblical Quarterly 41:1 (January 1979):37-50.

Diewert, David A. "Job 7:12: Yam, Tannin and the Surveillance of Job." Journal of Biblical Literature 106:2 (1987):203-215.

"Dinosaurs and the Bible." Five Minutes with the Bible and Science Supplement to Bible-Science Newsletter 6:4 (May 1976):1-7.

Driver, Samuel R. Introduction to the Literature of the Old Testament. Revised ed. New York: Scribner's, 1914.

Driver, Samuel R., and George B. Gray. A Critical and Exegetical Commentary on the Book of Job. International Critical Commentary series. Edinburgh: T. & T. Clark, 1921.

Ellison, H. L. A Study of Job. Paternoster Press, 1958; reprint ed., Grand Rapids: Zondervan Publishing House, 1973.

Epp, Theodore H. Why Do Christians Suffer? Lincoln, Nebr.: Back to the Bible Broadcast, 1955.

Estes, Daniel J. "The Hermeneutics of Biblical Lyric Poetry." Bibliotheca Sacra 152:608 (October-December 1995):413-30.

Forrest, Robert W. E. "The Creation Motif in the Book of Job." Ph.D. dissertation, McMaster University, 1975.

Freedman, David Noel. "The Elihu Speeches in the Book of Job." Harvard Theological Review 61:1 (January 1968):51-59.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gammie, John G. "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:15-41:26." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 217-31. Edited by John G. Gammie, Walter A. Brueggmann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

Gibson, Edgar C. S. The Book of Job. 1919; reprint ed. Minneapolis: Klock & Klock Christian Publishing Co., 1978.

Good, Edwin M. Irony in the Old Testament. Philadelphia: Westminister Press, 1965.

Gordis, Robert. The Book of God and Man. Chicago: University of Chicago Press, 1965.

_____. The Book of Job. New York: KTAV Publishing House, 1978.

_____. "The Lord out of the Whirlwind." Judaism 13:1 (Winter 1964):48-63.

Gowan, Donald E. "God's Answer to Job: How Is It an Answer?" Horizons in Biblical Theology 8:2 (December 1986):85-102.

Gray, George Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. 1915; reprint ed. New York: KTAV Publishing House, 1972.

Habel, Norman C. The Book of Job. New York: Cambridge University Press, 1975.

Harris, R. Laird. "The Book of Job and Its Doctrine of God." Grace Journal 13:3 (Fall 1972):3-33.

Hengstenberg, E. W. "Interpreting the Book of Job." In Classical Evangelical Essays in Old Testament Interpretation, pp. 91-112. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Heras, Henry. "The Standard of Job's Immortality." Catholic Biblical Quarterly 11 (1949):263-79.

Hermission, Hans-Jurgen. "Observations on the Creation Theology in Wisdom." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 43-57. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

Hopkins, Hugh Evan. The Mystery of Suffering. Chicago: InterVarsity Press, 1959.

Kallen, Horace M. The Book of Job as a Greek Tragedy. New York: Hill and Wang, 1959.

Kline, Meredith G. "Job." In The Wycliffe Bible Commentary, pp. 459-90. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles-Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Laurin, Robert. "The Theological Structure of Job." Zeitschrift für die Alttestamentliche Wissenschaft 84 (1972):86-89.

Lewis, C. S. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

L'Heureax, Conrad. "The Ugaritic and Biblical Rephaim." Harvard Theological Review 67 (1974):265-74.

Lillie, William. "The Religious Significance of the Theophany in the Book of Job." Expository Times 68:11 (August 1957):355-58.

Maimonides, Moses. The Guide of the Perplexed. Translated by Shlomo Pines. Chicago: University of Chicago, 1963.

MacKenzie, R. A. F. " The Purpose of the Yahweh Speeches in the Book of Job." Biblica 40:2 (1959):435-45.

MacLeod. W. B. The Afflictions of the Righteous. London: Hodder and Stoughton, n.d.

McKeating, Henry. "The Central Issue of the Book of Job." Expository Times 82:8 (May 1971):244-47.

Meek, Theophile J. "Job xix 25-27." Vetus Testamentum 6 (1956):100-103.

Millard, Alan R. "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Morgan, G. Campbell. The Answers of Jesus to Job. G. Campbell Morgan Library series. Fleming H. Revell, 1935; reprint ed., Grand Rapids; Baker Book House, 1973.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Northrup, Bernard. "Light on the Ice Age." Bible-Science Newsletter 14:1 (June 1976):1-4.

Orr, James. "Immortality in the Old Testament." In Classical Evangelical Essays in Old Testament Interpretation, pp. 253-65. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Parsons, Gregory W. "Guidelines for Understanding and Proclaiming the Book of Job." Bibliotheca Sacra 151:604 (October-December 1994):393-413.

_____. "Literary Features of the Book of Job." Bibliotheca Sacra 138:551 (July-September 1981):213-29.

_____. "The Structure and Purpose of the Book of Job." Bibliotheca Sacra 138:550 (April-June 1981):139-57.

Patrick, Dale. "The Translation of Job XLII 6." Vetus Testamentum 26:3 (July 1976):369-71.

Perdue, Leo G. "Job's Assault on Creation." Hebrew Annual Review 10 (1986):295-315.

Pope, Marvin H. Job. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1973.

Reichert, Victor E. Job. London: Soncino Press, 1946.

Rideout, Samuel. The Book of Job. 2nd ed., New York: Loizeaux Brothers, 1943.

Robinson, Theodore H. The Poetry of the Old Testament. London: Duckworth, 1947.

Rowley, H. H. The Book of Job. New Century Bible Commentary series. Thomas Nelson & Sons, 1970; revised ed., Marshall, Morgan & Scott, 1976; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott, 1983.

Rowold, Henry L. "The Theology of Creation in the Yahweh Speeches as a Solution to the Problem Posed by the Book of Job." Th.D. dissertation, Concordia Seminary in Exile, 1977.

Rude, Terry. "God's Answer to a Complaining Sufferer." Biblical Viewpoint 21:2 (November 1987):37-41.

Sarles, Ken L. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Sarna, Nahum M. "Epic Substratum in the Prose of Job." Journal of Biblical Literature 76 (1957):13-25.

Sauer, Alfred von Rohr. "Salvation by Grace: The Heart of Job's Theology." Concordia Theological Monthly 37 (May 1966):259-70.

Sawyer, J. F. A. "The Authorship and Structure of the Book of Job." Studia Biblica 1 (1983):253-57.

Scholnick, Sylvia Huberman. "Lawsuit Drama in the Book of Job." Ph.D. dissertation, Brandeis University, 1975.

_____. "The Meaning of Mispat in the Book of Job." Journal of Biblical Literature 101 (1982):521-29.

Seitz, Christopher R. "Job: Full-Structure, Movement, and Interpretation." Interpretation 43:1 (January 1989):5-17.

Smick, Elmer B. "Another Look at the Mythological Elements in the Book of Job." Westminster Theological Journal 40 (1978):213-28.

_____. "Architectonics, Structured Poems, and Rhetorical Devices in the Book of Job." In A Tribute to Gleason Archer. pp. 87-104. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "Job." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Mythology and the Book of Job." Journal of the Evangelical Theological Society 13 (Spring 1970):101-8.

Staples, William Ewart. The Speeches of Elihu: A Study of Job XXXII-XXXVII. Toronto: Oxford University Press, 1924.

Tsevat, Matitiahu. "The Meaning of the Book of Job." Hebrew Union College Annual 37 (1966):73-106.

Von Rad, Gerhard. Wisdom in Israel. New York: Abingdon, 1972.

Waters, Larry J. "The Authenticity of the Elihu Speeches in Job 32-37." Bibliotheca Sacra 156:621 (January-March 1999):28-41.

_____. "Elihu's Theology and His View of Suffering." Bibliotheca Sacra 156:622 (April-June 1999):143-59.

_____. "Reflections on Suffering from the Book of Job." Bibliotheca Sacra 154:616 (October-December 1997):436-51.

Webster's New World Dictionary of the American Language. College ed. New York: World Publishing Co., 1953.

Westermann, Claus. The Structure of the Book of Job: A Form-Critical Analysis. Philadelphia: Fortress Press, 1981.

Wevers, John W. The Way of the Righteous. Philadelphia: Westminster Press, 1961.

Yancey, Philip. "When the Facts Don't Add Up." Christianity Today, June 13, 1986, pp. 19-22.

Yoder, Sanford Calvin. Poetry of the Old Testament. Scottdale, Pa: Herald Press, 1973.

Zink, James K. "Impatient Job." Journal of Biblical Literature 84:2 (June 1965):147-52.

Zondervan Pictorial Encyclopedia of the Bible. S.v. "Uz," by G. Frederick Owen.

Zuck, Roy B. "Job." In The Bible Knowledge Commentary: Old Testament, pp. 715-77. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 28 (Chapter Introduction)

INTRODUCTION TO JOB 28

The design of this chapter is either to show the folly of such who are very diligent in their search and pursuit after earthly things, and neglect an inquiry after that which is infinitely more valuable, true wisdom; or rather to observe, that though things the most secret, and which are hidden in the bowels of the earth, may be investigated and discovered by the sagacity and diligence of men, yet wisdom cannot, especially the wisdom of God in his providences, which are past finding out; and particularly in what concerns the prosperity of the wicked, and the afflictions of the righteous; the reason of which men should be content to be ignorant of for the present, and be studious to possess that wisdom which is attainable, and be thankful for it, if they have it; which lies in the fear of the Lord, and a departure from evil, with which this chapter concludes. It begins with setting forth the sagacity of men in searching and finding out useful metals, and other things the earth produces; the difficulty, fatigue, and labour, that attend such a search, and the dangers they are exposed unto in it, Job 28:1; then it declares the unsearchableness of wisdom, its superior excellency to things the most valuable, and that it is not to be found by sea or land, or among any of the creatures, Job 28:12; and that God only knows its way and place, who has sought it out, prepared and declared it, Job 28:23; and that which he has thought fit to make known of it, and is most for his glory and the good of men, is, that it is to fear God, and depart from evil, Job 28:28.