Book Notes:
Barnes' Book Notes
Introduction to Job
In reference to no part of the Scriptures have so many questions arisen as to the Book of Job. The time of its composition; the author; the country where the scene was laid; the question whether Job was a real person; the nature and design of the poem; have been points on which a great variety of opinion has been entertained among expositors, and on which different views still prevail. It is important, in order to have a correct understanding of the book, that all the light should be thrown on these subjects which can be; and though amidst the variety of opinion which prevails among men of the highest distinction in learning absolute certainty cannot be hoped for, yet such advances have been made in the investigation that on some of these points we may arrive to a high degree of probability.
Section 1. The Question whether Job Was a Real Person
The first question which presents itself in the examination of the book is, whether Job had a real existence. This has been doubted on such grounds as the following:
(1) The book has been supposed by some to have every mark of an allegory. Allegories and parables, it is said, are not uncommon in the Scriptures where a case is supposed, and then the narrative proceeds as if it were real. Such an instance, it has been maintained, occurs here, in which the author of the poem designed to illustrate important truths, but instead of stating them in an abstract form, chose to present them in the more graphic and interesting form of a supposed case - in which we are led to sympathize with a sufferer; to see the ground of the difficulty in the question under discussion in a more affecting manner than could be presented in an abstract form; and where the argument has all to interest the mind which one has when occurring in real life.
(2) it has been maintained that some of the transactions in the book must have been of this character, or are such as could not have actually occurred. Particularly it has been said that the account of the interview of Satan with yahweh -Job 1:6-12; Job 2:1-7 must be regarded merely as a supposed case, it being in the highest degree improbable that such an interview would occur, and such a conversation be held.
(3) the same conclusion has been drawn from the artificial character of the statements about the possessions of Job, both before and after his trials - statements which appear as if the case were merely supposed, and which would not be likely to occur in reality. Thus, we have only round numbers mentioned in enumerating his possessions - as 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 she-asses. So, also, there is something artificial in the manner in which the sacred numbers seven and three are used. He had 7,000 sheep, 7 sons - both before and after his trials; his three friends came and sat down 7 days and 7 nights without saying a word to condole with him Job 2:13; and both before and after his trials he had three daughters. The same artificial and parabolical appearance, it is said, is seen in the fact that after his recovery his possessions were exactly doubled, and he had again in his old age exactly the same number of 7 sons and 3 daughters which he had before his afflictions.
(4) that the whole narration is allegorical or parabolical has been further argued from the conduct of the friends of Job. Their sitting down 7 days and 7 nights without saying anything, when they had come expressly to condole with him, it is said, is a wholly improbable circumstance, and looks as if the whole were a supposed case.
(5) the same thing has been inferred from the manner in which the book is written. It is of the highest order of poetry. The speeches are most elaborate; are filled with accurate and carefully prepared argument; are arranged with great care; are expressed in the most sententious manner; embody the results of long and careful observation, and are wholly unlike what would be uttered in unpremeditated and extemporary debate. No men, it is said, talk in this manner; nor can it be supposed that beautiful poetry and sublime argument, such as abound in this book, ever fell in animated debate from the lips of men. See Eichorn, Einleitung in das Alte Tes. V. Band. 129-131. From considerations such as these the historical character of the book has been doubted, and the whole has been regarded as a supposed case designed to illustrate the great question which the author of the poem proposed to examine.
It is important, therefore, to inquire what reasons there are for believing that such a person as Job lived, and how far the transactions referred to in the book are to be regarded as historically true.
(1) the fact of his existence is expressly declared, and the narrative has all the appearance of being a simple record of an actual occurrence. The first two chapters of the book, and a part of the last chapter, are simple historical records. The remainder of the book is indeed poetic, but these portions bare none of the characteristics of poetry. There are not to be found in the Bible more simple and plain historical statements than these; and there are none which, in themselves considered, might not be as properly set aside as allegorical. This fact should be regarded as decisive, unless there is some reason which does not appear on the face of the narrative for regarding it as allegorical.
(2) the account of the existence of such a man is regarded as historically true by the inspired writers of the Scriptures. Thus, in Ezekiel 14:14, God says, "Though these three men, Noah, Daniel, and Job, were in it (the land), they should deliver but their own souls by their righteousness, saith the Lord God." Compare Ezekiel 14:16, Ezekiel 14:20. Here Job is referred to as a real character as distinctly as Noah and Daniel, and all the circumstances are just such as they would be on the supposition that he had a real existence. They are alike spoken of as real "men;" as having souls - "they should deliver but their own souls by their own righteousness;" as having sons and daughters - "they shall deliver neither sons nor daughters, they only shall be delivered" Ezekiel 14:16; and are in all respects mentioned alike as real characters. Of the historic fact that there were such men as Noah and Daniel there can be no doubt, and it is evident that Ezekiel as certainly regarded Job as a real character as he did either of the others.
A parallel passage, which will illustrate this, occurs in Jeremiah 15:1 : "Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people." Here Moses and Samuel are spoken of as real characters, and there is no doubt of their having existed. Yet they are mentioned in the same manner as Job is in the passage in Ezekiel. In either case it is incredible that a reference should have been made to a fictitious character. The appeal is one that could have been made only to a real character, and there can be no reasonable doubt that Ezekiel regarded Job as having really existed; or rather, since it is God who speaks and not Ezekiel, that he speaks of Job as having actually existed. The same thing is evident from a reference to Job by the apostle James: "Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful and of tender mercy" James 5:11; that is, the happy issue to which the Lord brought all his trials, showing that he was pitiful to those in affliction, and of great mercy.
There can be no doubt that there is reference here to the sufferings of a real man, as there is to the real compassion which the Lord shows to one in great trials. It is incredible that this sacred writer should have appealed in this instance to the case of one whom he regarded as a fictitious character; and if the views of Ezekiel and James are to be relied on, there can be no doubt that Job had a real existence. Ezekiel mentions him just as he does Noah and Daniel, and James mentions him just as he does Elijah James 5:17; and so far as this historical record goes there is the same evidence of the actual existence of the one as of the other.
(3) the specifications of places and names in the book are not such as would occur in an allegory. Had it been merely a "supposed case," to illustrate some great truth, these specifications would have been unnecessary, and would not have occurred. In the acknowledged parables of the Scripture, there are seldom any very minute specifications of names and places. Thus, in the parable of the prodigal son, neither the name of the father, nor of the sons, nor of the place where the scene was laid, is mentioned. So of the nobleman who went to receive a kingdom; the unjust steward; the ten virgins, and of numerous others. But here we have distinct specifications of a great number of things which are in no way necessary to illustrate the main truth in the poem. Thus, we have not only the name of the sufferer, but the place of his residence mentioned, as if it were well known. We have the names of his friends, and the places of their residence mentioned - "Eliphaz the Temanite," and "Bildad the Shuhite," and "Zophar the Naamathite." and Elihu "the son of Barachel the Buzite, of the kindred of Ram." Why are the places of residence of these persons mentioned unless it be meant to intimate that they were real persons, and not allegorical characters?
In like manner we have express mention of the Sabeans and the Chaldeans - specifications wholly unnecessary if not improbable if the work is an allegory. The single word "robbers" would have answered all the purpose, and would have been such as an inspired writer would have used unless the transaction were real, for an inspired writer would not have charged this offence on any class of men, thus holding them up to lasting reproach, unless an event of this kind had actually occurred. When the Savior, in the parable of the good Samaritan, mentions a robbery that occurred between Jerusalem and Jericho, the word "thieves," or more properly "robbers" , is the only word used. No names are mentioned, nor is any class of men referred to, who would by such a mention of the name be held up to infamy. Thus, also we have the particular statement respecting the feasting of the sons and daughters of Job; his sending for and admonishing them; his offering up special sacrifices on their behalf; the account of the destruction of the oxen, the sheep, the camels, and the house where the sons and daughters of Job were - all statements of circumstances which would not be likely to occur in an allegory.
They are such particular statements as we expect to find respecting the real transactions, and they bear on the face of them the simple impression of truth. This is not the kind of information which we look for in a parable. In the parable of the rich man and Lazarus, almost the only one spoken by the Saviour where a name is mentioned, we have not that of the rich man; and though the name Lazarus is mentioned, yet that is all. We have no account of his family, of his place of residence, of his genealogy, of the time when he lived; and the name itself is so common that it would be impossible even to suspect whom the Savior had in his eye, if he had any real individual at all. Far different is this in the account of Job. It is true that in a romance, or in an extended allegory like the Pilgrim' s Progress, we expect a detailed statement of names and places; but there is no evidence that there is any such extended fictitious narrative in the Bible, and unless the Book of Job be one there is no such extended allegory.
(4) the objections urged against this view are not such as to destroy the positive proof of the reality of the existence of Job. The objections which have been urged against the historical truth of the narrative, and which have already been in part alluded to, are principally the following:
The first is, the account of the interview between God and Satan in Job 1 and Job 2:1-13. It is alleged that this is so improbable a transaction as to throw an air of fiction over all the historical statements of the book. In reply to this, it may be observed, first, that even if this were not to be regarded as a literal transaction, it does not prove that no such man as Job lived, and that the transactions in regard to him were not real. He might have had an existence, and been stripped of his possessions, and subjected to these long and painful trials of his fidelity, even if this were a poetic ornament, or merely a figurative representation.
But, secondly, it is impossible to prove that no such transaction occurred. The existence of such a being as Satan is everywhere recognized in the Scriptures; the account which is here given of his character accords entirely with the uniform representation of him; he exerts no power over Job which is not expressly conceded to him; and it is impossible to prove that he does not even now perform the same things in the trial of good men, which it is said that he did in the case of Job. And even if it be admitted that there is somewhat of poetic statement in the form in which he is introduced, still this does not render the main account improbable and absurd. The Bible, from the necessity of the case, abounds with representations of this sort; and when it is said that God "speaks" to men, that he conversed with Adam, that he spake to the serpent Gen. 3, we are not necessarily to suppose that all this is strictly literal, nor does the fact that it is not strictly literal invalidate the main facts. There were results, or there was a series of facts following, as if this had been literally true; see the notes at Job 1:6-12.
A second objection to the historical truth of the transactions recorded in the book is, the poetic character of the work, and the strong improbability that addresses of this kind should ever have been made in the manner here represented. See Eichhorn, Einleit. v. 123, 124. They are of the highest order of poetry; they partake not at all of the nature of extemporaneous effusions; they indicate profound and close thinking, and are such as must have required much time to have prepared them. Especially it is said that it is in the highest degree improbable that Job, in the anguish of his body and mind, should have been capable of giving utterance to poetry and argument of this highly finished character. In regard to this objection, it may be observed,
(1) that even if this were so, and it were to be supposed that the arguments of the various speakers have a poetic character, and were in reality never uttered in the form in which we now have them, still this would not invalidate the evidence which exists of the historic truth of the facts stated about the existence and trials of Job. It might be true that he lived and suffered in this manner, and that a discussion of this character actually occurred, and that substantially these arguments were advanced, though they were afterward wrought by Job himself or by some other hand into the poetic form in which we now have them. Job himself lived after his trials 140 years, and, in itself considered, there is no improbability in the supposition, that when restored to the vigorous use of his powers, and in the leisure which he enjoyed, he should have thought it worthy to present the argument which he once held on this great subject in a more perfect form, and to give to it a more poetic cast. In this case, the main historic truth would be retained, and the real argument would in fact be stated - though in a form more worthy of preservation than could be expected to fall extemporaneously from the lips of the speakers. But
(2) all the difficulty may be removed by a supposition which is entirely in accordance with the character of the book and the nature of the case. It is, that the several speeches succeeded each other at such intervals as gave full time for reflection, and for carefully framing the argument. There is no evidence that the whole argument was gone through with "at one sitting;" there are no proofs that one speech followed immediately on another, or that a sufficient interval of time may not have elapsed to give opportunity for preparation to meet the views which had been suggested by the previous speaker. Everything in the book bears the marks of the most careful deliberation, and is as free as possible from the hurry and bustle of an extemporaneous debate. The sufferings of Job were evidently of a protracted nature. His friends sat down "seven days and seven nights" in silence before they said anything to him.
The whole subject of the debate seems to be arranged with most systematic care and regularity. The speakers succeed each other in regular order in a series of arguments - in each of these series following the same method, and no one of them out of his place. No one is ever interrupted while speaking; and no matter how keen and sarcastic his invectives, how torturing his reproaches, how bold or blasphemous what he said was thought to be, he is patiently heard until he has said all that he designed to say; and then all that he said is carefully weighed and considered in the reply. All this looks as if there might have been ample time to arrange the reply before it was uttered, and this supposition, of course, would relieve all the force of this objection. If this be so, then there is no more ground of objection against the supposition that these things were spoken, as it is said they were, than there is about the genuineness of the poems of the Grecian Rhapsodists, composed with a view to public recitation, or to the Iliad of Homer or the History of Herodotus, both of which, after they were composed, were recited publicly by their authors at Athens. No one can prove certainly that the several persons named in the book - Job, Eliphaz, Bildad, Zolphar, and Elihu - were incompetent to compose the speeches which are severally assigned to them, or that all the time necessary for such a composition was not taken by them.
Unless this can be done, the objection of its improbability, so confidently urged by Eichhorn (Einleit. v. 123ff.), and defended by Noyes (Intro. pp. xxi., xxi.), where he says that "the supposition that so beautiful and harmonious a whole, every part of which bears the stamp of the highest genius, was the casual production of a man brought to the gates of the grave by a loathsome disease, of three or four friends who had come to comfort him in his affliction, all of them expressing their thoughts in poetical and measured language; that the Deity was actually heard to speak half an hour in the midst of a violent storm; and that the consultations in the heavenly world were actual occurrences, is too extravagant to need refutation," is an objection really of little force.
A third objection has been derived from the round and doubled numbers which occur in the book, and the artificial character which the whole narrative seems to assume on that account. It is alleged that this is wholly an unusual and improbable occurrence; and that the whole statement appears as if it were a fictitious narrative. Thus Job' s possessions of oxen and camels and sheep are expressed in round numbers; one part of these is exactly the double of another; and what is more remarkable still, all these are exactly doubled on his restoration to health. He had the same number of sons and the same number of daughters after his trial which he had before, and the number of each was what was esteemed among the Hebrews as a sacred number.
In regard to this objection, we may observe:
(1) That as to the round numbers, this is no more than what constantly occurs in historical statements. Nothing is more common in the enumeration of armies, of the people of a country, or of herds and flocks, than such statements.
(2) in regard to the fact that the possessions of Job are said to have been exactly "doubled" after his recovery from his calamities, it is not necessary to suppose that this was in all respects literally true. Nothing forbids us to suppose that, from the gifts of friends and other causes, the possessions of Job came so near to being just twice what they were before his trials, as to justify this general statement. In the statement itself, there is nothing improbable. Job lived 140 after his trials. If he had then the same measure of prosperity which he had before, and with the assistance of his friends to enable him to begin life again, there is no improbability in the supposition that these possessions would be doubled.
These are substantially all the objections which have been urged against the historical character of the book, and if they are not well founded, then it follows that it should be regarded as historically true that such a man actually lived, and that he passed through the trials which are here described. A more extended statement of these objections, and a refutation of them, may be found in the following works: - Warburton' s Divine Legation of Moses, Vol. V. p. 298ff. ed. 8vo, London, 1811; Prof. Lee on Job, Intro. Section 11; and Magee on atonement and Sacrifice, p. 212, following, ed. New York, 1813. It should be said, however, that not a few writers admit that such a man as Job lived, and that the book has an historical basis, while they regard the work itself as in the main poetic. In the view of such critics, the poet, in order to illustrate the great truth which he proposed to consider, made use of a tradition respecting the sufferings of a well-known person of distinction, and gave to the whole argument the high poetic cast which it has now. This supposition is in accordance with the methods frequently adopted by epic and tragic poets, and which is commonly followed by writers of romance. This is the opinion of Eichhorn, Einleitung V. Section 638.
Section 2. The Question on Where Job Lived
In Job 1:1, it is said that Job dwelt "in the land of Uz." The only question, then, to be settled in ascertaining where he lived, is, if possible, to determine where this place was. From the manner in which the record is made ("the land of Uz" ) it would seem probable that this was a region of country of some considerable extent, and also that it derived its name from some man of that name who had settled there. The word Uz ( ּ ‛ûts ), according to Gesenius, means a light, sandy soil; and if the name was given to the country with reference to this quality of the soil, it would be natural to fix on some region remarkable for its barrenness - a waste place or a desert. Gesenius supposes that Uz was in the northern part of Arabia Deserta - a place lying between Palestine and the Euphrates, called by Ptolemy ̓͂ Aisitai . This opinion is defended by Rosenmuller (Prolegomena); and is adopted by Spanheim, Bochart, Lee, Umbreit, Noyes, and the authors of the Universal History. Dr. Good supposes that the Uz here referred to was in Arabia Petraea, on the southwestern coast of the Dead Sea, and that Job and all his friends referred to in the poem were Idumeans. Introductory Dissertation, Section 1.
Eichhorn also supposes that the scene is laid in Idumea, and that the author of the poem shows that he had a particular acquaintance with the history, customs, and productions of Egypt. Einleit. Section 638. Bochart (in Phaleg et Canaan), Michaelis (Spicileg. Geog. Hebraeo.), and Ilgen (Jobi, Antiquis. carminis Hebrew natura et indoles, p. 91), suppose that the place of his residence was the valley of Guta near Damascus, regarded as the most beautiful of the four Paradises of the Arabians. For a description of this valley, see Eichhorn, Einleit. V. s. 134. The word ּ ‛ûts (Uz) occurs only in the following places in the Hebrew Bible: Genesis 10:23; Genesis 22:21; Genesis 36:28, and I Chronicles 1:17, I Chronicles 1:42; in each of which places it is the name of a man; and in Jeremiah 25:20; Lamentations 4:21, and in Job 1:1, where it is applied to a country. The only circumstances which furnish any probability in regard to the place where Job lived, are the following:
(1) Those which enable us to determine with some probability where the family of Uz was settled, who not improbably gave his name to the country - as Sheba, and Seba, and Tema, and Cush, and Misraim, and others, did to the countries where they settled. In Genesis 10:23; Uz ּ ‛ûts , is mentioned as a grandson of Shem. In Genesis 22:21; an Uz (English Bible, "Huz" ) is mentioned as the son of Nahor, brother of Abraham, undoubtedly a different person from the one mentioned in Genesis 10:23. In Genesis 36:28, an individual of this name is mentioned among the descendants of Esau. In I Chronicles 1:17, the name occurs among the "sons of Shem;" and in I Chronicles 1:42, the same name occurs among the descendants of Esau. So far, therefore, as the name is concerned, it may have been derived from one of the family of Shem, or from one who was a contemporary with Abraham, or from a somewhat remote descendant Esau. It will be seen in the course of this introduction, that there is strong improbability that the name was given to the country because it was settled by either of the two latter, as such a supposition would bring down the time when Job lived to a later period than the circumstances recorded in his history will allow, and it is therefore probable that the name was conferred in honor of the grandson of Shem. This fact, of itself, will do something to determine the place.
Shem lived in Asia, and we shall find that the settlements of his descendants originally occupied the country somewhere in the vicinity of the Euphrates; Genesis 10:21-30. In Genesis 10:23; Uz is mentioned as one of the sons of Aram, who gave name to the country known as Aramea, or Syria, and from whom the Arameans descended. Their original residence, it is supposed, was near the river Kir, or Cyrus, from where they were brought, at some period now unknown, by a deliverance resembling that of the children of Israel from Egypt, and placed in the regions of Syria; see Amos 9:7. The inhabitants of Syria and Mesopotamia are always called by Moses "Arameus" : as they had their seat in and near Mesopotamia, it is probable that Uz was located also not far from that region. We should, therefore, naturally be led to look for the country of Uz somewhere in that vicinity. In Genesis 10:30; it is further said of the sons of Shem, that "their dwelling was from Mesha, as thou goest unto Sephar, a mount of the East;" a statement which corresponds with what is said of Job himself, that he was "the greatest of all the men of the East" Job 1:8; manifestly implying that he was an inhabitant of the country so called.
Various opinions have been entertained of the places where Mesha and Sephar were. The opinion of Michaelis is the most probable (Spicileg. pt. 11, p. 214), "that Mesha is the region around Passora, which the later Syrians called Maishon, and the Greeks Mesene. Under these names they included the country on the Euphrates and the Tigris, between Seleucia and the Persian Gulf. Abulfeda mentions in this region two cities not far from Passora, called Maisan, and Mushan. Here, then, was probably the northeastern border of the district inhabited by the Joktanites. The name of the opposite limit, Sephar, signifies in the Chaldee shore or coast, and is probably the western part of Yemen, along the Arabian Gulf, now called by the Arabs Tchiainah. The range of high and mountainous country between these two borders, Moses calls "the Mount of the East," or eastern mountains. It is also called by the Arabs, Djebal, i. e., "mountains," to the present day. See Rosenmuller' s Alterthumskunde, iii. 163, 164.
The supposition that some portion of this region is denoted by the country where Uz settled, and is the place where Job resided is strengthened by the fact, that many of the persons and tribes mentioned in the book resided in this vicinity. Thus, it is probable that Eliphaz the Temanite had his residence there; see the notes at Job 2:11. The Sabeans probably dwelt not very remote from that region (see the notes at Job 1:15); the Chaldeans we know had their residence there (notes, Job 1:17), and this supposition will agree well with what is said of the tornado that came from the "wilderness," or desert; see the notes at Job 1:19. The residence of Job was so near to the Chaldeans and the Sabeans that he could be reached in their usual predatory excursions; a fact that better accords with the supposition that his residence was in some part of Arabia Deserta, than that it was in Idumea.
(2) this country is referred to in two places by Jeremiah, which may serve to aid us in determining its location; Lamentations 4:21 :
"Rejoice and be glad, O daughter of Edom,
That dwellest in the land of Uz;
The cup shall pass through unto thee:
Thou shalt be drunken, and shalt make thyself naked."
At first view, perhaps, this passage would indicate that the land of Uz was a part of Edom, yet it more properly indicates that the land of Uz was not a part of that land, but that the Edomites or Idumeans had gained possession of a country which did not originally belong to them. Thus, the prophet speaks of the "daughter of Edom," not as dwelling in her own country properly, but as dwelling "in the land of Uz" - in a foreign country, of which she had somehow obtained possession. The country of Edom, properly, was Mount Seir and the vicinity, south of the Dead Sea; but it is known that the Edomites subsequently extended their boundaries, and that at one period Bozrah, on the east of the Dead Sea, in the country of Moab, was their capital; see the Analysis of Isa. 34, and the notes at Isaiah 34:6. It is highly probable that Jeremiah refers to the period when the Idumeans, having secured these conquests, and made this foreign city their capital, is represented as dwelling there. If so, according to this passage in Lamentations, we should naturally look for the land of Uz somewhere in the countries to which the conquests of the Edomites extended - and these conquests were chiefly to the east of their own land. A similar conclusion will be derived from the other place where the name occurs in Jeremiah. It is in Jeremiah 25:20 ff. "And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Askelon, and Azzah, and Ekron, and the remnant of Ashdod, and Edom, and Moab, and the children of Ammon," etc. Two things are apparent here. One is, that the country of Uz was distinct from the land of Edom, since they are mentioned as separate nations; the other is, that it was a country of some considerable extent, since it is mentioned as being under several "kings." There is, indeed, in this reference to it no allusion to its situation; but it is mentioned as being well known in the time of Jeremiah.
(3) the same thing is evident from the manner in which the residence of Job is spoken of in Job 1:8. He is there said to have been the "greatest of all the men of the east." This implies that his residence was in the land which was known familiarly as the country of the East. It is true, indeed, that we have not yet determined where the poem was composed, and of course do not know precisely what the author would understand by this phrase, but the expression has a common signification in the Scriptures, as denoting the country east of Palestine. The land of Idumea, however, was directly south; and we are, therefore, naturally led to look to some other place as the land of Uz; compare the notes at Job 1:3. The expressi
