JOB, BOOK OF (ante), is generally regarded as one of the most ancient in the world. An examination of it. reveals several facts tending to the probability that it was written between the deluge and the calling of Abraham. 1. As it contains an earnest discussion concerning the method of God's moral government over men in this life, it seems proba-* ble that all the great facts, bearing on the question, which were known to have occurred would be adduced by some one or other of the speakers, on one side or other of the argument. The deluge, as one of sueli facts, is referred to. " Hest thou marked the old way which wicked men have trodden, who were cut down out of time, whose foundation was overflown by a flood?" But there is no reference to the history of Israel in Canaan, the journey through the wilderness, the judgments on Egypt,. or the destruc tion of the cities of the plain. Why such facts were not employed in such a discussion seems difficult to explain, except on the theory that the book was written before they occurred. 2. The only form of idolatry referred to in the book is the worship of the sun and moon, generally reoarded as among the earliest forms of idolatry. 3. The mode of divine worship practiced by Job was the patriarchal, in which the father of the family was the priest, as Noah and Abraham were. This factimplies the great antiquity of the book, but does not decide whether it was written before or after Abraham. 4. The reason assigned for the trial to which Job was subjected appears much more forcible on the supposition that it was made at an early period of the world, when there had been few opportunities to decide the question by an appeal to observation and experi ence. 5. The book contains an unusual number of words of an Arabic east. This, in the judgment of some, points to an early origin when the connection between Hebrew and Arabic was closer than at a later period. By others this Inference is not allowed, Against the theory that the hook was written before Abraham, the tribal names of Job's friends may be urged. Eliphaz was a Temanite, and Bildad a Shuite. As Esau had a grandson Teman and Abraham a sou &mai), if Job's friends were descendants from them a date later than Abraham and Esau must be assigned to the book. But it is possible that there were men of the same names who lived nearer the flood. Job, it is said. was of the land of Uz. As a duke or chief of Edom, contemporary with Esau, had a grandson Uz, it might be inferred that the land received its name from him, and con;equentiv that Job lived after Esau. But from earlier records it appears that Abra ham had a nephew and Shem a grandson of the same name, so that the land may have been called after even the of them. A similar possibility exists with regard to the other names. The Chaldeans and the Sabeans also are mentioned, but the origin Of both may be traced back near to the flood.
The introduction and conclusion of the book contain brief narratives in prose, but the discussion which occupies the chief part of it is a poem of very high order both is sentiment and style. I. The introduction narrates .Job's piety, wealth, and care for the.
religious welfare of his children. Satan, having insinuated that his piety was prompted by worldly motives, was allowed to try him; first by taking from him his property and children, and afterwards by inflicting on him severe physical suffering. All this he endured for a time without falling into sin. Three of his friends coming to condole with him, rent their garments when they saw him, wept over him, and sat down in silence seven days. At length driven, by the continuance of his severe trials, to the utterance of maledictions against the day of his birth, he ended also the silence of his friends. H. Elipliaz begins the discussion mildly, and with regret that he feels com pelled to speak. Reminding Job of his wise and encouraging counsel to others in their afflictions. he expresses surprise that he sinks down under his own sorrows. He asserts that the righteous are never given up to suffering, lint that, while the incorrigible are overwhelmed, God punishes also those whose uprightness is imperfect though sincere. He therefore exhorts Job to submit to the calamities which have come on him as the just punishment of his sins, and to hope that, through the mercy of God, all Will yet be well with him. Job in reply avers that he has sufficient reason to complain, that his afflictions are too heavy to be borne, and that he wishes for death from the hand of God as the only relief. He complains of his friends as heartless in condemning him; com pares them to a deceitful brook which mocks the thirsty traveler; reminds them that he has not sought their sympathy or help, yet assures them that if they have any just con siderations to present he will patiently hear them. He then turns from them to God, lamenting the vanity and weariness of his condition, imploring relief, giving vent to the bitterness of his soul and asking that God will let him alone, will accept his confession, and forgive his sins. Bildad next speaks, roughly assuming that Job's children have been cut off bee:fuse of their sins, and that Job himself, if he be upright and will seek the Lord, may have his sorrows turned to joy. Job replies that he admits all that has been said concerning the just government of God, but that men are too imperfect to merit his favor and too weak to endure his stroke. Yet, according to the comparativegood ness which they can attain, he asserts his righteousness, and complains that God, judging him according to his own infinite holiness, treats him as a sinner notwithstanding all his efforts to do right. Again he bitterly laments his birth, and calls on God to let him alone for a little while that he may have some rest before he goes down to the grave.