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. T. Bab. Bava Bathra, fol. 14.
2. Ibid. fol. 15. 1. Moreh Nevochim, par. 3. c. 22. Prooem. in Job, Quaest. Heb. in Lib. Paralipom. fol. 82. T. Bab. Sotah, fol. 11. 1. & Sanhedrin, fol. 106. 1. Hist. Job, p. 61. In voce iwb. Onomastic.
Sacr. p. 293, 852. Comment. in Job, i. 1. p. 6. Apud Euseb. Praepar. Evangel. l. 9. c. 25. p. 430. Ut supra. (Moreh Nevochim, par. 3. c. 22.) T. Hieros. Sotah, fol. 20. 3, 4. T. Bab. Bava Bathra, fol.
15. 2. T. Hieros. Sotah, fol. 20. 3, 4. T. Bab. Bava Bathra, fol. 15. 2. Bereshit Rabba, sect. 57. fol. 50. 4. Seder Olam Rabba, c. 3. p. 8. Juchasin, fol. 9. 2. Shalshalet Hakabala, fol. 7. 1. Mensal.
Colloqu. c. 32. p. 361. Origen contr. Cels. l. 6. p. 305. Theologoumen. l. 3. c. 4. p. 188. Ut supra, (Mensal. Colloqu.) c. 31. p. 359. T. Hieros. Sotah, fol. 20. 4. T. Bab. Bava Bathra, fol. 14. 2. & 15.
1. Jarchi in Job, 31. 35. Vid. Origen. in Job, fol. 1. & Dickinson. Physic. vet. & vera, c. 19. sect. 27. p. 303.