[33] This declaration seems to have been intended only to prevent any surreptitious translation of this performance from appearing, seeing most of the works of our learned author have heretofore been greatly disgraced by attempts of that kind. Nevertheless the public may be assured, that Dr. Mead not only approved, but inspected what is now offered to them.
A
COMMENTARY
ON THE
DISEASES
Mentioned in Scripture.
CHAPTER I.
The Disease of Job.
Job’s disease is rendered remarkable by some uncommon circumstances and consequences; such as the dignity of the man, the sudden change of his condition, his extraordinary adversity, his incredible patience under them, his restoration to a much happier state than he had ever before enjoyed, and lastly the singular nature of the illness with which he was seized.
His habitation was in the land of Uz, which, according to the learned Friderick Spanheim,[34] was situated in the northern part of Arabia deserta, towards the Euphrates and Mesopotamia. He was a very illustrious man, the most opulent of all the Orientals, very happy in sons and daughters, of a most upright life and exemplary piety. Now it is related that God, in order to try his integrity and constancy, permitted Satan to afflict him by all means which he could devise, except the taking away of his life. “In pursuance of this permission, Satan brought the most dreadful calamities on him; for all his oxen and asses were driven away by the Sabeans; his sheep and servants were consumed by fire from heaven; his camels were carried off; his sons and daughters were crush’d to death by the falling in of the house upon them in a violent storm of wind; and soon after he himself was afflicted with scabs and foul ulcers all over his body; so that he sate down among the ashes, and scraped himself with a potsherd.” Thus from a very rich man he became extremely poor, and from the heighth of prosperity he sunk into the depth of misery. And yet all these evils did not give the least shock to his firmness of mind, nor to his piety towards God:[35] wherefore the Lord, moved by his prayers, put an end to all his calamities; gave him twice as much wealth as he had lost, and made him more prosperous than he had ever been before.[36]
Now the book of Job may justly be esteemed the most ancient of all books, of which we have any certain account: for some are of opinion that it was written in the times of the patriarchs; many others, that it was composed about the days of Moses, and even by Moses himself; and there are but few who think it posterior to him.[37] For my part, I embrace the learned Lightfoot’s opinion, that it was composed by Elihu, one of Job’s companions, chiefly because he therein speaks of himself as of the writer of this history,[38] and if so, it will appear to be older than the days of Moses. However this be, it is most certain that this book carries with it manifest tokens of very great antiquity; the most material of which seem to be these. In it there is not the least mention made of the departure of the Israelites out of Egypt, of Moses, or the Mosaic Law. After the manner of the Patriarchs, Job, as the head of his family, offered sacrifices in his own private house, for the sins of his children.[39] When he declares his integrity he scarcely mentions any other Idolatry, but that most ancient one, the worship of the sun and moon,[40] which we know to be very old, and to have first obtained among the neighbouring Chaldeans, and Phœnicians. In fine his own age, protracted far beyond the life of man in Moses’s time, is a proof of its antiquity, for he lived a hundred and forty years after an end had been put to his calamities; so that it is reasonable to believe that he lived above two hundred years in all. For that he was aged, when his misfortunes crowded on him, may be hence inferred, that, altho’ his three friends are stiled old men,[41] yet in his disputes with them, he does not seem to honour them for their age, as Elihu does. To avoid prolixity, I join with Spanheim in opinion, that Job’s time coincides with the bondage of the children of Israel in Egypt, so as to be neither posterior to their quitting that country, nor anterior to their entering it.
But there subsists a dispute of a different nature between very grave authors, and that is, whether this narrative be a fable or a true history: If I were allowed to interpose my opinion, I would say, that it is not a parable invented by ὑποτύπωσις, but a dramatic poem composed upon a true history; and perhaps with this design, that from the example of this illustrious and upright, yet afflicted and most miserable man, the people of Israel might learn to bear with patience, all those evils and hardships, which they were daily suffering in their Egyptian captivity. That this book is metrical, as well as David’s Psalms, the Proverbs, Ecclesiastes, and Solomon’s Song, is generally allowed: and the persons of the drama are God, Satan, Job and his wife, his three friends, and Elihu. Wherefore it is, says Grotius, a real fact, but poetically handled.[42] Poetry was certainly a very ancient manner of writing, and poets were wont to embellish true histories in their own way, as we see in the most ancient among the Greeks and Romans. And among the Hebrews likewise, long after the time above-mentioned, Ezechiel comprised the history of the departure out of Egypt in a dramatic poem; upon which account he is called by Clemens Alexandrinus, the poet of Judaic tragedies.[43] Nor indeed, in my opinion, can there be found, in this kind of writing, any thing more admirable, and better adapted to move the passions than this piece; whether we regard the sublimity and elegance of style, the description of natural things, or in fine, the propriety of the characters ascribed to all the persons concerned in it; all which circumstances are of the greatest moment in a dramatic performance.
... Quo propius stes
Te capiet magis.