《Poole’s English Annotationson the Holy Bible - Job》(Matthew Poole)
Commentator
Matthew Poole (1624 - 1679) was an English Nonconformist theologian.
He was born at York, the son of Francis Pole, but he spelled his name Poole, and in Latin Polus; his mother was a daughter of Alderman Toppins there. He was educated at Emmanuel College, Cambridge, from 1645, under John Worthington. Having graduated B.A. at the beginning of 1649, he succeeded Anthony Tuckney, in the sequestered rectory of St Michael le Querne, then in the fifth classis of the London province, under the parliamentary system of presbyterianism. This was his only preferment. He proceeded M.A. in 1652. On 14 July 1657 he was one of eleven Cambridge graduates incorporated M.A. at Oxford on occasion of the visit of Richard Cromwell as chancellor.
Poole was a jure divino presbyterian, and an authorised defender of the views on ordination of the London provincial assembly, as formulated by William Blackmore. After the Restoration, in a sermon of 26 August 1660 before the lord mayor Sir Thomas Aleyn at St Paul's Cathedral, he made a case for simplicity of public worship. On the passing of the Uniformity Act 1662 he resigned his living, and was succeeded by R. Booker on 29 August 1662.
Perhaps the only true rival to Matthew Henry! A standard for more than 400 years, Poole's insightful commentary continues to be a trusted resource for pastors and laypeople. Offering verse-by-verse exposition, he also includes summaries for each chapter and book, questions and answers, information on cultural context, historical impact, and cross-references. Practical, readable, and applicable.
Though he occasionally preached and printed some tracts, Poole made no attempt to gather a congregation. He had a patrimony of £100 a year, on which he lived.
He was one of those who presented to the king 'a cautious and moderate thanksgiving' for the indulgence of 15 March 1672, and were offered royal bounty. Gilbert Burnet reports, on Edward Stillingfleet's authority, that Poole received for two years a pension of £50. Early in 1675 he entered with Richard Baxter into a negotiation for comprehension, promoted by John Tillotson, which came to nothing. According to Henry Sampson, Poole made provision for a nonconformist ministry and day-school at Tunbridge Wells, Kent.
In his depositions relative to the alleged Popish plot (September 1678), Titus Oates had represented Poole as marked for assassination, because of his tract (1666) on the Nullity of the Romish Faith. Poole gave some credit to this, reportedly after a scare on returning home one evening near Clerkenwell with Josiah Chorley. Poole left England, and settled at Amsterdam. Here he died on 12 October 1679 (N.S.), and was buried in a vault of the English Reformed Church, Amsterdam. His wife was buried on 11 August 1668 at St Andrew Holborn, Stillingfleet preaching the funeral sermon. He left a son, who died in 1697.
In 1654 Poole published a tract against John Biddle. In 1658 he put forward a scheme for a scholarship for university courses, for those intending to enter the ministry. The plan was approved by Worthington and Tuckney, and had the support also of John Arrowsmith, Ralph Cudworth, William Dillingham, and Benjamin Whichcote. Money was raised, and supported William Sherlock at Peterhouse. His Vox Clamantis gives his view of the ecclesiastical situation after 1662.
The work with which his name is principally associated is the Synopsis criticorum biblicorum (5 vols fol., 1669-1676), in which he summarizes the views of one hundred and fifty biblical critics. On the suggestion of William Lloyd, Poole undertook the Synopsis as a digest of biblical commentators, from 1666. It took ten years, with relaxation often at Henry Ashurst's house. The prospectus of Poole's work mustered of eight bishops and five continental scholars. A patent for the work was obtained on 14 October 1667, and the first volume was ready for the press, when difficulties were raised by Cornelius Bee, publisher of the Critici Sacri (1660); the matter was decided in Poole's favour. Rabbinical sources and Roman Catholic commentators are included; little is taken from John Calvin, nothing from Martin Luther. The book was written in Latin and is currently being translated into English by the Matthew Poole Project.
Poole also wrote English Annotations on the Holy Bible, a work which was completed by several of his Nonconformist brethren, and published in 2 vols fol. in 1683. The work was continued by others (last edition, three volumes, 1840). This work has chapter outlines which are among the best available.
00 Introduction
THE BOOK OF JOB
Some things are to be premised in the general concerning this book before I come to the particulars.
1. That this was no fiction or parable, as some have dreamed, but a real history, which is sufficiently evident, both from the whole contexture of the book, wherein we have an exact and distinct account of the places, persons, and things here mentioned, with their several circumstances; and especially the succeeding penmen of Holy Scripture, who mention him as a real and eminent example of piety and patience, as Ezekiel 14:14James 5:11.
2. That this is a canonical book of Scripture, which is manifest both from the style and matter of it, and from the tacit approbation given to it by Ezekiel and James, in the places now cited, and from that quotation taken from it as such, 1 Corinthians 3:19, and from the unanimous consent of the church, both of Jews and Christians, in all ages.
3. The time in which Job lived, and these things were said and done, most probably was before Moses, and in the days of the ancient patriarchs. This may be gathered,
1. From his long life, which, by comparing Job 1 with Job 42:16, could not want much of two hundred years; whereas, after Moses, men's lives were far shorter, as is manifest.
2. From that considerable knowledge of God and of the true religion which then remained among divers Gentiles, which after Moses's time was in a manner quite extinguished.
3. From the sacrifices here commonly used; whereas, after the giving of the law, all sacrifices were confined to the place of the tabernacle or temple, to which even the Gentiles were to repair when they would sacrifice to God.
4. From the way of God's imparting his mind to the Gentiles at this time by dreams and visions, agreeably to God's method in those ancient times; whereas afterward those discoveries were withdrawn from the Gentiles, and appropriated to the people of Israel.
5. Because there is not the least mention in this book of the children of Israel, neither of their grievous afflictions in Egypt, nor of their glorious deliverance out of it, though nothing could have been more seasonable or suitable to the matter which is here discoursed between Job and his friends.
4. The penman of this book is not certainly known, nor is it material for us to know; for it being agreed who is the principal author, it is of no moment by what hand or pen he wrote it. But most probably it was either,
1. Job himself, who was most capable of giving this exact account; who as in his agony he wished that his words and carriage were written in a book,, Job 19:23-24, so possibly, when he was delivered from it, he satisfied his own and others' desires therein. Only what concerns his general character, Job 1:1, and the time of his death,, Job 42:16-17, was added by another hand; the like small additions being made in other books of Scripture. Or,
2. Elihu, which may seem to be favoured by, Job 32:15-16. Or,
3. Moses, who when he was in the land of Midian, where he had opportunity of coming to the knowledge of this history and discourse, and considering that it might be very useful for the comfort and direction of God's Israel, who was now oppressed in Egypt, did by his own inclination, and the direction of God's Spirit, commit it to writing. And whereas the style seems to be unlike to that of Moses in his other writings, that is not strange, considering the differing nature of the books, this being almost all poetical, and the other merely historical, for the most part, or plain precepts or exhortations. And for the Arabic words here used, it must be remembered that Moses lived forty years in Midian, which was a part of Arabia, in which he must needs learn that language.
01 Chapter 1
Verse 1
JOB CHAPTER 1
Job's country, and sincere holiness: his children; their feasts; and his religious care for them, Job 1:1-5. Satan's appearance before God: God's character of Job, Job 1:6-8. Satan imputeth Job's goodness to his prosperity; and so obtaineth leave to afflict him in his goods, Job 1:9-12. Job's oxen, sheep, camels, and servants destroyed, Job 1:13-17. His sons and daughters perish, Job 1:18,19. Job, with his mantle rent, head shaved, and upon the ground, worshippeth; blesseth God; sinneth not, Job 1:20-22.
The land of Uz was either in Edom, called the land of Uz, Lamentations 4:21, or in some part of Arabia, not far from the Chaldeans and Sabeans, as this chapter witnesseth; so called probably from Uz, one of Esau's posterity, Genesis 36:28Jeremiah 25:20.
That man was perfect; not legally or exactly, as he confesseth, Job 9:20; but comparatively to such as were partial in their obedience to God's commands, and as to his sincere intentions, hearty affections, and constant and diligent endeavours to perform all his duties to God and men.
Upright, Heb. right; exact and regular in all his dealings with men; one of an unblamable conversation, doing to others as he would have others to deal with him.
One that feared God; one truly pious, and devoted to God's worship and service.
Eschewed evil, i.e. carefully avoiding all sin against God or men.
Verse 3
Camels in these parts were very numerous, as is manifest from Jude 7:121 Chronicles 5:21, and from the plain testimonies of Aristotle and Pliny, and very useful, and proper both for carrying of burdens in these hot and dry countries, as being able to endure thirst much better than other creatures, and for service in war.
She-asses were preferred before he-asses, as serving for the same uses as they did, and for breeding and milk also; but he-asses also may be included in this expression, which is of the feminine gender, because the greatest part of them (from which the denomination is usually taken) were she-asses.
The greatest, i.e. one of the richest.
Of all the men of the east, to wit, that lived in those parts; such general expressions being commonly understood with such limitations.
Verse 4
His sons went and feasted, to testify and maintain their brotherly love.
Every one his day; not every day of the week and of the year; which would have been burdensome and tedious to them all, and gross luxury and epicurism, which holy Job would not have permitted; but each his appointed day, whether his birthday, or the first day of the month, or any other set time, it matters not.
Verse 5
When the days of their feasting were gone about; when each of them had had his turn, which peradventure came speedily, though not immediately one after another; and there was some considerable interval before their next feasting time.
Job sent and sanctified them, i.e. he exhorted and commanded them to sanctify themselves for the following work, to wit, by purifying themselves from all ceremonial and moral pollution, as the manner then was, Exodus 19:10, and by preparing themselves by true repentance for all their sins, and particularly such as they had committed in their time of feasting and jollity, and by fervent prayers to make their peace with God by sacrifice.
Rose up early in the morning; thereby showing his ardent zeal in God’s service, and his impatience till God was reconciled to him and to his children.
It may be that my sons have sinned: his zeal for God’s glory, and his true love to his children, made him jealous; for which he had cause enough from the corruption of man’s nature, the frailty and folly of youth, the many temptations which attend upon feasting and jollity, and the easiness of sliding from lawful to forbidden delights.
And cursed God; not in the grossest manner and highest degree, which it is not probable either that they should do, now especially when they had no provocation to do it, as being surrounded with blessings and comforts which they were actually enjoying, and not yet exercised with any affliction, or that Job should suspect it concerning them; but despised and dishonoured God; for both Hebrew and Greek words signifying cursing, are sometimes used to note only reviling, or detracting, or speaking evil, or setting light by a person. Thus what is called cursing one’s father or mother, Exodus 21:17, is elsewhere called setting light by them, as Deuteronomy 27:16Ezekiel 22:7. See also 2 Peter 2:10Jude 1:8, and many other places.
In their hearts; by slight and low thoughts of God, by neglecting or forgetting to give God the praise and glory of the mercies which by his favour they enjoyed, by taking more hearty delight in their feasts and jollity than in the service and fruition of God; for these and such-like distempers of heart are most usual in times of prosperity and jollity, as appears by common experience, and by the many Divine cautions we have against them, as Deuteronomy 6:11,12 Ho 2:8, and elsewhere. And these miscarriages, though inward and secret, Job calls by such a hard name as usually signifies cursing, by way of aggravation of their sin, which peradventure they were too apt to slight as a small and trivial miscarriage.
This did Job continually, i.e. it was his constant course at the end of every feasting time.
Verse 6
There was a day, i.e. a certain time appointed by God.
The sons of God, i.e. the holy angels, so called Job 38:7Daniel 3:25,28, because of their creation by God, as Adam also was, Luke 3:38, and for their great resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience to him.
Before the Lord, i.e. before his throne, to receive his commands, and to give him an account of their negotiations. Compare 1 Kings 22:19Zechariah 4:14Luke 1:19. But you must not think that these things were really done, and that Satan was mixed with the holy angels, or admitted into the presence of God in heaven, to maintain such discourses as this with the blessed God, or that he had formal commission and leave to do what follows; but it is only a parabolical representation of that great truth, that God by his wise and holy providence doth govern all the actions of men and devils to his own ends; it being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men, i.e. in such manner as men use to speak and may understand.
Satan came also among them; being forced to come, and give up his account.
Verse 7
God being here represented as Judge, rightly begins with an inquiry, as the ground of his further proceedings, as he did Genesis 3:9 4:9.
From going to and fro in the earth; where by thy permission I range about, observing with great diligence all the dispositions and actions of men, and working in them and among them as far as I have liberty and opportunity.
Verse 8
Hast thou taken notice of him, and his spirit and carriage? and what hast thou to say against him?
Verse 9
i.e. Sincerely and freely, and out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, and is a mere mercenary, serving thee for his own ends.
Verse 10
Made a hedge about him, i.e. defended him by thy special care and providence from all harms and inconveniencies; which is able to oblige and win persons of the worst tempers.
His house; his children and servants.
Verse 11
Put forth thine hand, to wit, in way of justice and severity, as that phrase is used, Isaiah 5:25Ezekiel 25:7,13,16.
Touch, i.e. afflict or destroy, as this word is used, Genesis 26:11Ruth 2:9Psalms 105:15Zechariah 2:8.
He will curse thee to thy face; he who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy name, and reproach thy providence, as unjust and unmerciful to him.
Verse 12
All that he hath is in thy power; I give thee full power and liberty to deal with his wife, children, servants, and all his estate, whatsoever thy wit or malice shall prompt thee to do.
Upon himself; his person, body or soul.
From the presence of the Lord, i.e. from that place where God was represented as specially present, being forward and greedy to do the mischief which he had permission to do.
Verse 14
i.e. Beside the oxen, therefore both were taken away together.